Dose of Halacha

Question: I am flying during Chanuka and won't be home to light the menora . What should I do? Answer: R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 7:46) notes a machlokes regarding fulfilling the obligation to light the menora when away by having a family member light on one's behalf in a different time zone. The Mishna Berura (677:2) states that one can fulfil this obligation if their wife lights at home. However, R’ Weiss specifies that this applies effectively only if both parties are in a similar time zone and obligated simultaneously. On the other hand, R’ Shlomo Zalman Auerbach (Halichos Shlomo, Chanuka 13:4) permits relying on family members back home regardless of the time zone. R’ Ovadia Yosef (Yabia Omer OC 2:17; OC 3:35; Yechave Daas 4:38; 5:24), R’ Eliezer Waldenberg (Tzitz Eliezer 1:20:12) and R’ Binyamin Zilber (Az Nidberu 3:1-2) assert that while electric lights are permissible for Shabbos candles under extenuating circumstances, Chanuka lights must consi...

Question: When listening to chazaras hashatz I sometimes hear the chazzan say modim quietly while everyone else says modim derabanan. Is this correct? Answer: The Gemara (Sota 40a) writes that when the chazzan reaches the beracha of modim , the tzibbur say modim derabanan (See Rambam, Tefilla 9:4) . This beracha is so important that the Gemara (Berachos 21b) writes that one who comes late to shul should not begin davening the amida unless he knows that he will finish before the chazzan reaches modim (See Shulchan Aruch OC 109:1) . The Mishna Berura (124:41) questions the practice of some chazzanim who say modim quietly. The chazzan must raise his voice if necessary, to ensure that he can be heard by at least a minyan of men. Thus, R’ Ephraim Greenblatt (Rivevos Ephraim 1:91:1) questions whether the tzibbur should say modim derabanan quietly so as to ensure that they can hear the chazzan. Elsewhere, (ibid. 2:185:17; 5:76) he quotes R’ Yosef Shalom Elyashiv a...

Question: Do I need to remove my watch before putting on my tefillin ? Answer: The Mishna (Megilla 24b) teaches that there must not be anything in between one’s tefillin and their arm ( chatzitza ). Thus, the Shulchan Aruch (OC 27:4) writes that one should ensure to place one’s tefillin directly on their head and arm. The Rema, based on the Rashba (1:827), qualifies this to the tefillin boxes, though allows one to have something under the retzuos (straps). The Taz (OC 27:4) and Magen Avraham (OC 27:5) challenge the Rema, as the Rashba concludes that one should ideally refrain from any chatzitza under one's retzuos. The Mishna Berura (27:17) writes that this leniency only applies to the winding around the arm ( kerichos ). There must not be any chatzitza by the tying ( keshira ), however. R' Moshe Sternbuch (Teshuvos Vehanhagos 2:26) explains that the seven kerichos around the forearm are not essential to fulfil the mitzva , one would fulfil the mitzva even if one di...

Question: Can we use plasters (band aids) on Shabbos? Do they need to be prepared beforehand? Answer:  The Shulchan Aruch (OC 328:1) writes that one mustn’t perform any act of healing for one who is healthy but slightly uncomfortable ( mechush ) on Shabbos. Nonetheless, as plasters primarily serve to protect the wound from becoming infected, one may apply plasters to cuts on Shabbos (See Shemiras Shabbos Kehilchasa 34:3). The Shulchan Aruch (OC 340:14) writes that sticking is a tolda of tofer , sewing. Thus, R’ Eliezer Waldenberg (Tzitz Eliezer 8:15:14:6) writes that ideally one should stick the plaster onto one’s body, rather than stick the ends over each other, thereby creating a weaker attachment. The Rema (OC 317:3) cites a machlokes as to whether one may undo temporary stitching on Shabbos or not (See Mishna Berura 317:21). Accordingly, there is a machlokes as to whether one may remove the plastic tabs from plasters on Shabbos. R’ Yitzchak Yaakov Weiss (Mincha...

Question: Is one supposed to say a beracha on a fruit hors d'oeuvre if they’ve washed for a bread meal? Answer: The Gemara (Berachos 41b) writes that one must say a beracha before eating fruit that was brought in to a meal, unless it serves as an actual dish or is eaten as a condiment together with the bread. The Shulchan Aruch (OC 177:1) explains that the beracha of hamotzi that one recites over bread only exempts foods that are eaten primarily to satisfy one’s hunger. Thus, the Mishna Berura (177:4) writes that if one has fruit as a dessert, one will need to say a beracha first. If one started eating the fruit with bread, they wouldn’t need to say a beracha. The Mishna Berura writes that there is a machlokes as to whether one should say a beracha on fruit cooked together with another dish. He suggests that it is ideal to eat a piece of fruit first and say the beracha on that (See Shaar Hatziyun 177:7). The same would apply to a dish made of fruit served as part o...

Question: I have an early morning work shift. Is it better to daven shacharis alone before work or wait and daven later with a minyan ? Answer: The Gemara (Berachos 14a) teaches that one must not attend to personal affairs before davening. Based on this, the Shulchan Aruch (OC 89:3) rules that engaging in work or travel before davening is prohibited. This restriction begins at alos hashachar (dawn), the earliest time one may daven . However, as davening is not allowed before alos hashachar , it is permitted to work during that time. The Mishna Berura (89:17; 37) advises that if one plans to start work within half an hour of alos hashachar , they should first recite birchos hashachar (see Rema 89:3; Biur Halacha 70:5). Additionally, the Mishna Berura (70:23) explains that someone who starts working before alos hashachar may continue working afterward, provided they ensure they recite shema and daven shacharis before their respective deadlines ( zemanim ). The Mishna Berura...

Question: I will be visiting Eretz Yisrael during Cheshvan / November. Do I say vesen beracha or vesen tal umattar ? Answer: The Shulchan Aruch (OC 117:1) writes that in Eretz Yisrael we begin saying vesen tal umattar (prayer for rain) in the beracha of barech aleinu from the seventh of Cheshvan. In chutz la’aretz , we do not begin saying it until the sixtieth day of the tishrei season. As this season begins on the seventh of October, we begin saying vesen tal umattar during maariv on the fourth or fifth of December (See Taanis 10a). We continue saying this until Pesach . The Shulchan Aruch (OC 117:5) writes that one who forgot to say vesen tal umattar after this time must do so in the beracha of shema koleinu. Failing that, they would have to repeat the shemone esrei. The Mishna Berura (117:5) quotes different opinions as to what someone visiting Eretz Yisrael during this time should do. The Pri Chadash (OC 117:2) and Pri Megadim (Mishbetzos Zahav OC 117:1) write that p...

Question: By the time I get home in the Winter, it is already after shekia . Is it better to daven mincha by myself before shekia or to daven after shekia in a chassidishe shul after shekia ? Answer: The Mishna (Berachos 26a) cites a machlokes as to whether one can daven mincha up until plag hamincha or until the evening. Rabbeinu Yona (Berachos 18a) and Rambam (Tefilla 3:4) write that one only has until shekia as it corresponds to the korban tamid which must not be offered after shekia . Nonetheless, Rashi and others define evening as nightfall. Rabbeinu Chananel (quoted by the Hagaos Maimonos, Tefilla 3:3) writes that one can daven mincha until tzeis hakochavim , nightfall, corresponding to the time when the ketores must be offered by (see Shaagas Aryeh 17; Pnei Yehoshua, Berachos 27a). The Gemara (Berachos 27a) teaches that as this machlokes was never resolved, one can choose one time over the other (see Shibolei Haleket 48; Raavad 194). The Mishna Berura (Shaar...

Question: On Sukkos, we go sukka hopping, visiting various friends’ sukkas. If we say the beracha, leisheiv basukka in the first one, does that cover us for subsequent visits? Do we need to say a new beracha rishona and acharona at every sukka ? Answer: The Gemara (Pesachim 101b) writes that if one moves to another house while eating, they need to recite a new beracha rishona before continuing to eat (See Shulchan Aruch OC 178:1). The Mishna Berura (178:33; 40) writes that providing one intended on continuing their meal when they said hamotzi , they may continue eating elsewhere without reciting another beracha. The Mishna Berura (178:28) stresses that they must have eaten a kezayis of bread in the first location. The poskim extend this halacha to other food made from the 5 grains ( mezonos ) as well as the shivas haminim (See Shulchan Aruch OC 178:5; 184:3). As this halacha doesn’t apply to other foods, one who said another beracha such as shehakol would need to...

Question: Am I allowed to move an electric lamp in and out of my sukka on Shabbos and Yom Tov? Answer: The Mishna (Shabbos 3:6) teaches us that oil lamps mustn’t be moved on Shabbos while they are burning. The Gemara (Shabbos 45a) explains that there is a specific type of muktze prohibition for a fire. The Chazon Ish (Hilchos Shabbos 41:16) gives two reasons for why lamps are muktze. Firstly, in order to avoid extinguishing the flame, lamps are not usually moved around. Secondly, as lamps are not normally moved around, it is muktze to move them. R’ Moshe Feinstein writes about moving electrical appliances in a few teshuvos. He writes ( Igros Moshe OC 3:49; 4:91:5) that lamps, like fans, etc. are kelim shemelachtam leissur,  items that serve a forbidden action on Shabbos. The Shulchan Aruch (OC 308:3) writes that such items are allowed to be moved either if one needs the space ( letzorech mekomo ) or for personal need ( letzorech gufo ). He allowed the use of electr...

Question:   Our eleven-year-old daughter came back from school telling us about the three fasts that she is supposed to fast before her ­bas mitzva. What is this about? Answer: The Mishna (Yoma 82a) teaches that we start training children to fast for ‘hours’ before they are bar mitzva or bas mitzva. Thus, the Shulchan Aruch (OC 616:2) writes that when a child reaches the age of nine, we begin to educate them about fasting by feeding them a little later than usual on Yom Kippur. When they reach eleven, there is a rabbinic obligation to fast the whole day. The Rema, however, disagrees, writing that there is no such obligation. Nonetheless, the Bach (OC 616:6) demonstrates from the Gemara that children who study all day are considered to be weak and therefore have the status of a choleh who does not fast. This justifies the practice of children not fasting before they are bar mitzva or bas mitzva (See Kaf Hachaim OC 616:16) . Likewise, the Mishna Berura (616:9) writes that chi...

Question: Our shul makes a kiddush before tekias shofar . Isn’t it best to wait to eat until after hearing the shofar ? Answer: The Shulchan Aruch (OC 652:2) writes that one mustn’t eat a meal before shaking the lulav on sukkos as we are worried that they may forget to perform the mitzva (See Sukka 38a). The Magen Avraham (OC 692:7) and Mishna Berura (652:7) write that in case of great need, one may eat a small amount of food beforehand. This includes fruit and a small piece of cake, etc. (See Shulchan Aruch OC 232:3). Thus, R’ Betzalel Stern (Betzel Hachachma 4:147) writes that one shouldn’t eat before hearing the shofar on Rosh Hashana unless one is sick. Others, such as the Mateh Ephraim (588:2) allow one to eat (something small) if they wouldn’t be able to concentrate properly without eating. Similarly, the Kaf Hachaim (OC 585:26; 588:11) writes that as the Gemara only mentioned this halacha with regards to lulav and not shofar, one who is hungry and feel...

Question: I sometimes receive wedding invitations that include pesukim . Am I allowed to throw them away, or do they need to go in sheimos ? Answer: The Gemara (Shabbos 115b) states that one who writes berachos unnecessarily is as if they have burned the Torah, since such writings are likely to be discarded and treated disrespectfully. For this reason, Rambam (Teshuvos Harambam 268) and the Shulchan Aruch (YD 283:4) rule that pesukim should not be written on a tallis . Regarding the use of short pesukim on documents, the Gemara (Gittin 6b) presents a machlokes as to whether writing three or four consecutive words from a passuk on a document gives it the status of kedusha . As a result, Rambam (Sefer Torah 7:14) and the Shulchan Aruch (YD 283:3) disagree on the matter. The Tashbetz (1:2) clarifies that this concern does not apply when the words are rearranged or written on separate lines rather than in a single, continuous phrase. R’ Moshe Feinstein (Igros Moshe YD 2:1...

Question: If I want to leave a chasuna early, what do I do about bentching with a mezuman ? Answer: There are two potential issues with leaving a chasuna early. The first is whether one who is part of a large gathering can bentch without a mezuman of ten. The Shulchan Aruch (OC 193:1) writes that one eating along with nine other men must not leave early and bentch with a smaller mezuman without a minyan. The Mishna Berura (200:5) writes that if one really needs to leave early, it is best if he makes a zimun with two others. The second issue is whether one can miss the sheva berachos that are recited after bentching . R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 2:43:15) writes that while sheva berachos needs to be recited at the meal, that doesn’t mean everyone needs to participate. The Gemara and poskim make no mention of staying as they do for bentching . Thus, one who can’t stay until the end may leave early. R’ Eliezer Waldenberg (Tzitz Eliezer 11:84) agrees, writin...

Question: If my cholent dries out on Shabbos, may I add hot water to the pot? Answer: The Shulchan Aruch (OC 318:4) writes that one can pour hot water into a hot dish that has already been cooked on Shabbos. Yet, elsewhere, the Shulchan Aruch (OC 253:5) writes that it is forbidden to pour hot water from a kettle into a pot of food. The Beis Yosef (OC 253:15) explains that we are worried that the dish has cooled down and it is now being ‘cooked again’ by the hot water (or vice versa). Thus, providing both pots are hot, it should be permitted to pour from one to the other. Nonetheless, R’ Benzion Abba Shaul (Ohr Letzion 2:17:8) writes that there are other reasons why the Shulchan Aruch writes this halacha and one shouldn’t add hot water to the pot regardless as to whether it’s on the stove or not. Thus, R’ Ovadia Yosef (Yechave Daas 4:22) writes that sefardim should ideally not add hot water to hot dishes. R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 1:16) writes that on...

Question: Should girls celebrate their  bas mitzva  with a seuda ? Answer: The Magen Avraham (OC 225:4) writes that parents are obligated to make a seuda for their son on the day of his  bar mitzva  just as one does when he marries. R’ Moshe Feinstein (Igros Moshe OC 1:104) wrote that while one can celebrate one’s  bas mitzva  at home, it is no different to any other birthday party. He continues that if it were up to him, he would even put a stop to  bar mitzva  celebrations, especially as they often have little religious content and can cause chillul Shabbos. Elsewhere, (Igros Moshe OC 2:97) he questions why there is a difference at all between celebrating a boy’s  bar mitzva  and a girl’s  bas mitzva . He later wrote (Igros Moshe OC 4:36) that it is appropriate to make a kiddush in shul to mark this milestone. R’ Yechiel Yaakov Weinberg (Seridei Aish 3:93), however, argues that while people didn’t celebrate bas mit...

Question: I’ve always prepared my egg and liver before Shabbos lunch. Is that a problem? Answer: The Shulchan Aruch (OC 321:9) writes that the melacha of tochen, grinding, doesn’t apply to food that doesn’t grow from the ground such as meat and eggs. Thus, while one needs to be careful not to chop the onion too fine, one is allowed to cut liver and eggs into very small pieces or mash it with a fork (Shemiras Shabbos Kehilchasa 8:23). The Mishna Berura (321:36) writes, however, that one mustn’t use a specialized utensil such as a grater to cut such foods, as it is uvda dechol , weekday activity. R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 6:3) writes that one may use an egg slicer even for vegetables, as it is simply a few ’knives’ placed closely together. As shelling the eggs is considered borer, separating, one must only prepare them right before the meal. Another potential issue with mixing the ingredients together is losh , kneading. R’ Yehoshua Neuwirth (Shemiras ...

Question: Is it appropriate to shave before shacharis ? Answer: The Mishna (Shabbos 9b) writes that one mustn’t cut one’s hair before davening mincha as we are concerned that they will forget to daven. The Shulchan Aruch (OC 89:7) writes that this prohibition does not extend to before shacharis as it isn’t common for people to have a haircut so early in the morning (See Rambam, Tefilla 6:7). Nonetheless, the Elya Rabba (89:12) explains that this refers to the time before alos hashachar. All work, including haircuts, is forbidden after that time before one davens. Thus, the Mishna Berura (89:36) writes that one can’t have a haircut after alos hashachar before shacharis. He concedes, however, that it is sufficient to just say the birchos hashachar first for activities that one regularly gets up early to perform. R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 2:7) writes that one shouldn’t shave before shacharis as it is no different from taking a haircut (See Oh...

Question: Can I invite guests on Shabbos Tisha B’av? Answer: The Shulchan Aruch (OC 552:10) writes that if Tisha B’av falls either on Sunday, or on Shabbos and so is observed on Sunday, then one may eat meat and drink wine during seuda shelishis . Even though normally the seuda mafsekes, the meal before the fast is eaten in a state of mourning, one isn’t allowed to mourn on Shabbos. The Magen Avraham (OC 552:14) and Aruch Hashulchan (OC 552:12) write that while it is prohibited to limit oneself from eating properly because of Tisha B’av, one must eat this meal in a solemn mood and mustn’t invite guests. The Mishna Berura (552:23) writes, however, that if one usually spends seuda shelishis in company of friends then not doing so because of Tisha B’av is a public demonstration of mourning which is prohibited on Shabbos. Likewise, R’ Moshe Feinstein (Igros Moshe OC 4:112:1) writes that one may sing zemiros during seuda shelishis even if one doesn’t regularly sing. In conclusi...

Question: My gardener comes every month to mow the lawn and trim the hedges, etc. Can he come during the nine days ? Answer: The Mishna (Taanis 26b) tells us that when the month of Av enters, we decrease our rejoicing. The Gemara (Yevamos 43a) writes that among other things, one shouldn’t build or plant during these nine days. Tosafos writes that the Gemara Yerushalmi qualifies this prohibition as building or planting for joyous purposes such as building a house for a wedding and planting a royal garden. Thus, the Shulchan Aruch (OC 551:2) only forbids building or planting for joyous purposes. The poskim , however, extend these restrictions to anything done for beauty (See Mishna Berura 551:12). Thus, one should avoid planting new plants and herbs. R’ Ephraim Greenblatt (Rivevos Ephraim 1:374) writes that one may, however, mow their lawn and maintain their garden during this time. It doesn’t matter whether one has their gardener do it for them or one does it themselves. On Tish...

Question: Can one use a doorknocker on Shabbos? Answer: The Gemara (Beitza 36b) writes that chazal forbade one from dancing and playing with musical instruments on Shabbos as they were worried that they may come to fix a broken instrument ( makeh bepatish ). Thus, the Gemara (Eruvin 104a) discusses whether one may make sounds that have no melody such as knocking on a door. Based on this, Rambam (Shabbos 23:4) and the Beis Yosef (OC 338:1) write that one mustn’t use any instrument that makes noise as we are concerned that one will use it to play music. The Mishna Berura (338:1) writes that the same applies to objects that aren’t created for noise. Thus, one should even avoid clapping in the normal way. The Biur Halacha (338:1) quotes Rambam (Pirush Hamishnayos, Eruvin 104a) who implies that one may use a door knocker on Shabbos. Nonetheless, the Rema (OC 338:1) writes that one must only knock on a door on Shabbos with one’s hand and not with a door knocker. R’ Yehoshua Neuwi...

Question:  Can one adjust a fan on Shabbos to blow in one direction? Answer:  R’ Moshe Feinstein (Igros Moshe OC 3:49; 4:91:5) writes that electric appliances such as lamps and fans are  muktze  as they are considered to be  kelim shemelachtam leissur,  items that serve a forbidden action on Shabbos. The Shulchan Aruch (OC 308:3) writes that such items are allowed to be moved either if one needs the space ( letzorech mekomo ) or for personal need ( letzorech gufo ). Thus, R’ Moshe Feinstein and R’ Ephraim Greenblatt (Rivevos Ephraim 1:235; 5:250; 6:206) allow one to move a fan on Shabbos so that it blows in the right direction. Similarly, one can adjust its mechanical levers to allow it or prevent it from oscillating. R’ Moshe warns, however, that one must be careful to ensure that the plug doesn’t get pulled out. Likewise, R’ Yisroel Belsky (quoted in The 39 Melochos, p1235:n165) advises that the speed dial is taped down before Shabbos to ...

Question: Can one use a disposable cup for Kiddush? Answer: The Shulchan Aruch (OC 183:3) writes that one mustn’t use a cracked cup for bentching. The Magen Avraham (OC 183:5) writes that even a broken base disqualifies the cup. The Mishna Berura ( 183:11) applies this halacha to the cup used for kiddush and havdala, too (See Shulchan Aruch OC 271:10). There is a machlokes as to how to apply this halacha to disposable cups. R’ Moshe Feinstein (Igros Moshe OC 2:75; 3:39) writes that one mustn’t use a disposable cup for kiddush as it isn’t respectable. Using a disposable cup would be worse than a real cup with a cracked base. R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 10:23) adds that just as one wouldn’t tovel such a cup as it isn’t considered a proper kli, so too it doesn’t qualify as a proper kli for kiddush (See Ohr Letzion 2:47:12) . R’ Binyamin Zilber (Az Nidberu 6:48), however, writes that there is no need for the cup to be particularly respectable. If there ...

Question: I always say tefillas haderech when I travel abroad. Do I also need to say it when I travel more locally? Answer: According to the Gemara (Berachos 30a), one says tefillas haderech when travelling a parsa (approximately 2.5 miles) out of the city. As danger is more prevalent on a deserted road, the Tehila Ledovid (110:3) writes that one only says it when travelling on a road that is not within a parsa of any city. R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 21:31) suggests that as there is less inherent danger in travelling nowadays, it is best to recite it without the concluding beracha , or to say it in the shemone esrei (in shema koleinu ) before travelling. R’ Chaim Pinchos Scheinberg also suggests this if one will find it easier to concentrate when not driving (Tefilla Kehilchasa 27:80). While, one travelling, from Manchester to London, for example, should recite it, there are different opinions about one travelling on a shorter journey, such as from...

Question: Should I say borei nefashos after drinking a coffee? Answer: The Shulchan Aruch (OC 210:1) writes that one doesn’t say borei nefashos after drinking unless they drink a revi’is in one go (See Mishna Berura 210:1). The Baer Heitev (204:12) quotes some poskim who hold that one should recite borei nefashos after sipping a hot drink. The Shearim Metzuyanim Behalacha (51:5) compares this to drinking alcohol, which according to the Taz (OC 210:1), one would say borei nefashos after drinking just a shot as that is the normal way of drinking it (See Har Tzvi OC 1:159). Nonetheless, the Aruch Hashulchan (OC 202:7) writes that even though this is the normal way of drinking hot drinks, the Shulchan Aruch doesn’t differentiate between hot and cold drinks, etc. Likewise, the Baer Heitev sides with the other poskim who disagree, saying that the minhag is not to say borei nefashos. To avoid the safek, however, he advises one to leave a revi’is in the cup to cool down t...

Question: I wanted to bake a milky bread loaf though was told that I couldn’t. Is that true and why? Answer: The Gemara (Pesachim 30a; 36a) writes that chazal instituted that one mustn’t bake a loaf of bread using milky or meaty ingredients as people may not realize and come to eat milky bread in a meaty meal, or vice versa (See Shulchan Aruch YD 97:1). The Aruch Hashulchan (YD 97:1) writes that this is so serious that if one accidentally baked such bread, one mustn’t eat it at all (See Kaf Hachaim YD 97:11; Yabia Omer YD 1:5). The Gemara writes that one may bake milky or meaty bread, however, providing that they bake it kaein tura, like the eye of an ox. According to Rashi (Pesachim 36a) this refers to baking a small quantity while Rambam (Maachalos Asuros 9:22) understands it to mean baking the bread in a different shape to regular bread. The Shulchan Aruch (ibid) writes that if either of these conditions were met, one could bake such bread. Thus, in Yerushalayim , all mi...

Question: I walked through some muddy grass on Shabbos. Can I wipe the mud off my shoes before going back inside? Answer: There are a few potential issues with scraping off mud from one’s shoes on Shabbos: The Gemara (Shabbos 124b) relates that Rava’s shoes got muddy one Shabbos and he used a piece of earthenware to clean them off. The Gemara (ibid 141a) discusses whether one may use the back of a knife, and whether this applies equally to old and new shoes. The Gemara discusses whether one may scrape one’s shoes on the ground or wall as doing so may be fixing a small crack, an issue of boneh, building . According to the Mishna Berura (302:28) this wouldn’t normally be so problematic, especially when rubbing them against a wall (See Shevet Halevi 5:37). The Shulchan Aruch (OC 302:7) writes that one mustn’t remove mud that has properly dried up as scraping the shoe would cause the soil to crumble which would be considered tochen, grinding. A third concern that the poskim ...

Question: It is too late for my daughter to hear havdala on motzaei Shabbos. Should she say it on Sunday? Answer:  Parents have a mitzva derabanan of chinuch, to train their children to observe mitzvos. Thus, the Mishna Berura (343:3) writes that when a child is old enough to appreciate what is permitted and forbidden on Shabbos, they should listen to kiddush and havdala. The Shulchan Aruch (OC 299:6) writes that if one didn’t hear havdala on motzaei Shabbos , then one can do so until Tuesday. One saying havdala late should omit the berachos on ner and besamim. While the Tur (OC 299) writes that one should recite havdala before eating anything (See Rema OC 299:6), the Mishna Berura (269:1) writes that we shouldn’t keep children waiting until after Kiddush to eat. Likewise, they may eat even before hearing havdala. R’ Yehoshua Neuwirth (Chinuch Habanim Lemitzvos 24) writes that when Shabbos ends too late for children to stay up to hear havdala , they should re...

Question: In the shul that I used to attend, they were adamant not to decorate the shul with flowers on Shavuos, yet the shul I daven in now does decorate the shul . Which is right? Answer: The Rema (OC 494:3) writes that many have the minhag to place herbs in shuls and their homes over Shavuos to commemorate the giving of the Torah. The Mishna Berura (494:10) explains that there was grass or herbs on Har Sinai (See Kaf Hachaim OC 494:53) . The Magen Avraham (494:5) extends this minhag to trees, writing that as we are judged on Shavuos over the fruit, the trees should remind us to pray for a good produce (See Shulchan Aruch Harav 494:15). R’ Ovadia Yosef (Yechave Daas 4:33) quotes midrashim to explain why people place flowers. The poskim (Chayei Adam 2:131:13, Mishna Berura 494:10; Igros Moshe YD 4:11:5) quote the Vilna Gaon who decried the practice of placing trees in shuls as it has become the practice of idolaters. Thus, some shuls do not place any plants in th...

Question: I came late to shul during the week and went to the ezras nashim to daven as no ladies come then. Was I included in the minyan ? Answer: The Shulchan Aruch (OC 55:13) writes that the ten men who make up the minyan need to all be present in the same room as the chazzan . The Mishna Berura (55:48) adds that it does not matter if they cannot all see each other providing that they are in the same room. The Shulchan Aruch (OC 55:14) writes that one who is outside a shul can join in through an open window. Elsewhere, the Shulchan Aruch (OC 195:1) writes that a group of people who are split between two separate rooms can join together to recite the zimun if some of them can see each other through an open window. Nonetheless, the Mishna Berura (55:52; Shaar Hatziyun 55:53) questions whether davening in a minyan can be compared to zimun . He writes that while one can join a minyan from another room, it is best to go into the shul to daven. The Aruch Hashulchan (OC 55:20) wr...

Question:  I was the chazzan for shacharis at a different shul to which I usually attend, and the Rabbi told me that I should not have ended the beracha go’al yisrael before amida quietly. Why is this? Answer: The Gemara (Berachos 4b; 9b; 42a) writes that one should ensure to make no interruption between the berachos after shema and the amida, especially during shacharis (Rashi Berachos 4b) . One who is particular to do so will be protected that day from harm. The Shulchan Aruch (OC 66:7; 111:1; 236:2) writes that one should not make any hefsek , unnecessary interruption between go’al yisrael and the amida. Therefore, one must not answer amen. However, the Rema quotes the Tur (OC 66) who does not consider it to be a hefsek and writes that one should answer amen to the chazzan’s beracha. The Aruch Hashulchan (OC 66:14) writes that the minhag is to follow the Shulchan Aruch and avoid saying amen . In order to avoid this safek, the Aruch Hashulchan (OC 66:15) and M...

Question: We were invited to friends out of town for Shabbos, though our hosts told us that we weren’t allowed to travel on Friday afternoon. Is that right? Answer: Rambam (Shabbos 30:11) writes that one mustn’t travel more than 3 parsa (approximately 7.5 miles) on Friday as their hosts (or own family) may not have had enough time to prepare for them. The Shulchan Aruch (OC 249:1) writes that if one is expected and no further preparations are needed, however, then they may travel further. The Shulchan Aruch Harav (OC 249:3) and R’ Ovadia Yosef ( Yabia Omer 2 OC 14:6) write that this limit applies to one walking. One travelling by other means has as long as it takes to walk this distance, or 3 hours and 36 minutes (See Shulchan Aruch OC 459:2). The Mishna Berura (249:3) writes that while many aren’t as concerned about this halacha nowadays, we need to ensure not to arrive too close to Shabbos. Likewise, R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 42:24) writes that as...

Question: I see that many people say leshem yichud before counting the omer yet we didn’t do so in yeshiva. Should I begin saying it? Answer: Many have a minhag to say the kabbalistic prayer, leshem yichud, before performing certain mitzvos, expressing one’s intentions to fulfil the mitzva to serve Hashem properly in order to properly focus and prepare themselves in advance. Thus, the Chida (Moreh Baetzba 1) and Yesod Veshoresh Ha’avoda (9:8) stress the importance of this mitzva , and write that one must channel their thoughts and emotions to prepare themselves for this mitzva by saying leshem yichud ( See Minhag Yisrael Torah  8:1). Nonetheless, this practice, while printed in most siddurim, is a most controversial one. R’ Yechezkel Landau (Noda Biyehuda YD 93) wrote very strongly against saying leshem yichud, trying to get it removed from the siddur. This debate aside, other poskim point to particular textual issues within the leshem yichud preceding the ...

Question: Does one need to wear Shabbos clothes on chol hamoed ? Answer: The Shulchan Aruch (OC 529:1) writes that one should wear nicer clothes on Yom Tov than one does even on Shabbos. The Mishna Berura (529:12) explains that this is because of the special mitzva to be happy on yom tov (See Rambam, Yom Tov 6:17). There is also a mitzva to treat yom tov with both oneg (joy) and kavod (honour), though there is a machlokes among the poskim as to whether one needs to treat chol hamoed with the same oneg and kavod. The Shulchan Aruch Harav (OC 529:5) writes that these don’t apply on chol hamoed. The Mishna Berura (530:1) quotes the Magen Avraham (OC 530:1), however, who writes that one needs t o treat chol hamoed with kavod and notes that the Maharil would wear his Shabbos clothes on chol hamoed . Thus, the Chayei Adam (106:1) writes that one must wear one’s Shabbos clothes on chol hamoed. Nonetheless, the Mishna Berura ( Shaar Hatziyun 530:4) notes that while...

Question: May one eat matza balls ( kneidlach ) or crackers before Pesach? Answer: The Gemara Yerushalmi (Pesachim 10:1) teaches that one must not eat matza on erev Pesach. Rambam (Chametz Umatza 6:12) explains that this makes it clear that the matza one eats on seder night is eaten for the mitzva . The Rema (OC 471:2) writes that this prohibition applies all day though there is a machlokes as to whether this starts the preceding night or from amud hashachar¸ daybreak (See Magen Avraham 471:6, Chok Yaakov 471:7). The Mishna Berura (471:12) adds that some have the minhag not to eat matza from Rosh Chodesh Nissan. R’ Moshe Feinstein (Igros Moshe OC 1:155) notes that some abstain for thirty days before Pesach as according to one view in the Gemara (Pesachim 6a) this is when our Pesach preparations begin. Tosafos ( Pesachim 99b ) writes that this only applies to matza that one can use to fulfil the mitzva (See Biur Hagra OC 444:1 ). Thus, the Baer Heitev (OC 471:5) writes th...

Question: Our family are going away for Shabbos and will have a Minyan. Can we take a sefer Torah with us even though we’ll only lein from it twice? Answer:  The Shulchan Aruch (OC 135:14; 584:3) writes that one must not take a sefer Torah to prison for prisoners to hear leining even on Rosh Hashana and Yom Kippur unless it is for an important individual. The Mishna Berura (135:47) explains that this would not be kavod for the sefer Torah . Nonetheless, the Mishna Berura writes that this halacha specifically applies to an individual. One can take a sefer Torah to a prison or hospital if there is a minyan there. The Kaf Hachaim (OC 135:74) quotes the Zohar who takes a strict stance on this halacha though writes that if a minyan accompanies the sefer Torah, then it may be moved. The Rema (OC 135:14) writes that one who transports a sefer Torah should prepare a place for it in advance, though the Mishna Berura (135:49) and Kaf Hachaim (OC 135:83) write that it is sufficie...

Question: We forgot to check our eggs while baking a cake, and found a blood spot in the mixture. We removed the blood and baked the cake. Can we eat it? Do we need to kasher our dish? Answer: The Gemara (Chulin 64b) writes that one mustn’t eat an egg with a blood spot as we are concerned that it is the beginning of an embryo. The Rema (YD 66:8) writes that as the majority of eggs don’t have blood spots, one doesn’t need to check them. Nonetheless, he writes, it is the minhag to check them. One may eat them if they weren’t checked, however (Aruch Hashulchan YD 66:32). As modern commercial eggs are produced through artificially stimulated hormones, they cannot develop into chickens. Thus, the poskim write that any blood found in them isn’t proper blood. While the Shach (YD 66:14) allows one to eat such eggs even with blood spots, R’ Moshe Feinstein (Igros Moshe YD 1:36; OC 3:61) writes that we should still abide by this minhag and throw out any eggs with blood spots particu...