Dose of Halacha

Question: I have just moved into a new home and need to kasher the kitchen. What is the halacha regarding the formica countertops? Is it the same for plastic utensils? Answer: There is a machlokes among the rishonim as to how to treat materials that aren’t mentioned in the Torah. Thus, for example, while most rishonim including the Shulchan Aruch (OC 451:26) hold that as glass is non-absorbent, it does not need to be kashered , the Rema follows the Mordechai (Pesachim 374) who writes that glasses can’t be kashered for Pesach because they are made from sand and therefore similar to earthenware. R’ Yechiel Yaakov Weinberg (Seridei Aish 1:46) writes that the acharonim are lenient regarding plastic and such utensils may be kashered through hagalah (placing in boiling water). R’ Eliezer Waldenberg (Tzitz Eliezer 4:6:3) compares plastic utensils to stone ones and permits kashering through hagalah. R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 1:86; 3:67) writes that while on...

While the mitzva to light the Menora only applies at home, the Shulchan Aruch (OC 671:7) writes that the minhag is to also light in shul. The Rivash (Shut Harivash 111) writes that although one doesn’t fulfil the mitzva by lighting in shul, one should still recite the berachos when lighting, comparing it to the minhag of reciting hallel on Rosh Chodesh (see Shut Chacham Tzvi 88; Yabia Omer 7 OC 57:4). He explains that this minhag developed when it became forbidden to light the Menora outdoors. Lighting in shul ensured that the miracles of Chanuka were publicly commemorated ( pirsumei nisa ) . While the Rema (OC 671:7) follows the Rivash that one can’t fulfil one’s obligation to light through the shul’s menora, the Kolbo (44) writes that one reason for this minhag is on behalf of those who don’t light at home . The Beis Yosef (OC 671:7) writes similarly that visitors can fulfil their obligation through the shul’s Menora. The Shibolei Haleket (185) writes that as visito...

Question: I live within an eruv . Can I carry my tallis home after Shul even though I won’t be using it before next Shabbos? Answer: The Mishna (Shabbos 113a) teaches that one mustn’t prepare one’s bed on Shabbos for after Shabbos as it is a prohibition of hachana, preparing. Thus, the Shulchan Aruch (OC 323:6) allows one to wash dishes that they will use again on Shabbos, but not for use after Shabbos. Accordingly, one would not be able to take one’s tallis home on Shabbos because he wants to take it to a different shul the following day. The Mishna Berura (290:4) writes that one shouldn’t say that they’re sleeping on Shabbos in order that they will be able to work after Shabbos. This applies to all forms of hachana if it is clear that one is doing so in order to prepare for after Shabbos. R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 28:77) writes that this even applies to mitzvos . Thus, one may not prepare for havdala while it is still Shabbos. R’ Shlomo Zalman ...

Question: What are the halachic guidelines for reminding others to recite yaaleh veyavo on Rosh Chodesh? Is it permissible to say ‘ yaaleh veyavo’ loudly during shemoneh esrei ? Answer: The Gemara (Berachos 9b) teaches that one must not interrupt between the beracha of geula (redemption) and the amida during shacharis and maariv . The Shulchan Aruch (OC 236:2) states that before the amida , the chazan announces ‘Rosh Chodesh’ to remind the congregation to recite yaaleh veyavo . Since this is essential for tefilla , it is not considered an unnecessary hefsek (see Shut Harashba 1:293). However, the Mishna Berura (Shaar Hatziyun 236:4) clarifies that this practice applies only to maariv . During shacharis , even the slightest interruption before the amida is prohibited (see Taz OC 114:2). The Kaf Hachaim (OC 236:16) writes that the chazan may say the words ‘ yaaleh veyavo’ aloud while saying his own amida , even beginning his amida early if necessary. However, R’ Shlomo...

Question:  I want to buy gifts for our non-Jewish clients. Can I buy them non-Kosher food and wine? Answer: The Shulchan Aruch (YD 117:1) writes that one must not do business with any food which is forbidden to eat mideoraisa . The Rema writes that one must not, therefore, buy such food for one’s non-Jewish workers as one stands to benefit from giving such gifts (See Kaf Hachaim YD 117:28). The Taz (YD 117:2), however, allows buying such food for workers, arguing that such gifts do not constitute business (See Shach YD 117:3). The Shulchan Aruch (YD 87:1) writes that meat and milk that were cooked together are assur behanaah , forbidden to benefit from. Therefore, if one received such a food product, one may not even pass it on to a non-Jew. The Rema writes that this does not apply to foods that are assur miderabanan. Thus, one may buy food that is bishul akum , etc. Nonetheless, the Kaf Hachaim (YD 117:52) writes that even those poskim who are stringent would allow buyin...

Question:  Do I need to line my slow-cooker with foil in order to use it on Shabbos? Answer: The Gemara (Shabbos 36b) writes that to prevent one from accidentally lighting a fire on Shabbos ( mavir ) there is a restriction against leaving uncooked food cooking on Shabbos ( shehiya ). The Mishna (Shabbos 3:1) teaches that one may place a pot in an oven after one has removed the coals ( garuf ) or cover the coals with ashes ( katum ). The Chazon Ish (OC 37:11) writes that placing a metal sheet, or blech, over one’s stove hardly affects the cooking and so doesn’t help on Shabbos. Nonetheless, the Kaf Hachaim (OC 253:11) , R’ Moshe Feinstein (Igros Moshe OC 1:93) , R’ Eliezer Waldenberg (Tzitz Eliezer 7:15) and R’ Shmuel Wosner (Shevet Halevi 1:91) write that placing a metal sheet or blech over one’s stove would be considered garuf vekatum, allowing one to leave food on the flame even if it wasn’t yet fully cooked when Shabbos begins (See Biur Halacha 253:1). A second issue with ...

Question: We have an apple tree in our garden that produces apples each year. Its roots are now causing damage to our house. Can we cut it down? Answer:   The Torah (Devarim 20:19) writes that when fighting against a city, one must be careful not to destroy any fruit trees. Rambam (Melachim 6:8) writes that if the tree is causing any type of damage, one may destroy it. While the Kaf Hachaim (YD 116:85) writes that one shouldn’t destroy a fruit tree to build an extension, most poskim allow one to (See Rosh, Bava Kama 91b; Aruch Hashulchan YD 116:13, Yabia Omer YD 5:12:3). R’ Ovadia Yosef (Yabia Omer YD 5:12:5) writes that even when it is permitted to destroy the tree, it is best to sell the tree to a non-Jew first, and let them destroy it. R’ Shmuel Wosner (Shevet Halevi 5:95) writes similarly, though adds that one should also sell him the land on which the tree grows (See Teshuvos Vehanhagos 2:729). While the Gemara (Pesachim 50b) writes that one who destroys fruit t...