Bentching Gomel Upon Recovery

Question: I have just returned home after a week in hospital where I underwent heart-surgery. My doctor said I should ask, should I bentch gomel now that I have recovered?

Answer: The Tur (OC 219:8) writes that there is a machlokes among the rishonim as to how ill one must be in order to recite the beracha of hagomel. Thus, the Shulchan Aruch (OC 219:8) follows Rambam who writes that anyone who was bedridden should bentch gomel upon recovery. The Bach (119:4 quoted by the Magen Avraham 119:8) and Elya Rabba (119:3) write that we follow the Shulchan Aruch.

The Kaf Hachaim (OC 219:8) and R’ Benzion Abba Shaul (Ohr Letzion 2:14:n44) write that this even applies to one who was bedridden and unable to move for a few hours.

Nonetheless, the Rema follows the Raavad who writes that this only applies to a choleh who was dangerously ill and writes that this is the Ashkenazi practice. The Levush (OC 219:8) and Aruch Hashulchan (OC 219:11) concur. The Taz (OC 219:5) defines this as one who has been bedridden for at least three days. Likewise, the Chayei Adam (1:65:6), Kitzur Shulchan Aruch (61:1) and Ben Ish Chai (Ekev 1:7) write that one who was bedridden for three days recites the beracha.

Nonetheless, the Mishna Berura (219:28; Biur Halacha 219:8) writes that even if one was seriously ill for a shorter period of time, one should bentch gomel.

R’ Avraham Avraham (Nishmat Avraham OC 219:2) quotes R’ Shalom Elyashiv who maintained that anyone undergoing a procedure under general anaesthetic should bentch gomel (See Tzitz Eliezer 12:18; Halichos Shlomo, Tefilla 23:2).

In conclusion, one who undergoes heart-surgery should bentch gomel upon recovery.

Tefillin Mirror

Question: I see many people use a mirror to ensure that their tefillin shel rosh is placed exactly in the middle of one’s head. Is this necessary?

Answer: The Shulchan Aruch (OC 27:10) writes that one must ensure to place one’s tefillin shel rosh in the middle of one’s head. The Mishna Berura (27:36) notes that one does not fulfil the mitzva according to some acharonim if one’s tefillin are not in the middle, adding that larger tefillin can be problematic.

The Shulchan Aruch (YD 156:2) writes that men should not look in a mirror unless they need to do so for medical reasons, etc. Nonetheless, the Rema writes that where it is common for men to do so, it poses no issue.

Nonetheless, R’ Chaim Sanzer (Divrei Chaim OC 2:6) demonstrates that the tefillin do not need to be exactly in the middle and writes that using a mirror to position one’s tefillin is considered uncouth. R’ Menashe Klein (Mishne Halachos 5:8; 11:29-30) notes that the Brisker Rav was accustomed to using one. Nonetheless, he writes that for thousands of years, men wore tefillin without using a mirror, and it is ideal not to use one. R’ Eliezer Waldenberg (Tzitz Eliezer 12:6:2) concurs, adding that, if necessary, one may look into a dim reflection of a window, etc.

Sefer Halichos Shlomo (Tefilla 4:n108) notes that R’ Shlomo Zalman Auerbach used a mirror to position his tefillin later in life. Likewise, the Dirshu Mishna Berura (27:n42) quotes R' Yosef Shalom Elyashiv who maintained that as men do use mirrors nowadays, it is appropriate to use one.

In conclusion, there are different opinions regarding using a mirror to straighten one’s tefillin. Some Chassidishe poskim frown upon using one while others are encouraging.

Temporary Mezuzos

Question: We asked a sofer to come to our house to check our mezuzos. He said that it would take him a couple of days until he could return them. Do we need to put up other mezuzos in the meantime?

Answer: The Pri Megadim (Eshel Avraham OC 38:15) writes that one must not remain in a house without a mezuza. Thus, if a mezuza falls down on Shabbos or Yom Tov, one must vacate their home and move into another house if they have one. The Pischei Teshuva (YD 285:1) adds that this halacha applies equally to the weekday, and one may only stay in their home if they do not have another home to go to. Nonetheless, R’ Ephraim Greenblatt (Rivevos Ephraim 2:28:4; 5:548) quotes R’ Chaim Kanievsky who maintained that one is not required to leave a home without a mezuza.

R’ Moshe Sternbuch (Teshuvos Vehanhagos 1:643) notes that people often remove their mezuzos unnecessarily as a good mezuza on an internal door should not need checking regularly. It is advisable for a sofer to have spare mezuzos that he can affix, particularly for when one owns the house.

Nonetheless, R’ Avraham Dovid Wahrman (Daas Kedoshim 291:1) writes that if one removes one’s mezuzos to be checked, one is not required to replace them in the interim. One would only need to replace them if it would take a while to find someone to ask. R’ Ephraim Greenblatt quotes the Emek Beracha who explains that chazal never required that one replace the mezuzos while they are being checked. R’ Dovid Feinstein relates that his father, R’ Moshe, would remove all of his mezuzos together to be checked, rather than check them one at a time.

R' Shamai Gross (Shevet Hakehasi 1:273) writes that while one does not need to replace one’s mezuzos while they are being checked, it is commendable to place one on one’s front door.

In conclusion, one is not obligated to affix temporary mezuzos when one removes theirs to have them checked. If a mezuza is found to be passul, one must replace it immediately, if necessary, by borrowing one until one can buy a new one. Ideally, one should ensure that there is a mezuza on their front door overnight.

Reciting Berachos With Children

Question: Can I pronounce Hashem’s name properly when teaching children?

Answer: The Gemara (Nedarim 7b) warns us about the consequences of saying Hashem’s name in vain. The Shulchan Aruch (OC 215:4) writes that one who says an unnecessary beracha has said Hashem’s name in vain. The Magen Avraham (215:6) writes that according to Rambam (Berachos 1:15) this is forbidden mideoraisa while Tosafos (Rosh Hashana 33a) and the Rosh (Kiddushin 1:49) write that it is forbidden miderabanan.

The Gemara (Berachos 53b) teaches that when children are practicing reciting berachos, one should not say amen in response. The Kesef Mishna (Berachos 1:15) writes that it is clear from the Gemara that adults teaching children can say the berachos for them to repeat, complete with Hashem’s name. In such a case, one should not say amen when the child says the beracha (See Mishna Berura 215:14). The Shulchan Aruch (OC 215:3) writes that one should say amen, however, if they are saying a regular beracha, e.g. before eating. The Mishna Berura (215:16) points out, however, that this only applies to a child over the age of chinuch (See Mishna Berura 128:123).

R’ Yaakov Emden (She’elas Yaavetz 1:81) writes that his father, the Chacham Zvi, admonished a teacher who avoided using Hashem’s name when teaching children chumash. R’ Moshe Feinstein (Igros Moshe OC 2:56) explains that this only applies when the children are reading the complete passuk in one go. R’ Moshe adds that one may even use Hashem’s name when teaching adults how to properly recite berachos.

In conclusion, one should recite berachos including Hashem’s name with children to teach them how to pronounce the words correctly. One should only say amen to a child’s berachos when they reach the age of chinuch and have a basic understanding of berachos (about five or six years old).