Mezuza on a Caravan

Question: We own a caravan that we use a couple of times a year, while the rest of the time it remains parked in our driveway. Are we required to affix a mezuza to it?

Answer: Rambam (Mezuza 6:9) and the Shulchan Aruch (YD 286:11) rule that a dwelling on a ship is exempt from a mezuza because it is not intended for permanent residence.

R’ Shraga Feivish Schneebalg (Shraga Hameir 3:19) clarifies that caravans, which are generally not designed for long-term living, do not require a mezuza, even if someone resides in them year-round.

R’ Mordechai Yaakov Breish (Chelkas Yaakov YD 147:45; 163) and R’ Moshe Stern (Baer Moshe 2:88) note that if a caravan is used as a permanent home, there is indeed an obligation to affix a mezuza with a beracha. However, if the caravan is primarily bought or rented for travel purposes, a mezuza should be affixed without a beracha.

R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 2:82) discusses a scenario in which a caravan serves as a person’s primary home, due to financial constraints. In such cases, he asserts that a mezuza must be affixed with a beracha, though he expresses some doubt about reciting the beracha. If the caravan is continuously on the move, there is no requirement to affix a mezuza.

R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:542) adds that if one lives in a caravan for at least a month while it is stationary, a mezuza should be affixed without a beracha. If the caravan is never stationary for that long, there is no obligation to affix one (see Rivevos Ephraim 3:505).

In conclusion, if the caravan is used solely for holiday travel, there is no need to affix a mezuza. However, if it is used as a residence and remains stationary for at least a month, a mezuza should be affixed, albeit without a beracha.

Wearing Different Tefillin

Question: Occasionally, we forget to bring our tefillin to school and end up borrowing a friend’s. Some of us use Ashkenazi tefillin, others use Sefardi, and some use Chabad tefillin. Does it make a difference?

Answer: The writing of a Sefer Torah follows three primary traditions: Ksav Ashkenazi, with sharp, distinct forms and prominent crowns; Ksav Sefardi, with rounded, flowing letters; and Ksav Ari, which blends rounded and sharp elements. While each shul generally has a sefer Torah written according to its mesora, R’ Ovadia Yosef (Yabia Omer YD 2:20; Yechave Daas 2:3) cites various Ashkenazi and Sefardi poskim who agree that one can read from any sefer torah regardless of one’s tradition.

A further machlokes among the rishonim concerns the spacing at the start of the fourth paragraph in the tefillin. Rambam (Tefillin 8:2) holds that there should be a large space, with the paragraph beginning in the middle of the column (pesucha, or ‘open’), while the Rosh (Sefer Torah 13) maintains that it should start at the beginning of the line like the other paragraphs (stuma, or ‘closed’). The Shulchan Aruch (OC 32:36) follows Rambam, ruling that if the fourth portion is not closed, the tefillin are passul.

Ashkenazim generally follow the Taz (OC 32:26), who proposes a compromise: leaving a short space (less than nine letters) both at the end of the third paragraph and at the beginning of the fourth (see Mishna Berura 32:164; Aruch Hashulchan OC 32:63). However, R’ Ovadia Yosef (Yechave Daas 4:3; Yabia Omer OC 9:108:24) underscores that for Sefardim, adhering to the Shulchan Aruch, such spacing invalidates the tefillin. Consequently, tefillin prepared in accordance with the Taz would be considered passul according to the Shulchan Aruch.

R’ Ben Zion Abba Shaul (Ohr Letzion 2:3:7) writes that if a Sefardi can only find Ashkenazi tefillin, he should wear them without saying the beracha. However, Sefardim may wear Chabad tefillin, as Chabad follows the Rambam’s opinion (see Shulchan Aruch Harav OC 32:52).

In contrast, an Ashkenazi may wear Sefardi tefillin and say a beracha (see Igros Moshe OC 5:2).

In conclusion, an Ashkenazi may wear Sefardi or Chabad tefillin without issue. Sefardim should only wear Sefardi (or Chabad) tefillin.

Food for Zimmun

Question: We regularly have lunch together at work, where two of my colleagues eat bread while I usually bring a salad. Can we still make a zimmun?

Answer: The Gemara (Berachos 48a) teaches that, for a group of ten to recite the special zimmun of “nevareich Elokeinu,” a majority, must have eaten bread. Rambam (Berachos 5:8) and the Shulchan Aruch (OC 197:2) rule that when seven of ten participants eat bread, the remaining three may join even if they have only eaten other foods, forming a valid zimmun.

A machlokes exists, however, regarding a zimmun of three: The Rif (Berachos 35b), Rambam, and Rashba (Berachos 48a) hold that all three participants should eat bread, while the Ri (Tosafos Berachos 48a), Rabbenu Yonah (35b), and Rosh (Berachos 7:21) allow one participant to join even if he ate other foods. Tosafos goes further, permitting a third who has only had a drink to participate, though the Kol Bo (25) requires a minimum of a kezayis of food (see Beis Yosef OC 197:2).

The Shulchan Aruch (OC 197:3) advises avoiding this machlokes by ensuring that those eating other foods should not join two who have eaten bread. Still, the Magen Avraham (197:9) cites the Knesses Hagedola, who rules that it is sufficient if one person has only had a drink. The Mishna Berura (197:22) supports this, and R’ Ovadia Yosef (Yechave Daas 4:13) clarifies that this leniency aligns with the Shulchan Aruch. In earlier times, the leader would recite the entire bentching aloud while others listened. Today, with individual recitations, a zimmun may be led even if not all participants ate bread, especially given that Hashem’s name is not invoked during the zimmun.

The Kitzur Shulchan Aruch (45:10), Mishna Berura (197:20), and Ben Ish Chai (Korach 1:5) elaborate that ideally, one who has not eaten bread should consume a kezayis of mezonos to join a zimmun. If that is not possible, any kezayis of food or drink, aside from water, suffices.

In conclusion, one who has only eaten a salad may join as the third member of a zimmun.