Dose of Halacha

Question: Are we just supposed to wash the tips of our fingers when washing mayim acharonim ? Answer: The Beis Yosef (OC 181:8) quotes Rabbeinu Bachye (Shulchan Shel Arba 1:1) who writes that there are thirteen differences between netilas yadayim for bread and mayim acharonim. One difference is that while one needs to wash all of one’s hands before eating bread, one only needs to wash one’s fingers for mayim acharonim. Nonetheless, he writes that we pasken like the Rashba (Torah Habayis 6:1 69a) who writes that one only needs to wash until the second joint of one’s fingers . The Beis Yosef (OC 181:8) lists another one of Rabbeinu Bachye’s differences. While one needs a revi’is for netilas yadayim , there is no specific shiur for how much water to use for mayim acharonim. The Kaf Hachaim (OC 181:6) writes that one should be particular to only use a few drops of water for Kabbalistic reasons. Likewise, it is commendable to remove the used water (ibid. 8). However, the A...

Question: Should women wash their hands for mayim acharonim ? Answer: The Gemara (Berachos 53b; Eruvin 17b; Chullin 105a) teaches that one must wash one’s hands at the end of the meal in order to remove melach sedomis, a poisonous salt . Thus, Rambam (Berachos 6:2) and the Shulchan Aruch (OC 181:1) write that mayim acharonim, washing one’s hands at the end of the meal, is obligatory. Nonetheless, The Tur (OC 181:10) and Shulchan Aruch (OC 181:10) quote Tosafos (Berachos 53b) who defends the practice of those who do not wash their hands, arguing that we no longer need to be concerned about melach sedomis. The Rema (Darkei Moshe OC 181:1) notes that this is the normative Ashkenazi custom. R’ Yaakov Emden (Mor Uketzia 181) explains that nowadays when people eat with cutlery, one does not need to be so concerned about melach sedomis . Nonetheless, that would not apply to one holding bread with their hands. Nonetheless, the Magen Avraham (181:10) writes that one should still wash ...

Question: A local organisation is asking for volunteers to tie tzitzis for Israeli soldiers. Are boys under bar-mitzva allowed to tie them? Answer: The Gemara (Gittin 45b) teaches that sefer torah, tefillin and mezuzos must only be written by an adult male. Thus, the Shulchan Aruch (OC 39:1) writes that tefillin written by a woman or child are not kosher. The Mishna Berura (39:8) writes that this applies even if an adult was supervising the child and ensuring that he wrote it leshem mitzva . Tosafos (Gittin 45b) quotes Rabbeinu Tam who extends this to binding a lulav and tying tzitzis, too. Nonetheless, Tosafos disagrees, writing that women may tie tzitzis . Therefore, the Shulchan Aruch (OC 14:1) writes that women may tie tzitzis. Nonetheless, the Rema writes that ideally, tzitzis should be tied by men. The Magen Avraham (14:3) writes that this restriction applies equally to boys under the age of bar-mitzva (see Ksav Sofer OC 1). Following this, the Mishna Berura (14...

Question: Can one tie tzitzis at night? Answer: The Gemara (Menachos 40b) teaches that if tzitzis are tied onto a garment before it is fully made with four corners, the garment is not kosher . This follows the rule of ta'aseh velo min ha'asui , meaning the garment must be made specifically for this purpose, rather than just appearing so. The Pri Megadim (Mishbetzos Zahav OC 18:1) writes that if tzitzis are tied onto a garment at night, when one is not obligated to wear tzitzis , they are still kosher , and the concern of ta'aseh velo min ha'asui does not apply. R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 9:8) adds that this implies it is not ideal to do so. Nevertheless, R’ Weiss concludes that one may tie tzitzis at night. R’ Shlomo Kluger (Chochmas Shlomo OC 18:1) explains that tying tzitzis is not the act of fulfilling the mitzva itself; rather, it is a necessary preparation for the mitzva . R’ Moshe Stern (Baer Moshe 8:47) compares tying tzitzis to acti...

Question: When Yom Tov falls on Motzaei Shabbos, can one use the Yom Tov candles for havdala ? Answer: The Gemara (Pesachim 103b) teaches that one should ideally use a n avuka for havdala . The Maggid Mishne (Shabbos 29:26) translates this as a multi-wicked candle. The Ran (Pesachim 21a) explains that the beracha of borei meorei haeish is written in the plural form as Hashem created multiple luminaries. Thus, the Shulchan Aruch (OC 298:2) writes that it is ideal to use an avuka , though one may use a single candle if necessary. The Mishna Berura (Biur Halacha 514:5) writes that one should ideally light a yahrzeit candle before Yom Tov, rather than on Yom Tov itself. Thus, R’ Shlomo Zalman Auerbach (quoted in Shemiras Shabbos Kehilchasa 62:n31) questioned whether one may light a havdala candle on Yom Tov just for havdala. The Shulchan Aruch (OC 514:2) writes that one must not tip a candle in order to drip the wax, nor remove a lit wick from a flame, as doing so is considered ...

Question: Our landlord has extended our flat and has installed an emergency fire exit. As we hope to never use this door, do we need to affix a mezuza ? Answer: The Gemara (Menachos 33a) suggests that R’ Yehuda Hanassi used to enter the beis hamedrash through a door that had no mezuza because it was never used by anybody else (see Tur YD 286:18). Nonetheless, the Gemara (ibid. 34a) concludes that one must affix a mezuza even on a doorway that is rarely used. The Shulchan Aruch (YD 286:17) writes that one must affix a mezuza to each door that is designed for regular use. If some doors are no longer used due to fewer inhabitants, one must not remove the mezuzos . The Rema (YD 286:18) adds that this only applies to a door that is used for both coming and going. A small door that is only used for passing food through would not require a mezuza (see Kitzur Shulchan Aruch 11:1) .   R’ Avraham Dovid Wahrman (Mikdash Me’at 286:48) stresses that this only applies to a doorwa...

Question: We have recently redecorated our dining room and have moved the bookcase so that it blocks one of the doors. As this doorway can no longer be used, can we remove the mezuza ? Answer: The Gemara (Shabbos 146b; Bava Basra 13a) teaches that the space in the immediate vicinity outside an entranceway belongs to that house even if the doorway has been sealed. Only if the doorposts were destroyed, does it lose its status as an entrance (see Shulchan Aruch CM 172:7). Thus, R’ Avraham Dovid Wahrman (Daas Kedoshim 286:25) writes that a doorway that was sealed for the winter does not require a mezuza. Following this, the Aruch Hashulchan (YD 286:38) and R’ Shraga Feivish Schneebalg (Shraga Hameir 2:76; 3:23:3) write that blocking a doorway with heavy furniture does not invalidate the doorway, and it still requires a mezuza. R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:540) argues that there is a difference between heavy, immovable furniture which should render the doorway unu...