From the Rav’s Desk – Q&A on Birthdays & More

Source in the Torah for celebrating a birthday:

The Torah makes mention of a birthday celebration in reference to Pharaoh when he celebrated his birthday and requested his imprisoned head baker and vintner to appear before him, as predicted in Pharaoh’s dream. The Midrash[1] comments on this that majority of people are accustomed to celebrate their day of birth and make a party or celebratory meal in its honor. This is further stated in the Poskim that a birthday is cordially celebrated by some through making a festive meal, and so was the custom of the Ben Ish Chaiy.[2]

[1] Sechel Tov Vayeishev 20

[2] Ginzei Yosef 4; Ben Ish Chaiy Rei 17

Yes. If the birthday falls on a weekday in which the Torah is read, then in addition to receiving an Aliyah on Shabbos one is also to receive an Aliyah on the day of the birthday itself.^[1] 

[1] So is written in Hisvadyus 1988 vol. 3 p. 152 [146] letter 1 that one is to receive an Aliyah on both the day of the Birthday and the preceding Shabbos; However see Igros Kodesh 11/355 that one is to receive the Aliyah on the birthday itself, and if the Birthday is not on a day of Torah reading, then one is to receive it on the preceding Shabbos. This letter is also recorded in Sefer Haminhagim p. 186 [English], and implies one is not required to receive an Aliyah on both occasions if the birthday falls on a Torah reading, and that the main time to receive the Aliyah is on the day of the actual birthday. Nonetheless, the final custom remains as recorded above from the Sicha of 1988, which was the Rebbe’s final stance on the issue.

Yes, if it does not smell. [The feces of all animals and birds other than those listed in the Poskim, do not have the status of human feces, and hence one is only required to distance oneself from them if the scent reaches one’s nose as explained above. This includes Cow feces.]

See Admur 76:3; 79:8-9; Ketzos Hashulchan 10:7; Piskeiy Teshuvos 79:6-7

[1] Implication of Admur 519:6; See chapter 1 Halacha 5 that the Biblical and Rabbinical writing prohibition applies if one engraves, and consequently it would be forbidden to erase it; Vetzaruch Iyun from the wording in Admur ibid and Admur 302:5, as explained in Chapter 1 Halacha 3 in footnotes.

May one remove nail polish on Shabbos?^[1]

This matter is relevant to the same dispute in Poskim regarding erasing ink blotches from one’s skin, in which the custom is to be lenient. Nevertheless, some^[2] write one is to be stringent not to remove nail polish on Shabbos even according to the lenient opinion mentioned above. Practically, those who are lenient have upon whom to rely.^[3] [When removing the nail polish, one may use nail polish remover, although she may not soak a cotton ball in the liquid. She may however rub the polish off using a dry cotton ball.^[4]]

[1] SSH”K 14:61

[2] Piskeiy Teshuvos 340:5; SSH”K 14:66 writes initially to remove the nail polish with a  gentile, if a gentile is available; So rules also Shabbos Kehalacha 18:27 [Volume 3 p. 179] that one may only remove the nail polish in times of great need, such as to go to Mikveh.

The reason: This case is more severe than the case of removing ink blotches from the skin, as in this case one intends to eventually redye the skin after removing the makeup, and it is similar to the Biblical prohibition against erasing with intent to write.

[3] Beir Moshe 8:25 rules one may remove makeup on Shabbos prior to Mikveh; See SSH”K ibid; Orchos Shabbos 15 footnote 85; Shabbos Kehalacha footnote 55

The reason: As although one intends to eventually redye the skin after removing the makeup, and it is similar to the Biblical prohibition against erasing with intent to write, nevertheless, we rule that erasing dye from the skin is not relevnt at all to the erasing prohibition, and there is no prohibition of erasing dye which corresponds to the prohibition of dyeing, and hence there is no source in Halacha to prohibit this [ibid]

[4] As dyeing is not relevant to cotton balls as they are designated for this purpose to become dirty and be discarded. It is hence similar to all items which are designated specifically for a dirty use which does not contain the dying prohibition. This follows the ruling written in “The Laws of Dyeing” regarding using a tissue to clean a wound, which is allowed based that it is designated for this purpose. [Admur Kuntrus Achron 302; SSH”K 14:19; Piskeiy Teshuvos 320:11 ] This ruling is unlike the ruling of Rav Farkash in Taharah Kehalacha ibid which prohibits the use of a cotton ball in all cases. Vetzaruch Iyun Gadol on his opinion.