From the Rav’s Desk: 1) May one hang laundry on Rosh Chodesh? 2) Accidentally removed Tallis before Musaf; 3) Accidentally started saying Kaddish before Hallel

1. Question: [Thursday, 30^th Sivan 5781]

I have a basket of laundry that I forgot to hang before Rosh Chodesh, may I hang it to dry on Rosh Chodesh?

Answer:

Women and girls should not hang laundry on Rosh Chodesh unless you have a specific custom in your family to permit doing so, and rather it is to be done by a male member of the home such as a husband or son. Nonetheless, those clothing that you plan on wearing on Rosh Chodesh may be hung to dry even by a woman. [If there are no men available to hang the clothing to dry then if not drying them can lead to the clothing getting damaged, such as due to growing mildew, then she may dry them herself, preferably by using a dryer, and if not available then even by hanging on a laundry line.]

Explanation: Although there is a debate amongst Poskim as to the exact list of actions that women abstain from on Rosh Chodesh [and some explicitly permit ironing and even laundry on the basis that doing so is not considered a Melacha even on Chol Hamoed and certainly the abstaining from work on Rosh Chodesh should not be more severe than Chol Hamoed, and hence according to them certainly hanging clothing to dry is permitted], nonetheless, practically the custom is for women to avoid all clothing related work on Rosh Chodesh which would include hanging clothing to dry, unless one has a specific family custom to permit doing so. Nonetheless, the Poskim rule that those clothing which are needed to be worn on Rosh Chodesh itself may be cleaned and ironed, and certainly may be hung to dry. Likewise, if not drying the clothing will cause them to become damaged, then seemingly there is no room to be stringent against doing so, and there is no precedent to say that women accepted the custom against drying clothing even in such a case especially being that in such a case it would be permitted even on Chol Hamoed. This is aside for the fact that some Poskim rule that one may even initially dry clothing in a dryer on Rosh Chodesh.

Sources: Or Letziyon 3:1-1 prohibits hanging to dry being that it is part of the general action of laundry of which women are accustomed to abstain from on Rosh Chodesh [even if technically permitted on Chol Hamoed] but allows placing in dryer and says that the husband may hang it to dry for his wife; See the following sources who would seemingly rule that drying clothing is permitted: Aveni Yashpei 5:74; Chazon Ovadia Chanukah p. 250; Sefer Rosh Chodesh p. 261 in name of Rav SZ”A; See Ashel Avraham Butchach Tinyana 417 that whatever Melachos that are permitted on Chol Hamoed are likewise permitted on Rosh Chodesh, and on Chol Hamoed some Poskim rule that it is permitted to dry clothing. However, it is unclear if he permits it without limit, or only for clothing needed to be worn on Rosh Chodesh See regarding drying clothing on Chol Hameod: Piskeiy Teshuvos 534:6 footnote 34; SSH”K 66:69; Admur 252:13; Chol Hamoed Kehilchaso 5:34;. See regarding doing work to clothing to use that day: Ashel Avraham Butchach Tinyana 417; See regarding the general custom of women to avoid work on Rosh Chodesh: Michaber and Rama 417:1; Biur Halacha 417 “Vahanashim Nohagos; Elya Raba 417:5; Olas Shabbos 417; Kaf Hachaim 417:32; Tashbatz 3:244 brought in Shaareiy Teshuvah 417; Sheivet Halevy 6:50

2. Question: [Thursday, 30^th Sivan 5781]

I accidentally and absentmindedly removed my Tallis after finishing removing my Rabbeinu Tam before Musaf. I only remembered that I need to be wearing my Tallis for Musaf after I already folded it and put it away? My question is whether I should re-wear it for Musaf with a blessing or without a blessing?

Answer:

Re-wear it without a blessing. Since you remained wearing a Tallis Katan in the interim, therefore it is not considered Hesech hadas which requires you to repeat the blessing upon re-wearing the Tallis Gadol, so long as you re-wear it within 2-3 hours.

Explanation: Although in general we rule that one who removed his Tallis without intent to re-wear it, and then changed his mind to put it back on, must repeat the blessing, there is a dispute amongst the Poskim as to whether this applies even if one remained wearing his Tallis Katan in the interim. Now, regarding the opinion of Admur, while in his Shulchan Aruch he rules that one is to repeat the blessing, in his Siddur he retracted from this ruling and rather ruled that the blessing is not to be recited in such a case, if he comes to re-wear it right away, which is within three hours.

Sources: Siddur Admur; Ketzos Hashulchan 7:6 based on the Siddur; Taz 8:13 in his understanding of the Rama 8:14 and Rav Chaim Or Zarua, brought in Iggur 23; See Piskei Dinim 8; See Piskeiy Teshuvos 8:27 based on Nishmas Adam 12:1 [did not find his source there] who writes that one is to never repeat the blessing in our case even if many hours have passed; Ruling of Admur in Shulchan Aruch and other Poskim: In 8:23 Admur rules that if when he removed the Tallis he had in mind to not re-wear it until the passing of several hours [or to not wear it again at all that day], then a blessing must be repeated even if he changes his mind and decides to re-wear it immediately after taking it off. This applies even if he was wearing another Tallis in the interim. This applies even if he did not leave his house at all in the interim, and is re-wearing the Tallis in the same room that it was removed. [Admur ibid; M”A 8:19 in name of Bach] The reason for this is because once one has in mind to not re-wear the Tallis, he has performed Hesech Hadas, and the fact that he remains wearing another Tallis is irrelevant. To note that Rav Bistritzky in his glosses on the Kitzur SH”A does not mention the above inference from the Siddur and rather closes like the ruling in the SH”UA that a blessing is to be said even if one was wearing a Tallis Katan in the interim, if one intended on placing it back on much time later. Vetzaruch Iyun on why he omitted this basic difference!

3. Question: [Thursday, 30^th Sivan 5781]

Today, after Chazaras Hashatz, the Chazan accidentally began reciting Kaddish instead of Hallel. Should we let him finish the Kaddish and then say Hallel, or should he stop in the middle and go directly to Hallel?

Answer:

So long as he is not yet reached the third stanza of the Kaddish by the words directly prior to Amen Yehei Shmei Raba, then he is to stop in middle and immediately begin Hallel. In most cases, the congregation reminds the Chazan way before he has a chance to recite anywhere past a few words in the first stanza of the Kaddish, and hence certainly he is to stop and begin Halle.

Explanation: Seemingly, so long as the person saying the Kaddish has not reached the words which are obligatory for the congregation to answer to [as opposed to mere custom], which are the words of Amen Yehei Shmei Raba, then he may stop in middle, and so ruled some of the Gedolei Haposkim.

Sources: See Shaareiy Efraim 7:33; Igros Moshe O.C. 4:70-13