Dose of Halacha

Question: May I tour an ancient shul if I don’t intend to daven there? Answer: The Gemara (Megilla 28a), citing the Tosefta (Megilla 2:18), prohibits using a shul inappropriately. This includes eating, drinking, or walking through it without purpose. Accordingly, Rambam (Tefilla 11:6) and the Shulchan Aruch (OC 151:1) rule that one should not enter or stroll through a shul unless there is a specific reason to do so. The Kesef Mishna (Tefilla 11:6) explains that entering a shul simply to relax or de-stress is not permitted; one should enter only to daven or to read from the Torah. The Talmud Yerushalmi (Shekalim 5:4) recounts that R’ Chama bar Chanina and R’ Hoshiya once walked through a shul in Lod. R’ Yitzchak Falaji (Yafeh Lelev OC 151:2) explains that talmidei chachamim may do so, as their walks are considered a form of simchas mitzva , helping to prepare the mind for Torah learning and reflection (see Shaar Hatziyon 151:9). R’ Aharon Epstein (Kapei Aharon 16) notes...

Question: I know that we do not normally daven maariv on the first night of Shavuos until nacht . Can we make an earlier minyan ? Answer: The Shelah (Shavuos 1) states that one must not recite kiddush or begin the Yom Tov meal on the first night of Shavuos until it is nacht (nightfall). As the Torah writes that one must count seven complete weeks of the omer , bringing Yom Tov early would diminish this. The Magen Avraham (494:1) and Pri Chadash (OC 494:1) also write that one must wait until nacht on the first night of Shavuos to recite kiddush . However, the Yosef Ometz (850) notes that he never witnessed anyone in Germany wait until nacht to recite kiddush . He argues that waiting until nacht reduces the time available for learning on Shavuos night. Similarly, the Korban Nesanel (Pesachim 10:2) states that it is not necessary to wait until nacht to recite kiddush and begin the meal. The Mishna Berura (261:19; Biur Halacha 261:2) discusses a machlokes about whether the mitzva...

Question: Is it permissible to recite sheva berachos if the chassan is coeliac and therefore unable to wash for bread? Answer: The Gemara (Pesachim 102b) teaches that one may not fulfil two mitzvos using the same cup of wine. Tosafos explains that this is why we use two separate cups at a sheva berachos meal, one for bentching and one for the sheva berachos themselves. R’ Ovadia Yosef (Yabia Omer EH 3:11:6) infers from this that sheva berachos may only be recited when those present have eaten bread. In a later teshuva (Yabia Omer EH 6:9), R’ Ovadia quotes R’ Shlomo Kluger (Haelef Lecha Shlomo OC 93), who rules that if the chassan does not eat bread, the meal cannot be considered a seudah held in his honour, and sheva berachos may therefore not be recited. R’ Ovadia adds that the kalla must also eat bread in order for the sheva berachos to be valid (see Tzitz Eliezer 13:99:4). R’ Sraya Deblitzky (Sova Semachos 1:19) maintains that bedieved , even if the chassan eats ...

Question: When is the best time to count the omer if I am not davening maariv with a minyan at nacht ? Answer: The Beis Yosef (OC 489:1) highlights a machlokes regarding whether one may count the omer during bein hashemashos (the time between shekia , sunset, and nacht , nightfall). The Rosh, (Pesachim 10:40), Tur (OC 489:1) and Tosafos (Menachos 66a) argue that since counting the omer is miderabanan nowadays, it is permissible to count from shekia . On the other hand, Rambam (Temidin Umusafin 7:22) and the Ran (Pesachim 28a) assert that one should wait until nacht . Following this reasoning, the Mishna Berura (489:14) states that, ideally, one should wait until nacht to count (see Aruch Hashulchan OC 489:7). Other poskim , including the Bach (OC 489:1), Shulchan Aruch Harav (OC 489:12) and R’ Ovadia Yosef (Yechave Daas 1:23) write that it is acceptable to count after shekia . The Shulchan Aruch (OC 489:1) advises that the omer should be counted after maariv . The Mishna Beru...

Question: May we recite kiddush in our kitchen if we plan to eat in the dining room? Answer: The Gemara (Pesachim 101a) teaches that Shmuel maintains kiddush must be recited in the same location where one will eat the seuda . Rav Anan bar Tachlifa observed Shmuel reciting kiddush on the upper floor of his home. He then descended to the lower floor and repeated kiddush before beginning his meal. However, the Shulchan Aruch (OC 273:1) rules that if kiddush is recited in one corner of the house and the meal is eaten in another part of the same house, there is no need to repeat kiddush . The Rema extends this ruling even to a sukka (see Magen Avraham 273:2). As an illustrative case, the Mishna Berura (273:5) explains that if one recites kiddush inside due to rain, and the rain subsequently stops, one may go out to the sukka to eat, without needing to repeat kiddush . Nonetheless, the Mishna Berura (273:5; Biur Halacha 273:1) note that several authorities, including the Ely...

Question: Can one daven maariv after the Purim seuda if they have drunk alcohol? Answer: The Shulchan Aruch (OC 99:1) states that a person who drinks a revi’is of wine should wait a short time before davening . If someone has consumed more than this, they are still yotze , provided they can speak coherently, as one would in the presence of a king. However, if they are unable to speak clearly, they have not been yotze and must daven again once they are sober. The Rema adds that this applies to both the amida and shema . However, one may still recite other berachos in this state. The Shulchan Aruch (OC 185:4) further clarifies that one may bentch even if their speech is slightly slurred (see Magen Avraham 185:3). Likewise, the Mishna Berura (99:8) explains that even if someone has drunk alcohol, they must still recite the shema . However, if they sober up before the latest time for reciting the shema , they should repeat it. The Rema (OC 99:3) observes that slight drunkenne...

Question: May a chazzan take three steps back after completing his silent amida if someone is davening behind him? Answer: The Gemara (Berachos 27a) teaches that one must not walk in front of someone davening the amida . Rambam (Tefilla 5:6) codifies this halacha , stating that it is forbidden to pass within four amos in front of them. The Shulchan Aruch (OC 102:4) clarifies that this prohibition applies only to walking in front, whereas walking alongside is permitted. However, the Mishna Berura (102:17) cites the Zohar, which is stringent even regarding walking beside someone who is davening . The Magen Avraham (102:6) explains that walking in front of another person disrupts their kavana during davening . The Ginas Veradim (OC 1:39) and Chayei Adam ( 1:26:3 ) add that the area where one davens is imbued with the shechina , making it improper to create a separation between the one davening and the shechina’s presence (see Mishna Berura 102:15). R’ Shlomo Zalman A...