R’ Ben Zion Abba Shaul, (Ohr Letzion 2:7:8) however, writes that it would be preferable to stay home and daven rather than eat before going to shul.
Sunday 29 December 2013
Eating Before Kiddush on Shabbos Morning
R’ Ben Zion Abba Shaul, (Ohr Letzion 2:7:8) however, writes that it would be preferable to stay home and daven rather than eat before going to shul.
Sunday 22 December 2013
Tovelling Toasters
Kiddush on Whisky
Saturday 14 December 2013
Babysitting on Shabbos
Sunday 8 December 2013
Scrabble on Shabbos
Sunday 1 December 2013
Time to Light
Thursday 28 November 2013
Shabbos Chanuka
Wednesday 27 November 2013
Spin that Dreidel
Sunday 24 November 2013
Mezonos Bread
Monday 18 November 2013
Gifts on Shabbos
Sunday 10 November 2013
Washing Hands on the Go
Sunday 27 October 2013
Beracha on Chocolate
Sunday 20 October 2013
Kiddush in Shul
Thursday 10 October 2013
Making Aliya
Sunday 6 October 2013
Kiddush Levana
Sunday 29 September 2013
What to do with Dvar Torah sheets
Tuesday 24 September 2013
Computers on Chol Hamoed
Question: Am
I allowed to make a sign on my computer on chol hamoed to advertise a shiur?
Answer: The Mishna (Moed Katan 11a) teaches us that ma’aseh uman (the work of a craftsman) must not be performed on behalf of an individual on chol hamoed. Only ma’aseh hedyot (the work of an ordinary person) that is necessary for that chag is allowed.
Rambam (Yom Tov 7:14) writes that personal letters are considered ma’aseh hedyot and so may be written, though the Rema (OC 545:1; 5) adds that one should do so in an unusual manner. Thus, the Magen Avraham (545:21) suggests writing the first line on a slant, while the Mishna Berura (Shaar Hatziun 545:8) writes that one can write in a different script. He emphasises (Biur Halacha 545:1), however, that one should only write when absolutely necessary.
R’ Moshe
Sternbuch (Moadim Uzmanim 4:301) considers printing to be ma'aseh
uman and therefore assur.
Nonetheless, the Eshel Avraham (545:7) writes that while
using stamps and seals on Shabbos would be an issur of kosev,
writing, one may use them on chol hamoed if necessary, as they are considered
to be ma’aseh hedyot. R’ Yehoshua Neuwirth (Shemiras Shabbos
Kehilchasa 66:55; n209) extends this to using typewriters, etc., writing that
R’ Shlomo Zalman Auerbach compared them to stamps which are considered to be ma’aseh
hedyot. Likewise, R’ Ovadia Yosef (Yabia Omer 8:48) writes that one may use
a computer for mitzva related tasks such as typing Divrei Torah (See
Baer Moshe 7:39).
In conclusion,
one may use a computer to design a sign for things related to the chag.
Wednesday 18 September 2013
Travelling Sukka
Sunday 15 September 2013
Learning during Chazaras Hashatz
Sunday 1 September 2013
Totally Nuts!
Monday 26 August 2013
Opening Post on Shabbos
Answer: The Shulchan Aruch (OC 314:1) writes that one may crack open a barrel on Shabbos to get to the food inside. While the Mishna Berura (314:25) allows opening a container to access the food inside, he writes (340:41; Biur Halacha 340:14) that one mustn’t open a sealed letter on Shabbos as the envelope becomes a usable kli, though one may ask a non-Jewish person to do so if absolutely necessary. R’ Moshe Feinstein (Igros Moshe OC 5:21:5) also forbids opening post nowadays, writing that with modern day communication, it’s difficult to say that regular post is so important.
Sunday 18 August 2013
Folding a Tallis on Shabbos
Sunday 4 August 2013
Beracha on Lightning and Thunder
Question: I
learned as a child that one should only recite the beracha upon seeing lightning if they
have also heard thunder. Is there any basis to this?
Answer: The Gemara (Berachos 59a) teaches that there are two berachos to be recited upon seeing
lightning and hearing thunder though there is a machlokes as to which beracha should be recited for each.
Tosafos (Berachos 59a) write that one recites either she’kocho ugvuraso malei olam or oseh ma’ase bereishis while Raavad (Berachos 10:14) writes that one should
recite both berachos.
The Taz (OC 227:1) and Mishna Berura (227:5) write that the minhag is to recite she’kocho ugvuraso malei olam when hearing thunder and oseh ma’ase bereishis when seeing lightning (which better demonstrates Hashem’s might). Some people do not recite a beracha after lightning until they hear thunder, too, though this practice is wrong, as the beracha must be recited toch kedei dibbur, within a couple of seconds (ibid. 227:12). If one sees and hears them together, one only says one beracha, preferably oseh ma’ase bereishis.
While Ashkenazim say the full beracha with Hashem’s name, some Sefardim follow the Kaf Hachaim (OC 227:1) who writes that one should recite the beracha without Hashem’s name. Other Sefardim follow R’ Ovadia Yosef (Yechave Daas 2:27) and recite the full beracha.
In conclusion, if one sees lightning and hears thunder close together, one recites the beracha of oseh ma’ase bereishis. Otherwise, one recites a separate beracha on each.
Monday 29 July 2013
Kashrus of Scotch
Sunday 21 July 2013
Repeating Words in Davening
Question: I davened in a shul and the chazan repeated a number of words in chazaras hashatz. Should I have said something to him?
Answer: The Mishna (Berachos 33b) teaches that we must
silence one who repeats modim. The Gemara explains that one who does so,
appears like they are praying to two authorities, G-d forbid. Likewise, one
must not repeat shema (see Shulchan Aruch OC 121:2; 68:9).
The Maharam Schick (OC
31) writes that this prohibition extends to other parts of davening too,
giving five reasons for why one must not repeat words, including the
transgression of bal tosif, adding onto mitzvos. Adding words can
be both lying and a hefsek, an interruption. He adds that the Tur often
explains the significance to the number of words in various tefillos
(see Tur OC 51; 113; 114; 582).
R’ Moshe Feinstein
(Igros Moshe OC 2:22) stresses that a chazan must not repeat words
during chazaras hashatz even when
one is not distorting the meaning of the words (see Shemesh Marpei OC 4).
The Aruch Hashulchan (OC
338:8) notes that this issue is an old one and it is difficult to change old
habits. Nonetheless, we should be careful not to condemn widespread Jewish
practices.
In
conclusion, one should avoid repeating words, particularly in berachos
and pesukim. Nonetheless, while it may be appropriate for the Rabbi of
the shul to speak to the chazan, others should not criticize him.
Monday 13 May 2013
Too Cheesy!
The Maharam Mirottenburg (615) related that after eating hard cheese, he could taste it hours later. The Rema (YD 89:2) paskens that it is appropriate to wait after eating hard cheese before eating meat, just as one must between meat and milk. R’ Moshe Feinstein (YD 2:26) points out that this is only a stringency. Interestingly, the Maharshal (see Shach YD 89:17) dismisses this custom as heresy as the Gemara (Chullin 105a) writes that there is no need to wait between cheese and meat! The Gra disagrees, saying that it is similar to adopting other personal stringencies. Nonetheless, this has become the accepted practice for Ashkenazim (See Chochmas Adam 40:13). Sefardim have various lenient opinions to rely on (See Yabea Omer YD 6:7).
Exactly what constitutes ‘hard cheese’ is a matter of much debate. Fatty, greasy cheese and cheese that has developed holes would both qualify as ‘hard’ (See Taz and Aruch HaShulchan YD 89:11). The Shach (YD 89:15) writes that cheese that has aged for 6 months, such as ‘swiss cheese’ (Taz 89:4) generally qualifies as hard cheese. While some measure the 6 months from the time of production, R’ Yisroel Belsky maintains that the cheese only matures while in the factory, before it is packaged. Mild cheddar is typically a couple of months old, though mature cheddar is often older than 6 months.
R’ Aharon Kotler held (Ohr Yisroel 6:p89) that only cheese which needs a sharp grater to cut up is considered ‘hard.’ Following this, R’ Moshe Heinemann classes parmesan cheese as one of the few ‘hard cheeses’. R’ Moshe Feinstein (Mishneh Halachos 16:9) and the Chazon Ish (Maaseh Ish 5:p22) likewise, held rather leniently.
The Yad Yehuda (89:26) writes that if hard cheese is used in baking, it loses its ‘hard cheese’ status when it melts. R’ Yosef Shalom Elyashiv (Kovetz Teshuvos 1:582) disagrees, however, as melting the cheese doesn’t change its taste.
While eating dairy foods is certainly an important minhag, the Darchei Teshuva (89:19) challenges it, saying that there is a more important mitzva to eat meat as part of Simchas Yom Tov and this mitzva applies during every meal. R’ Moshe Feinstein, however, notes (OC 3:68) that we eat meat to remember the Korban Shelamim which was only brought once a day. Thus, one could have both dairy meals to fulfill the Shavuos custom and meat meals to properly fulfil Simchas Yom Tov.
Thursday 25 April 2013
Meron on Lag B'Omer
Sunday 21 April 2013
Shomer Shabbos Website
Sunday 14 April 2013
Music during the Sefira
Sunday 24 March 2013
How much Matza, Maror & Wine?
Shiurim in CC (ml)
|
Chazon Ish
|
R’
Moshe Feinstein
|
R’ Avraham Chaim Naeh
|
|
Larger Size
|
Smaller Size
|
|||
Revi’is
|
145
|
130.6
|
85.8
|
86
|
Kezayis
|
50
|
43.5
|
32.5
|
27
|
Shaving on Chol Hamoed
Question: Is one allowed to shave on chol hamoed?
Answer: The Mishna
teaches that chazal instituted that one must not take a haircut on chol
hamoed to ensure that one does so before Yom Tov. Thus, Rambam (Yom Tov 7:17)
and the Shulchan Aruch (OC 531:2) write that one must not take a haircut on chol
hamoed even if one took a haircut beforehand. Only one who was unable to do
so due to being imprisoned, etc. would be permitted to do so now.
The Tur (OC 531:1) quotes Rabbeinu Tam who writes that
since the Mishna’s reason for the prohibition is to ensure that people will
take a haircut before Yom Tov, if one did in fact have a haircut beforehand, they
may do so again on chol hamoed. Nonetheless, the Tur explains why other rishonim
disagree. Firstly, the Gemara does not make any such exception. Additionally, others
will not know that he shaved before Yom Tov.
The Noda Biyehuda (OC 1:13; 2:99-101) wrote
that it is permissible to employ a barber on chol hamoed if they were
destitute and needed the money to eat. However, the Chasam Sofer (OC 154) strongly disagreed, writing that the Mishna is clear that
it is forbidden, and laxity in this will lead to further transgressions.
R’ Moshe Feinstein (Igros Moshe OC 1:163) wrote that
based on the Noda Biyehuda he could allow one who shaves regularly to shave on chol hamoed, too. As nowadays people shave so often, we do not need to be
concerned that people will mistakenly think that he had not shaved
prior to Yom Tov. As frequent shaving simply was not the norm back then, the
Gemara did not mention it. Even those who disagreed with Rabbeinu Tam would
agree that nowadays it is permitted to shave. He concludes, however, by saying
that this applies specifically if one has a strong need (e.g. it may jeopardize
his job) or if it causes one particular discomfort to go unshaven.
However, the Aruch
Hashulchan (OC 542:2) and R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa
66:33) write that one must not shave at
all, even if they shaved before Yom Tov and they shave regularly.
In conclusion,
one should avoid shaving on chol hamoed unless it
will potentially jeopardize their job.