From the Rav’s Desk – Q&A on mezuzos and more

May one attach the Mezuzah to a protruding piece of material that extends from ones doorpost if there is no room to place the mezuzah on the doorpost being that the door takes up the entire doorpost space?[1]

This may only be done if the protruding piece which is attached to the doorpost extends from the bottom of the door up until the top. It does not help to attach a slab of wood or metal in middle of the doorpost for the sake of putting the mezuzah on it and if one does so it is invalid. Initially, it is best to build an entire protruding doorpost [i.e. both sides and on top] adjacent to current one for the sake of putting a mezuzah there.

[1] See Michaber Y.D. 289:2; Yad Haketana Mezuzah 3:11 and his Biur of Minchas Ani 19; Daas Kedoshiom 287:3; Chovas Hadar 9:7 footnote 22; 8:3 -1 footnote 1; Shaareiy Hamezuzah 12:2 footnote 8; Hatorah Vehamitzvah 137

 Until where on the hand should one wash after using the bathroom?^[1]

The entire hand is to be washed until the wrist. At the very least, it is to be washed until the knuckles. [The evil spirit is definitely not removed if one merely washes the tips of the fingers.]

^[1] Ketzos Hashulchan 2:11 in name of Derech Chaim and Peri Megadim; M”B 4:38; Kaf Hachaim 4:64

Should one use a towel to wash upon awakening as is done when washing before bread?[1]

The current widespread custom amongst Chabad Chassidim is to wash the morning washing using a towel, just like is done when washing for bread.[2] Nevertheless, the towel is only used when washing the second time after the bathroom and not while washing the first time near the bed to remove the impurity.[3] If one will not be washing a second time then the towel is to be used when washing near the bed. There are Chassidim that do not follow the above custom of using a towel for the morning washing and only do so when washing for bread.

[1] Background of the custom of using a towel:

The first recorded source of washing using a towel dates back to the Rebbe Rashab. The Rebbe Rayatz stated in a Sicha that the form of washing for bread of the Rebbe Rashab differed from that of others, in the fact that he used a towel. [Likkutei Dibburim 1 p. 142; 4 p. 1346-1350] This however only related to washing for bread using a towel, while using a towel for the morning washing is not recorded to have been followed by the Rebbe Rashab or others at that time. Furthermore even washing for bread with a towel was a custom not practiced by all Chassidim and the Rebbe Rashab actually sanctioned some who took upon themselves this custom if they were not on the proper level. [Likkutei Dibburim ibid; Sefer Hasichos 1940 p. 82-83; 1944 p. 117; See Ishkavta Dirrebe p. 63] Nevertheless this custom regarding washing for bread with a towel eventually became widespread amongst all Chassidim, irrelevant of their spiritual level, and is hence to be followed by all. [Sefer Haminhagim p. 43 English; Sichas 14^th Kisleiv 1954 (Toras Menachem 10 p. 197); Hisvadyos 1983 Vol. 1 p. 584; Sefer Hasichos 1936 p. 98] Nevertheless there is no recorded source for doing so also when washing in the morning. Practically many Chabad Chassidim began to follow this custom also during the morning washing. Rav Yosef Simcha Ginzberg writes that they were accustomed to do so in Yeshiva Tomchei Temimim of Kfar Chabad. However regarding washing with a towel for the first washing near the bed Rav Levi Yitzchak Raskin writes “I have not seen this done although possibly some are particular to do so”. [Haaros of Rav Raskin on Siddur p. 6]

[2] So is the custom and so ruled Harav Mordechai Ashkenazi of Kfar Chabad; This is done in order to properly adhere by the law mentioned in Halacha 7J.

[3] So is the custom. Seemingly the reason for this is because the law mentioned in 7J that one must avoid touching the impure water of another hand only applies for the washing done with the blessing of Al Netilas Yadayim, which is the second washing. However when washing near the bed without the blessing, simply to remove the impurity, it is not necessary to abide by this restriction. Hence a towel is not needed, as the removal of impurity is not dependent on those regulations. [As explained in the previous Q&A and in Halacha 2 where the reason behind the washing was explained. The following is the explanation: The morning washing accomplishes two matters: 1. Removes impurity so that one is able to touch the orifices etc. for which no blessing is said. 2. Prepares for prayer like a Kohen for which the Sages instituted a blessing to be said. Being that we do not say a blessing on the first washing, as explained above, and one goes to the bathroom in-between, therefore the first washing only accomplishes the first matter of removal of impurity. Now, we do not find anywhere that to remove the impurity one must abide by all the laws mentioned regarding washing with a blessing. The only matter mentioned with regards to removing impurity is washing three times inconsecutively. Hence no towel is needed by the first washing.]

How a sick person keeps Shiva-Keeping Shiva after being healed:[1] If one is sick, and is unable to keep Shiva properly, some Poskim[2] rule that he is to keep Shiva after he is healed. Other Poskim[3], however, rule he is to keep whatever customs of Shiva he is able, and is not required to make up the Shiva after he is healed. Others[4] rule that even if he was not in his right mind, and did not keep any aspect of Shiva, he is nevertheless not required to keep Shiva after he is healed, even within Shloshim. [Practically, one may be lenient like the second opinion, that if some aspects of Aveilus were kept he is not required to make up the Shiva.[5] If, however, he did not keep any aspect of Aveilus, such as he was unconscious, or was not told of the death, then he is to keep Shiva upon being healed and discovering the death, if it is still within thirty days of the burial.[6]]

[1] See Pnei Baruch 25:3 footnote 6-7 and Nitei Gavriel 113:18 footnote 35

[2] Nachalas Shiva 17 in name of Teshuvas Rav Shimon Shapiro of Prague, brought in Pischeiy Tesuvah 396:3; Kneses Hagedola 243; Chasam Sofer 342, brought in Pischeiy Teshuvah ibid; Beis Lechem Yehuda 396:2; Tuv Taam Vadas Gimel 221; Shoel Umeishiv 1:75

[3] Elya Raba 132:2; Shvus Yaakov 1:88 that so rule all the Morei Hora’as, and so is the widespread custom regarding a Yoledes; Ikarei Hadat Y.D. 36:25; Aruch Hashulchan 396:3; Daas Kedoshim 396:3; Kitzur SHU”A 217:3; M”B 548:52; Gesher Hachaim 21:15-4

[4] Yeshuos Yaakov 548:7; Rav Poalim 3:28

[5] Even Yaakov 39; Pnei Baruch ibid footnote 7; Nitei Gavriel 113:18

[6] See Nitei Gavriel ibid footnote 35 that he received to be lenient even if one did not keep any aspect of Aveilus, however one must say that according to all, this only applies if the sick person was told of the passing, and comprehended what he was told. If, however, he was not aware at all, then this is no different than any other Shemua Kerova, Upashut.