Dose of Halacha

Question: I don’t have easy access to hand towels at work. Can I dry my hands for hamotzi by using an electric hand-dryer? Answer: The Gemara (Sotah 4b) teaches the importance of drying one’s hands properly after washing them, before eating bread. One who eats bread while his hands are still wet is considered to have eaten tamei bread. Rashi (158:45) explains that the habit of handling bread with wet hands is so bad that it is considered to be tamei (See Mishna Berura 158:45) . The Shulchan Aruch Harav (OC 158:17) writes that ideally one should dry one’s hands properly with a towel rather than allowing them to dry by themselves. R’ Binyamin Zilber (Az Nidberu 8:52; 9:64) writes that one can use a hand-dryer, especially as people nowadays use so much water when washing their hands, washing off any tamei water. He argues that the action of moving your hands to the dryer is not considered to be allowing them to dry by themselves. R’ Moshe Stern (Baer Moshe, Kuntres Electric 7...

Question: My brother-in-law bought me a box to place my menora in so I can light outdoors. Is that preferable? Answer: The Gemara (Shabbos 21b) teaches that while the menora was originally lit outside one’s front door, in times of danger one can light it inside on one’s table. Rashi explains that the Persian authorities prohibited lighting outdoors on their festivals. The Ohr Zarua (2:323) writes that he does not understand why, in places where there is no such prohibition or danger, people don’t start lighting outdoors again. Likewise, R’ Yaakov Emden (Sheelas Yaavetz 1:149) and R’ Ovadia Yosef (Yalkut Yosef, Chanuka 671:25) argue that nowadays when this danger no longer applies, it is certainly ideal to light outdoors. If one can easily find a glass box, one should use it (See Az Nidberu 10:26). Other poskim, however, give various reasons for why the practice in chutz la’aretz is to light indoors. The Shibolei Halket (185) explains that once people started lighting indoo...

Question: I heard in a shiur that one must not eat before lighting the menora . My husband does not come home from work until about seven o’clock. Can I not eat at all that night before he lights? Answer: The Magen Avraham (672:5) writes that one should light their menora with their family members present, and ideally before eating. He adds, quoting the Maharshal, that when it is time to light, one should not even sit down to learn Torah, but should perform the mitzva as soon as one can (See Mishna Berura 672:10). The Shulchan Aruch (OC 235:2) writes that one must not begin eating half an hour before the time of maariv . However, the Mishna Berura (235:18) writes that if one asked another person to remind them to daven then one may eat. This even applies if it is already nacht and one could say shema already. R’ Betzalel Stern (Betzel Hachachma 4:58) writes that while women are obligated to light the menorah , they should be allowed to eat while waiting for their husban...

Question: My son came back from Yeshiva claiming that he learned that one may talk in shul while the haftara is being read. Is he right? Answer: Rabbeinu Yerucham (Toldos Adam Vechava 2:3) writes that as the haftara is read for everybody in shul , one must not speak while it is being read. The Shulchan Aruch (OC 146:3) writes that one must not talk until the haftara has finished being read, just like kerias hatorah. The Avudraham suggests a few reasons as to how the haftara got its name. One suggestion is that it was used to exempt ( pattur ) the community from kerias hatorah during times of persecution when they were prohibited to read from the Torah. Alternatively, he writes, quoting Rabbeinu Tam, that one is forbidden to speak at all during kerias hatorah, even in halachic matters. Once the Torah has been wrapped back up and they have begun reading the haftara, they are allowed to open their mouths and speak again ( peter means to open). The Levush (OC 284:1) challen...

Question: A non-Jewish work colleague asked me if I could buy a mezuza for her as she believes it is a good luck charm. I explained to her that we are not supposed to. Can I give her one that is passul instead? Answer: The Gemara Yerushalmi (Peah 1:1) teaches that R’ Yehuda Hanasi gave Artaban a mezuza in return for a precious stone. Nonetheless, the poskim write that this does not mean that we can just give mezuzos away to anyone. The Rema ( Darkei Moshe YD 291:2) relates that a particular ruler once promised to act favourably towards his Jewish subjects providing that they gave him a mezuza . If they did not, he promised there would be reprisals. The Maharil ruled that they must not send it. R’ Yaakov Emden (She’elas Yaavetz 2:121) challenges the Maharil from this Gemara Yerushalmi, writing that one may certainly give a mezuza to a non-Jewish person who has promised to protect it. However, the Rema (ibid; YD 291:2) writes that one should avoid giving a mezuza to a non-...

Question: We are hiring a carer to look after our mother. As she is not Jewish, do we need to place a mezuza on her door? Answer: The Rema (YD 286:1) writes that one who shares a house with a non-Jewish roommate is not obligated to affix a mezuza to their door. The Gemara (Yoma 11a) teaches that the city gates of Mechuza did not have mezuzos . As the non-Jewish inhabitants may have suspected the Jewish residents of witchcraft, it was deemed dangerous. The Bach (YD 286) and Taz (YD 286:2) explain that this is why modern city gates don’t have mezuzos . Additionally, we are concerned that the mezuza may get mistreated (See Shach YD 286:6). The Shulchan Aruch (YD 291:2) writes that the obligation to affix a mezuza is on the one living in a home rather than the owner. Therefore, one renting a house to a non-Jewish person should not affix mezuzos on that house. The Aruch Hashulchan (YD 286:3) writes that one who employs a non-Jewish person who lives in their house is obligated...

Question: We were decorating our daughter’s bedroom and removed the mezuza case only to find to that it was empty. We have ordered a new mezuza . Can she sleep there without a mezuza until it arrives? Answer: The Shulchan Aruch (OC 38:12) writes that if one cannot afford to buy oneself both tefillin and a mezuza and needs to choose one over the other, they should buy a pair of tefillin. The Rema (YD 285:1) explains that this is because tefillin is a mitzva that pertains to the individual, as opposed to mezuza which belongs to the house. However, the Magen Avraham (38:15) writes that as we no longer wear tefillin all day, one should rather buy a mezuza and borrow someone else’s tefillin . The Pri Megadim (Eshel Avraham 38:15) adds that while tefillin are considered holier than mezuzos, the mitzva of mezuza applies on Shabbos and Yom Tov. Therefore, one must move out of a room without a mezuza on Shabbos or Yom Tov if they have another room available. The Pischei Teshu...

Question: We moved into a rented flat and removed the mezuzos to get them checked and put them back up the same day. They were all kosher. Should we have said a new beracha ? Answer: The Shulchan Aruch (OC 8:14) writes that if one removed their tallis , they recite a new beracha when putting it back on, even if they intended on doing so when they removed it. The Rema disagrees, writing that if one had the intention to put it back on, one does not recite a new beracha when they do so. The Aruch Hashulchan (YD 289:4) compares removing mezuzos to be checked, to a tallis. If one replaces them the same day, one would not recite a new beracha. Only if one replaced a non-kosher mezuza with a new one would one need to recite a new beracha . The Chida (Birkei Yosef YD 286:10) and Kitzur Shulchan Aruch (11:7) write that there is a safek (doubt) as to whether one who removes a mezuza to check it would need to recite a new beracha when reaffixing it. The Pischei Teshuva (YD 2...

Question: We recently bought a new house and are affixing our mezuzos. There are some old mezuzos on the doorposts which have been painted over multiple times and are likely not kosher. Instead of removing them, can we just affix our new ones next to them? Answer: The Sifrei (Devarim 82) writes that one who adds on a fifth corner to one’s tzitzis or a fifth species to the arba minim has transgressed bal tosif , the prohibition against adding to the Torah. Likewise, Tosafos (Rosh Hashana 28b) writes that if one added a fifth parsha to a pair of tefillin , they would have transgressed this prohibition. R’ Avraham Dovid Wahrman (Daas Kedoshim 286:25) applies this to the mitzva of mezuza , too, writing that one mustn’t affix multiple mezuzos to one doorpost (See Minchas Yitzchak 1:9). The Pischei Teshuva (YD 291:2) quotes the Chamudei Daniel (YD 291:1) who adds that one must remove the old mezuza before affixing a second, and one must be meticulous not to ruin the old mezuz...

Question: I tried buying a passul set of arba minim for my children, but the shop wouldn’t sell them to me, claiming that they could only use a kosher set. If they can’t tell the difference, does it really matter? Answer: The Mishna (Sukka 42a) teaches that children are obligated to shake lulav and esrog when they are old enough to do so. Therefore, the Shulchan Aruch (OC 657:1) writes that parents must buy a lulav and esrog for their child when they are old enough to shake them properly. The Mishna Berura (128:123) explains that this age varies between different children and mitzvos. The Biur Halacha (657:1) stresses that children must only be given a kosher set that is fit for an adult to use. The Shulchan Aruch (OC 658:6) writes that one should not give their arba minim to a child on the first day before fulfilling one’s own obligation, as while the child has the ability to receive a gift, they cannot gift it back. The Magen Avraham (658:8) writes that the child would n...

Question: Last Rosh Hashana I went to a different shul to normal. I s tarted saying the yehi ratzon printed in my machzor between the tekios but someone motioned for me not to say it. Can I say it if I want to? Answer: The Shulchan Aruch (OC 592:3) writes that one should not talk between the various tekios . The Tur (OC 592:2) writes that while one who spoke would not need to repeat the berachos and listen to the shofar again, nonetheless, they should be told not to talk. The Rema adds that davening and shofar related speech does not constitute a hefsek , unnecessary interruption. R’ Benzion Abba Shaul (Ohr Letzion 1:39) maintains that there is no hefsek to recite the yehi ratzon , being that according to the Arizal, such words of vidui are appropriate during the blowing of the shofar . Similarly, the Mateh Ephraim (590:36) records the minhag to recite the yehi ratzon , though cautions against reciting the names of the malachim, angels. Nonetheless, the Mishna Berura (592...

Question: I have been asked to blow shofar for people who are housebound. Should I repeat the berachos each time even though I have already fulfilled the mitzva ? Answer: The Gemara (Rosh Hashana 29a with Rashi; Shavuos 39a) teaches that Jewish people are spiritually responsible for each other. As such, one person can recite certain berachos for another even if they don’t need to recite it themselves. The Magen Avraham (167:40) explains that because of this responsibility ( arvus ), if one knows that another person hasn’t performed a mitzva , it is almost as if they haven’t performed the mitzva themselves. Therefore, one who has already fulfilled their obligation for kiddush can recite kiddush for another person who has not. There is a machlokes as to whether one can recite a beracha on a mitzva that one is not commanded to perform. The Shulchan Aruch (OC 589:6) writes that as women are not obligated to hear the shofar , they do not recite the beracha as they cannot say vetz...

Question: Do I need to ensure that my hands are totally dry before washing them before eating bread? Answer: The Gemara (Shabbos 14b; Eruvin 21b) teaches that Shlomo Hamelech instituted the mitzva of washing one’s hands before eating teruma , as one’s hands may have come into contact with items that are tamei , ritually impure. According to the Gemara (Chullin 106a), this law was extended to everyone washing before eating bread, so as to ensure that kohanim would become accustomed to wash their hands before eating . There is a machlokes , however, as to whether one needs to ensure that one’s hands and the cup handles are dry before washing. The Rema (OC 160:11) quotes the Terumas Hadeshen (259) who holds that a basin of water which has been touched is suitable for use for washing one’s hands. Only water that one used to wash one’s hands with, becomes tamei and unfit for use again. Following this, the Chazon Ish (OC 24:20) writes that if one’s hands were wet before washing, the wat...

Question: Our eleven-year-old son asked if he could fix the mezuza onto his bedroom doorpost. Is this permissible? Answer: The Shulchan Aruch (YD 291:3) writes that children are also obligated in the mitzva of mezuza and we should train them ( chinuch ) to affix mezuzos on their doors. R’ Yaakov Yeshaya Blau (Chovas Hadar 1:25) explains that the Shulchan Aruch is clearly referring to a house that is only inhabited by children. If the child is able to, he or she should affix the mezuza , though doing so is only a mitzva derabanan of chinuch . He questions whether an adult doing so on their behalf would recite a beracha or not. R’ Avraham Dovid Wahrman of Buchach (Daas Kedoshim 289:2) writes that if a mezuza falls on Shabbos, one can get a child to affix it on Shabbos. Nonetheless, in his notes (Gidulei Karka) he questions whether children can be trusted to have the appropriate intentions as they affix them. R’ Eliezer Waldenberg (Tzitz Eliezer 14:75:1) notes that there is a machlok...

Question: Can my children ride their scooters on Shabbos where there is an eruv ? Answer: R’ Ovadia Yosef (Yechave Daas 2:52; Yabia Omer OC 7:37:3; 10:55:2) quotes the Ben Ish Chai (Rav Poalim OC 1:25) who permitted cycling on Shabbos though writes that the consensus of acharonim is that cycling is prohibited for various reasons. R’ Ovadia Yosef quotes acharonim who are concerned that the tyres will leave grooves in the earth which is prohibited due to choresh plowing. The Kaf Hachaim (OC 404:8) writes that when riding a bike, it is very easy to mistakenly ride outside of the techum or carry it out of the eruv . In addition, it is common for things to break which could easily lead to the prohibition of tikkun mana , fixing things. R’ Eliezer Waldenberg (Tzitz Eliezer 1:21:27; 4:4:8; 7:30) adds that using a bike is also prohibited because it is uvdin dechol , a mundane, weekday activity. As children’s tricycles are not used to ride long distances, R’ Yaakov Kamenetsky (OC 302:339...

Question: I forgot it was a taanis and made myself a cup of tea. What’s the halacha now that I’ve broken the taanis ? Answer: The Shulchan Aruch (OC 568:1) writes that if one accidentally ate on a taanis tzibbur, communal fast day, one must continue fasting. The Mishna Berura (568:1) adds that this applies equally to one who purposely ate. The Rema (Darkei Moshe OC) and Magen Avraham (568:4) quote the Maharil who instructed one who accidentally ate on asara b’teves to fast three fasts as an atonement. The Kaf Hachaim (OC 549:7) writes that while this incident occurred on asara b’teves , this halacha would apply equally to any other taanis tzibbur. Nonetheless, the Magen Avraham and Kaf Hachaim quote the Terumas Hadeshen (156) who writes that this is not required. Thus, w hile the Shulchan Aruch writes that one who broke a personal fast would have to make up for breaking it by fasting on another day, the Mishna Berura (568:8) writes that this doesn’t apply to one who ate...

Question: I haven’t seen some of my close friends for a few months due to lockdown. Should we say a beracha when we meet or does the fact that we have spoken over the phone and via Zoom mean that we don’t need to? Answer: The Gemara (Berachos 58a) teaches that one who sees their friend after an absence of thirty days recites the beracha of shehecheyanu, and if after a year, they recite the beracha of mechaye hameisim . The Shulchan Aruch (OC 225:1) adds that this only applies to particularly close friends who one is most excited to see. Thus, R’ Ovadia Yosef (Yechave Daas 4:17) writes that if one is excited about seeing their close friends or family after a prolonged absence, one recites shehecheyanu. Nonetheless, many poskim limit this, writing that it does not apply to typical situations nowadays. Thus, the Eshel Avraham (230:4) and Ben Ish Chai (Ekev 1:14) write that we are not particular about this beracha and one should rather recite this beracha without shem uma...

Question: A few weeks ago my wife was in hospital over Shabbos and I lit the candles. My teenage daughter asked if she should have lit instead. Who should have lit under these circumstances? Answer: The Shulchan Aruch (OC 263:3) explains that lighting the Shabbos candles is first and foremost a woman’s responsibility as traditionally they are more involved in the house affairs. Rashi (Shabbos 32a) quotes the midrash that explains that as Chava caused Adam to sin, she diminished the world’s light. Thus, the Bach (OC 263:3) writes that even if a married man wishes to light, his wife has prerogative in performing this mitzva (See Magen Avraham 263:6; Baer Heitev OC 263:5). R’ Nissim Karelitz ( Chut Shani 4:263:n8) writes that as a couple usually share the mitzva in lighting, when one’s wife is away, he must light instead. He notes that as Adam was also guilty for ‘diminishing the world’s light’ when one’s wife is away, he must take responsibility for lighting the candles. R’ Mos...

Question: I like to bake fresh challa for Shabbos though it’s never enough to separate challa with a beracha . Should I rather bake a big batch for a few weeks so that I can take challa ? Answer: The Gemara (Bava Kama 82a) teaches that one of Ezra’s ten decrees was that women should get up early to bake bread . While the Gemara explains that the reason is so that the poor who go begging should have bread, the Gemara Yerushalmi (Megilla 4:1) teaches that this specifically applies to baking on Friday mornings lekavod Shabbos. Thus, the Rema (OC 242:1) stresses the importance of baking enough dough to separate challa before Shabbos and Yom Tov. The Mishna Berura (Biur Halacha 242:5) stresses the importance of baking fresh challa lekavod Shabbos . He notes that while this practice dates back to the time of the Gemara, unfortunately, many are lax about it, choosing to buy from bakeries instead, which diminishes kavod Shabbos . R’ Yisroel Pesach Feinhandler (Avnei Yashpei 5:45...

Question: Is it true that one mustn’t use regular scissors to cut tzitzis ? Answer: The Torah (Devarim 27:5) prohibits use of metal implements in hewing out stones for building the mizbe’ach . The Mishna (Middos 3:4) teaches that one mustn’t even use a metal trowel to apply plaster to the stones. Since iron was created to form weapons which shorten lives, it is not befitting to use iron for the mizbe’ach which was created to prolong lives. The Ramban (Shemos 20:22) explains that this is why the foundational sockets were made from copper rather than iron. R’ Simcha Rabinowitz (Piskei Teshuvos 11:29) notes that tzitzis also serves to prolong lives (See Shabbos 32b). The Shulchan Aruch (OC 11:12) writes that one should trim the tzitzis before inserting them into the begged . Nonetheless, the Rema (OC 11:4) writes that if they are too long, one can cut them even once they have been tied. The Magen Avraham (11:18) writes that lechatchila one should avoid using a metal knife to ...

Question: I watched a Rabbi sing havdala online and noticed that he looked at his hands before saying the beracha over the candle. Don’t we usually recite the beracha before performing the mitzva or benefitting from anything? Answer: The Mishna (Berachos 51b) teaches that one shouldn’t recite the beracha of meorai haeish unless they benefit from the light of the candle. The Gemara (Berachos 53b) cites a machlokes as to whether one needs to benefit from the light or if it is sufficient for it to be bright, and a further machlokes as to what is considered benefitting. Following this, Rambam (Shabbos 29:25) and the Shulchan Aruch (OC 289:4) write that one needs to actually benefit from the flame and it must be bright enough that one can differentiate between different types of currency. The Tur (OC 298:1) notes that nowadays we look at our hands, particularly as we don’t have money on us. R’ Asher Weiss (Bereishis 2:2) explains that there is a machlokes as to how to cla...

Question: I ran out of grape juice on Shabbos and so don’t have enough for havdala. Can I be yotze by watching someone saying it live online? Answer: The Mishna (Rosh Hashana 3:7) teaches that one who blew a shofar into a barrel only fulfils their obligation to listen to the shofar if they hear the actual sound rather than an echo. The poskim discuss whether a phone or microphone with (virtually) no delay is equivalent to hearing the actual sound or not. R’ Chaim Elazar Shapira (Minchas Elazar 2:72) and R’ Zvi Pesach Frank (quoted in Minchas Yitzchak 2:113) allow one to use a microphone for mitzvos derabannan. R’ Moshe Feinstein (Igros Moshe OC 2:108; 4:91:4) writes, however, that as the electronic sound produced is not the actual human voice, it is not ideal to listen to the megillah through a microphone. Nonetheless, bedieved one fulfils their obligation this way. Likewise, he allowed a woman in hospital to fulfil her obligation to hear havdala over the phone when t...

Question: I have always held the wine in my right hand while reciting havdala. Last week, I watched a Rabbi making havdala online and saw him switch hands in the middle. What is the ideal way of doing this? Answer: The Shulchan Aruch (OC 296:6) writes that when reciting havdala one should begin by holding the wine in their right hand and the besamim in their left hand until they reach the beracha on besamim at which point they should switch hands, holding the besamim in their right hand. The Mishna Berura (306:18) explains that as one’s right hand is considered to be more prominent, one should use it to hold mitzva items while reciting the appropriate beracha . The Aruch Hashulchan (OC 296:17) , however, explains that this isn’t strictly necessary as nowadays we place the besamim and candle on the table in front of us. Rather, one should simply hold each one in their right hand as they recite the beracha. Thus, when saying the beracha on besamim¸ one should put the c...

Question: Since our oldest child was born, I have always lit an extra candle for each of our children. Last week, I accidentally lit one too few. Do I need to add an extra candle every week? Answer: The Rema (OC 263:1) quotes the Maharil (Shabbos 1) who writes that if a woman forgot to light Shabbos candles one week, she should light an extra candle from then on. The Mishna Berura (263:7) explains that this acts as a kenas (fine) to deter people from forgetting. R’ Shmuel Wosner (Shevet Halevi 5:33) adds that this applies even nowadays when there are also electric lights on in the house. Many have the minhag to light an extra candle for each child born. R’ Yisrael Chaim Friedman (Likkutei Mahariach, Hisnahagus Erev Shabbos) explains that this is in keeping with the Gemara (Shabbos 23b) that writes that one who lights Shabbos candles properly is rewarded with children who are talmidei chachamim (Torah scholars). R’ Menashe Klein (Mishne Halachos 7:35) explains that this is akin ...

Question: Is there a mitzva to eat matza throughout Pesach? Answer: The Gemara (Pesachim 120a) teaches that there isn’t the same requirement to eat matza on the last day of Pesach as there is on the first night. The Shulchan Aruch Harav (OC 475:32) explains that when the Torah tells us to eat matza on the other days, it clearly means to eat something other than regular bread. There is a machlokes among the rishonim and acharonim ¸ however, as to whether one performs a mitzva by eating matza on the remaining days of Pesach. According to Ibn Ezra (Shemos 12:15), one is obligated to eat matza all seven days (See Chizkuni 12:18). R’ Ovadia Yosef (Yechave Daas 1:22) quotes the Baal Hamaor (Pesachim 26b) who asks why we don’t recite a beracha when eating matza throughout Pesach, just like we do upon eating in a sukka following the first day of sukkos. He answers by differentiating between Pesach and Sukkos, when one can live for six days by eating other food, thus one ha...

Question: Can I use maaser money for kimcha depischa ? Answer: The Gemara Yerushalmi (Bava Basra 1:4) teaches that one who has lived in a city for twelve months is considered to be a resident. Thus they must give wheat to the poor and are entitled to receive wheat if necessary. Following this, the Ohr Zarua (Pesachim 255) writes that the minhag is to distribute wheat to those in need before Pesach. This serves as the Rema’s opening words to hilchos Pesach (OC 429:1) . Thus, we see in the Shulchan Aruch Harav (OC 429:5) that the prevalent custom was for communities to levy taxes on their townspeople for this purpose (See Mishna Berura 429:3). The Mishna Berura (Shaar Hatziyun 429:10) explains that it is inappropriate for us to celebrate Pesach, knowing that our friends are unable to. Additionally, we must consider the added costs of Pesach food. R’ Yaakov Betzalel Zolty (Mishnas Yaavetz OC:7) explains that the Rema wrote this halacha in hilchos Pesach rather than hilchos ...

Question: I know that we’re not supposed to use soap bars on Shabbos but can we use liquid hand soap? Answer: The Shulchan Aruch (OC 328:22) writes that one may rub oil into a (minor) wound on Shabbos, but not fat that will melt. The Mishna Berura (328:71) adds that this applies equally to oil that has solidified. The Rema (OC 326:10) explains that one cannot use bar soap on Shabbos because it is nolad, (creating a new entity). The Mishna Berura (326:30) explains that doing so is also an issur of memachek (smoothing). R’ Moshe Feinstein (OC 1:113) writes that he didn’t allow liquid soap in his house, either, as it is also a potential issur of memachek. Nonetheless, the Aruch Hashulchan (OC 326:11) and Kaf Hachaim (OC 326:43) write that one can prepare liquid soap before Shabbos. R’ Yaakov Yechezkel Posen (Kitzur Hilchos Shabbos 32:4) writes that common practice is to be lenient like these poskim . Similarly, R’ Yosef Shalom Elyashiv ( Kovetz Teshuvos 1:38, quoted in Orchos Sha...

Question: May one use a non-electric thermometer on Shabbos? Answer: The Mishna (Beitza 28a) teaches that one mustn’t measure things on Shabbos or Yom Tov. Tosafos (Shabbos 126b) explains that doing so is uvdin dechol , mundane, weekday activity, while Rambam (Shabbos 23:12) implies that it may lead to writing (See Shulchan Aruch OC 323:1). The Shulchan Aruch (OC 306:7) writes that one may measure, however, for mitzva and health purposes (See Shabbos 157b). Thus, R’ Moshe Feinstein (Igros Moshe 1:128), R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 3:142; 7:22; 10:31:8), R’ Eliezer Waldenberg (Tzitz Eliezer 3:10; 14:30), R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 40:2) and R’ Ovadia Yosef (Yabia Omer OC 9:108:156; Yechave Daas 4:29 ) write that one may use a (glass) thermometer on Shabbos. There is a machlokes , however, as to whether one can use a strip thermometer which changes colour according to the temperature. R’ Neuwirth writes that R’ Shlomo Zalman Auerbach only al...

Question: I know that one isn’t supposed to touch the sefer Torah with one’s hands. Does this apply to the megilla , too? Answer: The Shulchan Aruch (OC 147:1) writes that one mustn’t touch a sefer Torah without a cloth. The Rema writes that while some extend this prohibition to other kisvei kodesh, holy writings, that isn’t our minhag. Nonetheless, he cautions that one should ideally wash one’s hands before handling them (See Beis Yosef OC 147:1). The Magen Avraham (147:1) writes that Rema was referring to printed sefarim . The Rema would agree, however, that one must wash one’s hands before touching a kosher megilla . The Elya Rabba ( 147:1 ) and Panim Meiros (1:76) however, disagree, writing that when the Rema writes that it is ideal to wash one’s hands, he was referring to writings such as the megilla which don’t contain the same kedusha as a sefer Torah. One only needs to wash one’s hands if they are dirty (See Aruch Hashulchan OC 147:5; Kaf Hachaim OC 147:5; 7). ...

Question: I walked out of our holiday home on Shabbos and realized that there were some papers in my pocket. What should I have done? Answer: Rambam (Shabbos 12:9; 13:5) writes that in order to transgress the melacha mideoraisa of hotza’a, carrying on Shabbos, one needs to have picked an item up ( akirah ), carried it into another reshus (domain) or at least four amos in a reshus harabim ( hiluch ) and have put it back down again ( hanacha ). If one finds oneself inadvertently carrying on Shabbos, one should try one’s utmost to eliminate one of these stages in order to minimize the prohibition. An area enclosed by an eruv is considered a reshus hayachid while most streets and parks would be a carmelis. Carrying from one to the other is assur miderabanan (See Shabbos 6a; Shulchan Aruch OC 346:1) . Rambam (Shabbos 13:8) writes that if one stops walking, it is considered to be hanacha . Thus, one who accidentally carried something to another domain and immediately broug...