Eating Before Davening

Question: Is it okay to have a quick snack and drink before I daven Shacharis? Does the same apply to my wife and children?

Answer: The Gemara (Berachos 10a) writes that one mustn’t eat before davening as it is considered haughty to take care of one’s personal needs first. While most Poskim (Bais Yosef OC 89:3) hold that this prohibition is derabanan, the Minchas Chinuch (248:5) writes that it is mideoraisa and the Chayei Adam (16:1) writes that as the Gemara brings a Pasuk, it is akin to being mideorraisa. One isn’t even allowed to taste food (Shulchan Aruch OC 89:3).

The Shulchan Aruch allows one to drink water and the Mishna Berura (89:22) includes coffee and tea (if it will help his davening) though writes that one shouldn’t add sugar or milk. R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 2:2) and R’ Ovadia Yosef (Yabia Omer 4:11) however, allow milk and sugar, as these are no longer considered such luxuries (See Aruch Hashulchan 89:23).

The Shulchan Aruch (OC 89:4) writes that anyone who is too weak to daven before eating may eat first. The Mishna Berura (89:24) allows one to take any medication or vitamins before davening even if it can wait till later, though in Biur Halacha (89:3), he writes that one should ideally recite the Shema first (See Aruch Hashulchan OC 89:24). Some (including minhag Lubavitch) are more lenient, and allow all to eat if it will aid their davening.

The Mishna Berura (106:5) writes that while one is obligated to train one’s children, one mustn’t prevent them from eating before davening.

There is a machlokes between Rambam and Ramban as to the extent of women‘s obligation to daven. According to Ramban’s stricter opinion (Hasagos Lesefer Hamitzvos 5), women have the same obligation as men to daven Shacharis (See Mishna Berura 106:4). Nonetheless, many rely on Rambam that writes (Hilchos Tefilla 1:2) that a short tefilla such as Birchas Hatorah suffices.

Especially on Shabbos and Yom Tov when one should not fast past chatzos (Shulchan Aruch OC 288:1), it is advisable to have a drink before davening if one will not have kiddush before chatzos.

Cars and Toiletries on Pesach

Question: Our cars use E10 petrol which contains ethanol, much of which is derived from wheat. Some of our toiletries contain wheat-based-ethanol, too. Does that mean we have to sell our cars and toiletries over Pesach?

Answer: The Shulchan Aruch (OC 442:9) writes that food that has been destroyed to the extent that it is no longer rauy l’achilas kelev (fit to be eaten by a dog) is no longer considered chametz, and one may own it over Pesach. The Mishna Berura (442:43) qualifies this ruling: while one may own it, one is still forbidden to eat this inedible ‘food’ miderabanan (See Rosh, Pesachim 2:1).

Defining what is rauy l’achilas kelev and eino rauy (unfit) is not so straight forward, however. Certain cleaning agents and cosmetics (including nail polish remover) contain denatured alcohol, ethanol that has been made unfit for human consumption by adding chemicals (denaturants) to it. It is possible, however, through adding various chemicals, to reverse the process (though other chemicals are added to make this difficult). Unless one can ascertain that the alcohol does not come from grain, this may be chametz. R’ Moshe Feinstein (Igros Moshe OC 3:62) therefore writes that one must not use any product containing denatured alcohol over Pesach (See Minchas Shlomo 1:17).

Nonetheless, R’ Ovadia Yosef (Yalkut Yosef 447:2) permits using products that contain denatured alcohol on Pesach. R’ Chaim Elazar Shapira (Minchas Elazar 5:34) writes that while people are particular, once alcohol has been denatured, it is not considered rauy l’achilah. Thus, one may drive a car (on Erev Yom Tov and Chol Hamoed) even if the petrol is mixed with denatured alcohol.

In conclusion, one may own a car on Pesach and fill it up with petrol on chol hamoed even though it may contain wheat. One does not need to sell their toiletries, though it is ideal to avoid using them over Pesach if they contain wheat.

Bedikas Chametz

Rashi (Pesachim 2a) and Ran (Pesachim 1a) maintain that bedikas chametz is deoraisa. Tosafos (Pesachim 2a) argues that it must be derabanan, as one can technically avoid owning chametz by being mevatel (nullifying) it.

The Bach and Magen Avraham (OC 431:1) write that one should begin one’s search after shekiah. Most follow the Mishna Berura (431:1), however, who writes that one should begin promptly at nacht. One should not learn or eat (a meal) for half an hour beforehand, as doing so may cause one to forget to search. While the Mishna Berura (431:8) brings reasons both for and against davening Maariv first, he maintains that ideally one should.

While one needs to search all of one’s cupboards, too (unless they are being sold), one can rely somewhat on them having been checked previously (Daas Torah 433:2; Shaar Hatziyun 432:12).

Many follow the Arizal’s minhag of having someone else hide ten pieces of chametz around the house before bedikas chametz. The Taz (OC 432:4) dismisses this custom and writes that one should not do so, out of fear that one may get lost. Nonetheless, the Mishna Berura (432:13) writes that one should not abandon this minhag, and in Shaar Hatziun (432:12) writes that when one has already checked the house for chametz, one must hide a few pieces in order to avoid making a bracha levatala. It also serves to encourage one to check properly around their house.

These pieces should be small (less than a kezayis), sealed in a plastic bag, and their locations recorded to avoid any being lost.