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From the Rav’s Desk

5780

Short Halachic responses from Harav Hagaon Yaakov Goldstein Shlita

 

Archive of Shaalos received and answered by Rabbi Goldstein from both his local and global audience From years 5780-

Published by the Shulchnaaruchharav.com Team

Orach Chaim

 

 

Morning Conduct

1. Question: [Tuesday, 17^th Sivan 5780]

Is it considered tznius for a male to daven or even walk around without socks on his feet?

Answer:

Not during Davening: This matter is dependent on the custom of ones society and if they are accustomed to walk around without socks at home upon accepting guests. This is measured by the custom of the Orthodox community of one’s area and not by the gentiles. See here: https://shulchanaruchharav.com/halacha/revealing-ones-feet/

During Davening: This matter is dependent on the custom of one’s society and if they are accustomed to greet dignitaries without socks. Practically, it is not accepted in western societies, and therefore one must wear socks during Davening. See here: https://shulchanaruchharav.com/halacha/wearing-slippers-during-davening/#_ftn4

2. Question: [Sunday, 6^th Tamuz 5780]

Is it true that the Rebbe’s parents washed his hands each time prior to him nursing? Should one try to do the same with their baby?

Answer:

Chassidim record in the name of Rav Levi Yitzchak and Rebbetzin Chanah that the Rebbetzin was accustomed to wash his hands each time prior to nursing the Rebbe. Some even say that this was a directive of the Rebbe Rashab. There are no known written records on the subject from either of the Rebbe’s parents and hence we have to judge based on what Chassidim have testified to have heard from them. In general, the entire concept seems puzzling as we all know that a) the Jewish custom is not to be particular in a child washing his hands for bread until he reaches a certain age. B) even after he reaches that age, Halacha is only particular that one wash his hands for actual bread and not for any other food. In fact one who washes for other foods besides bread is considered arrogant and it is a discouraged act. So this custom seems to make no sense! Likewise, there is no firsthand testimony who claim to have heard from the Rebbe’s parents that this matter was a directive of the Rebbe Rashab.

Seemingly however the answer to this lies within the testimony of Rav Yitzchak Goldshmitd who transmitted what he personally heard from the Rebbetzin Chana that her husband [and not the Rebbe Rashab] instructed her to wash his hands every time he wakes up from sleep in order to nurse, starting from the day of birth. This falls right in line with the ruling of Admur in his Shulchan Aruch Basra 4:2 that whoever is particularly to wash the hands of a baby who awakens from sleep from the day of the circumcision is called holy. Thus, we can conclude that the hands were washed only after waking up from sleep, and not necessarily prior to each time that he ate. In other words, the washing has nothing to do with washing for bread but rather with washing from after sleep which is something that we all do today.

Accordingly, those mothers who are particular to wash their child’s hands before they eat anything in order to follow the custom of the Rebbe’s parents are seemingly following a mistaken custom, not to mention that as a known rule we’re not meant to copy the personal Hanhagos of the Rabbeim, and there’s no greater proof of this than in this case where the Rebbetzin concludes and testifies that this was only done by the Rebbe and not by any of their other sons.

Sources: Admur Basra 4:2; 158:11; Toldos Levi Yitzchak 2:30; Unlike what writes Professer Branover in Beiyn Halev p. 43 for which I have found no source; nor like Rav Yosef Hartman in Keitzad Nichaneich Es Yiladeinu p. 210 who goes as far as to suggest that perhaps even Admur Hazakein intended to say that one should wash even before eating food and nursing. This to me is completely negated and makes no sense neither to say in Admur nor in the tradition of the Rebbe’s parents. To note that he quotes the tradition in name of Rav Rav Shalom Vilenker from the Sefer Toldos Levi Yitzchak p. 153. I have not found this on the page he quoted, and the sefer Toldos Levi Yitzchak specifically writes as we stated above.

3. Question: [Sunday 6th Tamuz 5780]

I there any issue with wearing someone else’s shoes [i.e. second hand shoes]?

Answer:

Only if the person is deceased, and even then, only in certain circumstances. There is no issue with wearing the used shoes of another live person.

4. Question: [Friday 11th Tamuz 5780]

May one buy Challas from a store that does not make sure that its workers wash their hands in the morning?

Answer:

The above worry is only with Jewish workers, and even then, the custom is to be leninet. Nonetheless, certainly if another bakery is available in which the workers are all Frum, or the Mashgiach makes sure that all Jewish workers wash their hands, then it is better to buy from them.

Sources: See here by footnote 17 https://shulchanaruchharav.com/halacha/34-practical-qa-on-restrictions-2/ for the full details of this subject

5. Question: [Friday 18^th Tamuz 5780]

May one sleep in his clothing or should he wear pajamas according to Halacha?

 

Answer:

There is no Halachic obligation for one to wear pajamas at night, and hence he can choose to sleep with his clothing, even though this is not the normal way of the world [seemingly due to reasons of comfort]. nonetheless it is proper for one who slept in his clothing to change clothing upon awakening prior to saying the morning blessings in order so he can say the blessing of Malbish Arumim according to all opinions. [However, there is no problem to Davin in these clothing so long as they are kept clean.] Likewise, it is recorded in Sefarim that one should not sleep with his shoes on, and nor should he sleep with metal attached to him, such as a belt.

Sources: See Yuma 78b regarding shoes that one who sleeps in them tastes death, Chida in Avodas Hakodesh Tziporen Shamir 7:112  regarding metal and Piskeiy Teshuvos 239:14 regarding shoes and metal; Likkutei Maharich that sleeping with shoes it is Kasha for Shichicha; See here regarding malbish arumim https://shulchanaruchharav.com/halacha/must-one-receive-the-pleasure/

Laws of Tzitzis

6. Question: [Wednesday, 12th Iyar 5780]

My young son constantly rips his Tzitzis strings. I would like to know if they become Pasul if a string has torn, or how many strings have to tear for them to become Pasul.

Answer:

This matter is complex and depends on how many strings have torn and/or the area of the tear.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/strings-that-tore/ and https://shulchanaruchharav.com/halacha/a-single-string-tore-is-my-tzitzis-still-kosher/

 

7. Question: [Wednesday, 25^th Sivan 5780]

“Question:

Why do people seem to have talasim that go way farther then amos? Is it based on the Gra that the Talis should go until the knees (Shiurei Torah p. 265)?

 

Seemingly all that is needed is about 19inches on each side?

 

Is this perhaps similar to the Rebbe’s analysis as to why the people have long retuzos for the shel rosh?

 

Sharei Halach Uminhag page 63):

 

https://hebrewbooks.org/pdfpager.aspx?req=15787&st=&pgnum=60

 

Thank you

Answer:

I am not aware of a recorded reason for why the custom of the world is for the straps to be longer than their minimum length or why the custom is to wear large and long Talleisim. Perhaps the reason is simply out of Zeh Keily Veanveihu, or to ensure that a minimum length is kept, or perhaps the Shita of the Gr”a became adapted in Europe as the Halacha. See Maharsham 4:121 and Mishneh Halachos 8:3 who also bring this statement of the Gr”a and discuss its source

 

8. Question: [Tuesday 21^st Menachem Av, 5780]

Bs”d

May one tie tzitzis onto a tallis katan (or gadol) at night?

Thank you.

 

Answer:

One may do so.

Sources: See here https://shulchanaruchharav.com/halacha/tzitzis-at-night/ by footnote 30 for the full details of this matter:

 

Laws of Tefillin

9. Question: [Wednesday, 12th Iyar 5780]

My child knocked down my Tefillin bag. Do I have to fast or give charity?

Answer:

There is no need to fast or give charity as a) The Tefillin was in its bag and b) you did not knock it down.. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/tefillin-fell-on-floor-atonement-of-fasting-and-charity-if-ones-tefillin-fell-on-the-floor/

 

10. Question: [Sunday’s, 16th Iyar 5780]

I noticed that there is space between the Batim of my Tefillin Shel Rosh [between the first and second Bayis of the Shel Rosh]. When I look in my mirror I see space/light in between these Batim. Are they Passul?

 

Answer:

Ideally, not only are they not Passul, but some are even meticulous to do so to make sure that there be an evident space between the compartments. According to all, the four compartments are to be visible to one looking at the Tefillin from the outside. However, all the above is on condition that the squareness of the Shel Rosh has not been altered due to the space between the Batim. If you think that it has lost its squareness then contact a Sofer for it to be checked out and repaired. See our newest Tefillin Sefer Chapter 9 Halacha 3 and 6 for the full details of this matter.

11. Question: [Monday, 24^th Iyar 5780]

I fell on the floor while wearing my Tefillin. Must I fast or redeem it with charity?

 

Answer:

No, so long as the Tefillin itself did not fall onto the floor in the process.

See here for further details of this matter: https://shulchanaruchharav.com/halacha/tefillin-fell-on-floor-atonement-of-fasting-and-charity-if-ones-tefillin-fell-on-the-floor/

12. Question: [Tuesday, 25^th Iyar 5780]

I accidentally wore my Shel Yad of Rabbeinu Tam instead of Rashi and then noticed right away prior to putting on my Shel Rosh. What am I supposed to do? Should I take off the Shel Yad and wrap the Tefillin of Rashi with a blessing? Should I finish wrapping Rabbeinu Tam and then put on Rashi?

 

Answer:

In such a case that you have already fastened your Shel Yad onto your arm I would suggest that you remove your Shel Yad of Rabbeinu Tam and put on your Rashi Tefillin without a blessing, without making any interval in-between.

Sources: See Minchas Elazar 1:25 in his understanding of Divrei Chaim 2:82 based on Kabbalah of Chozeh Melublin; Chaim Sheol 1; Ben Ish Chaiy Vayeira 24; Mikdash Me’at 34:7; Avnei Tzedek 1:2; Peri Hasadeh 4:53; Betzeil Hachachmah 4:81; Kinyan Torah 7:3; Mishnas Yosef 5:15; Tehsuvos Vehanhagos 3:10; Poskim in Miasef Lekol Hamachanos 34:5; The following Poskim rule that one is to always wear the Tefillin of Rabbeinu Tam prior to Rashi: Levush 34:2; 1st approach in Ateres Zekeinim 34; Har Tzevi 1:36; See here for  the full details of this subject: https://shulchanaruchharav.com/halacha/chapter-4-tefillin-of-rabbeinu-tam/ by footnote 130

 

13. Question:

Does halachah discuss whether the area of the arm tefillin on the muscle is measured by a straight arm? Or a bent arm?”

 

Answer:

It is measured when the arm is open, the only question is regarding if it is measured from the inside or outside.

Sources: See our Sefer “The laws & Customs of Tefillin” Chapter 2 Halacha 7

 

14. Question: [Sunday 4^th Tamuz, 5780]

I redeemed a pair of Pasul Tefillin from a gentile. What am I to do with it?

 

Answer:

You must place it in Geniza. There are special boxes of Geniza for Tefillin in the general Geniza drop offs.

The reason: Pasul Tefillin are to be placed in Geniza and not held at home, in order so someone does not come to by mistake wear them, thinking that they are Kosher.

Sources: See Igros Moshe 4:12; Piskeiy Teshuvos 32:36; 154:10-11

 

15. Question: [Sunday 20^th Tamuz, 5780]

I accidentally wore my Rabbeinu Tam tefillin for Davening instead of my Rashi’s and only noticed when I went to take them off and put on my “Rabbeinu Tam”s after Davening. What should I do?

 

Answer:

In such a case simply wear your Rashi Tefillin after Davening and say the paragraphs that you would usually say with your Rabbeinu Tams. You should say a blessing on your Rashis in such a case, although it is bets to try to use the bathroom beforehand.

Sources: See here for  the full details of this subject: https://shulchanaruchharav.com/halacha/chapter-4-tefillin-of-rabbeinu-tam/ by footnote 130

 

16. Question: [Sunday 12^th Menachem Av, 5780]

My Batim are Dakos and have some dents on the bottom of the Bayis Shel Yad and Shel Rosh seemingly due to wear and tear and rubbed off skin. Are they still Kosher?

 

Answer:

Yes. Your Batim remain Kosher so long as their square shape is retained and there are no actual holes.

Sources: See Admur 33:1; Keses Hasofer 24; Maharam Shick 19; Piskeiy Teshuvos 33:1

 

17. Question: [Thursday 23^rd Menachem Av, 5780]

May one who is attached to a catheter wear Tefillin?

 

Answer:

Yes. It is Mutar to Daven, wear Tefillin, learn Torah etc while attached to a catheter, being that the urine is covered. It is best for the urine bag to also be covered.

Sources: See Michaber 76:1, Admur 76:1, Rava Brachos 25b [covered Tzoa is permitted]; Mahariy Shteif 1:60; Chelkas Yaakov 1:168; 2:178; Igros Moshe 1:27; Divrei Yisrael 3:112; Divrei Yatziv 1:54; Halichos Shlomo 20:26; Beir Moshe 4:7; Tzitz Eliezer 5:1; Teshuvos Vehanhagos 3:60; Mishneh Halachos 3:61-68; Piskeiy Teshuvos 78:1

 

Laws of Davening

18. Question: [5^th Iyar 5780]

When skipping ויעבור because there is no מנין should one also skip the words ושם נאמר?  interestingly, (in most) of the Askenaz sidduring has ושם נאמר as part to skip when no minyan (unlike נוסח אריזל)

 

Answer:

I do not have any definitive information on this question. However, from a brief overview of about ten different Siddurim, most placed the omission after Vesham Nemar. According to Sevara, there is reason to say that it should be omitted, as you are not actually saying the Pasuk. However, perhaps we desire to nevertheless hint to the Pasuk, and have it count at least in this hinted method. See Admur 591:5; 488:8 for a similar ruling regarding Karbanos of Musaf.

19. Question: [Sunday 9^th Iyar 5780]

Dear Rabbi Goldstein:

I am currently davening from my window with a minyon that is just beyond a small parking lot with no street or sidewalk intervening.  However, they daven nusach Ashkenaz and don’t say the yud gimmel middos during tachanun.  Being that I am participating in the minyon can I say the yud gimmel middos even if they don’t?  Also, they daven looking straight ahead from the plaza just outside their shul, which is probably because that’s the direction of their Aron Kodesh inside the shul.  However, Yerushaliyim is a bit diagonal and not straight ahead.  How should I face both when davening with them and also when not davening with them, as they are not there for Mincha or Maariv?

kol tuv,

Answer:

1) The Yud Gimel Midos cannot be recited unless a Minyan of ten people are reciting it together. Thus, unfortunately, you cannot say it even though you may be part of the Minyan. See here for the full details of this subject: https://shulchanaruchharav.com/halacha/reciting-the-13-attributes-of-mercy-without-a-minyan-in-the-torah-reading-tune/

2) You should always face towards Jerusalem, whatever direction that is from your current position. However, there is no need to face Jerusalem form a position that will disturb your concentration, and in such a case you may certainly turn slightly to your left or right, and if necessary, even Daven not facing Jerusalem all-together.

20. Question: [Tuesday 11^th Iyar 5780]

Can you answer amen to a mynian in the zoom App? The mynian has 10 mens in the same place

You fullfil kiriat hatora doing this?”

Answer:

No. You cannot answer Amen through zoom as there are often delays between the actual live feed and your Amen which makes it an Amen Yesoma.

Likewise, you cannot fulfill Kerias Hatorah through zoom as it is not the real voice of the Baal Korei.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/answering-amen-through-a-telephone-radio-live-hookup/

21. Question: [Wednesday, 12th Iyar 5780]

Can I exercise (running etc.) before davening shachris?

Answer:

Ideally, due to the prohibition against doing Melacha before Shacharis, one is not to schedule his exercise for the morning prior to Davening. However, if this is the only timespan available within one’s day, or it helps one be alert and awake for Davening, then one may do so, after reciting Birchas Hashachar.

Sources: See Michaber 89:3; Admur 89:4; Rivivos Efraim 5:39; Tefila Kehalacha 6:23; Asei lecha Rav 4:26; Piskeiy Teshuvos 89:15; Divrei Chachamim 1:2 in name of Rav Elyashiv; Hatefila Vehilchoseha p. 42

22. Question: [Wednesday, 12th Iyar 5780]

you write to take down the picture if it is in front of you. Maybe worth noting the applicable halachos that come into play if it’s shabbos or Yom tov”

Answer:

See here: https://shulchanaruchharav.com/halacha/moving-hanging-and-removing-wall-pictures-on-shabbos/

23. Question: [Wednesday, 12th Iyar 5780]

You mention here that the last time to count with a brocha is alos, and that one should be stringent to follow the opinion that alos is 120min before netz etc. in this regard.

While I agree that regarding doing the sefirah one should definitely make sure to do it before then – regarding counting with a brocha, however, wouldn’t it make sense to say that since there is an opinion that a brocha is made even by day (Admur end of 489:3), so it would be a sfeik sfeika during the time between 120min and 72min (safek if it’s day, and even if it is – safek if we can say a brocha), and therefore one could still count with a brocha?

Answer:

1. Admur in the Siddur prohibits saying a blessing even in a case of Sfek Sfeika and you cant compare the Safek of whether each day is a separate Mitzvah, or of Bein Hashmashos, to the safek of Alos Hashachar. See here for the details Admur being stringent in Sfek Sfeika: https://shulchanaruchharav.com/halacha/continuing-to-count-with-a-blessing-if-counted-during-day/
2. Some Rabbanim hold that 120 minutes is Admur’s opinion even Lekula.
3. Question: [Wednesday 19^th Iyar 5780]

I am unsure if I recited Visein Bracha or Visein Tal Umatzar Livracha in Davening today. Am I required to repeat Shemoneh Esrei?

 

Answer:

No, as 30 days have already passed since the second day of Pesach. See here [towards end of article] for the full details of this matter:

https://shulchanaruchharav.com/halacha/accidentally-said-morid-hageshem-or-visein-tal-umatar-livracha-after-the-first-day-of-pesach/

25. Question: [Shabbos 22^nd Iyar 5780]

Rabbi, I have a street Minyan available near my home, although it is very difficult for me to Daven with Kavana out in the open. Am I still obligated to Daven with a Minyan or can I choose to Daven at home?

 

Answer:

This is a general question of Minyan versus Kavana and does not only pertain to street Minyanim, but also to Shul Minyanim. In general, we rule that for the sake of Kavanah, you may Daven at home and skip Minyan, but should try to hear Kaddish and Kedusha etc.

However, I must mention a further point that unfortunately, some street Minyanim are not Kosher Minyanim and therefore one should not participate in them unless he can influence that they take place in a Kosher manner. For example, a street Minyan which defies the protocols of the local Rabbanim and Medical community, is not a Kosher Minyan, and one may not participate in them. Likewise, if there aren’t ten people together with the Chazan on the same side of the street/sidewalk, it is not a Kosher Minyan. Unfortunately, I have witnessed both matters not being adhered to in street Minyanim [i.e. Chazan in building while Minyan across the street from building], and thus we can say that Hashem has been Machshil them with a non-Kosher Minyan due to their lack of care in following the Rabbinical directives of safety. They think they are Davening with a Minyan but are in truth saying Brachos Levatala, and a Kaddish Batala, etc as they don’t have ten people on the same side of the street.

This may be harsh, but Halacha is Halacha and there is no room to bend standards to have a make-believe Minyan and say blessings in vain, especially when they could so easily have a Kosher Minyan by following the safety guidelines and having the Chazan and Minyan be on the same side of the street.

Another point to add even by a Kosher street Minyan is the seeing of women, and peritzus during Davening, and hence I would say that if one can Daven at home with greater Kavana, and/or is troubled by seeing women/Peritzus during his Davening, then it is better that he Daven alone Beyechidus, even if a Kosher Minyan is taking place.

Sources: See Admur 101:3 [may Daven at home for Kavana]; https://shulchanaruchharav.com/halacha/corona-minyanim-the-laws-applicable-to-street-minyanim/

26. Question: [Thursday 27^th Iyar 5780]

A serious question: being that Covid has been shown to be transmitted on shoes, and given the heavy casualties amongst Chabad, will expectorating on the shul floor during Aleinu be circumscribed by Lubavitch dayanim in the future?

 

Answer:

I have no doubt that in COVID-19 era it is forbidden to spit on the floor by Aleinu and the Mara Diasra and Gabaiy of each Shul should inform the worshippers of this. However, there is no need to abolish the custom of spitting by Aleinu due to this, and one can simply lightly spit into a tissue and place it in his pocket.

See here for the full details of this subject: https://shulchanaruchharav.com/halacha/spitting-by-aleinu/

27. Question: [Friday 28^th Iyar 5780]

Does Chabad allow or condone people using Iphones or other cellphones in shul (I’m not speaking about as a siddur)? There was a Chabad man in our shul today who was using his Iphone during davening, and when I told him it wasn’t appropriate he said that his Rabbis permit it. Is this true?

 

Answer:

There is no set Chabad approach to this matter, other than that of the Shulchan Aruch. I don’t know who his Rabbi is and what his credentials are.

Il mention however a few points:

1. People should try not to bring their phones into Shul at all, and so is my custom, when possible.
2. People may definitely not play with their phones during Davening, and should at the very least put it away on silent until after Davening.
3. We must be careful not to make Machlokes with people who do bring their phones into shul, and weigh if and how anything should be mentioned. Often the person is answering to an urgent message, or is learning Torah on his phone while he waits for the Minyan.

28. Question: [Thursday 11^th Sivan 5780]

What’s the Halacha of a man davening or learning while his wife is singing?

 

Answer:

Its forbidden unless he can completely remove his mind from her singing and concentrate fully on his learning or davening.

Source: See Admur 75:6; https://shulchanaruchharav.com/may-a-man-daven-or-learn-torah-while-hearing-his-daughter-sister-or-mother-singing-or-davening-out-loud-in-a-song/

29. Question: [Thursday 11^th Sivan 5780]

“Hi,

Can you write up an article detailing the laws of backyard Minyonim?

Could you write about, for example:

1. how much of one’s body needs to be seen?
2. can you have an empty garden between the Minyanim?
3. who needs to see whom to create a Minyan?
4. does “”seeing”” mean the ability to look, or to actively see?
5. does one say Mogen Avoys when there is a fixed Minyan for the near future?

I would appreciate it if you can compile an article clarifying all the Halochos regarding outdoor Minyanim.

Thank you.”

 

Answer:

In general, this matter was dealt with in length in our Covid-19 Minyan article: https://shulchanaruchharav.com/halacha/corona-minyanim-the-laws-applicable-to-street-minyanim/

In detailed response to your question:

1. In general, the main aspect is the face, however by outside Minyanim in which everyone is on the street together, so long as everyone is within site, they join. However if they are in different homes, such as on different balconies, then the faces must be visible to the Chazan
2. Only a public pathway is an issue, not a garden
3. If the Minyan is split between properties, such as on balconies, then the main thing is for the Chazan to see nine other people. If on the street, it suffices for them to be within sight of each other even if the Chazan Davens in front with his back facing the Minyan.
4. Depends: When everyone is grouped together in one property it means ability to look. However, if they are in various properties then the Chazan needs to see all other nine people.
5. It may be said with a blessing if it is a set Shul Minyan that has relocated due Covid-19 and especially if it will take place for several weeks. See here: https://shulchanaruchharav.com/halacha/saying-meiyn-sheva-in-a-private-minyan/

30. Question: [Monday 16^th Sivan 5780]

I have the option of either learning Chassidus or joining a Minyan, which one is takes precedence? 

 

Answer:

I don’t really understand how the two can contradict. You can limit the amount of Chassidus you learn and still Daven with a Minyan. Learning Chassidus in preparation for Davening, and Davening with a Minyan are both vital parts of the Mitzvah of Tefila and hence one should not come in exchange for the other. Theoretically, if there was some kind of contradiction, I would say that Davening with a Minyan takes precedence, however if you plan to Daven slowly with Avoda, then the tradition amongst Chassidim is to study Chassidus before Davening at your leisure, and answer all the Kaddeishim and Barchu and Kedusha by the Minyan and then Daven at your own pace.

 

Sources: See Admur 101:3; 93:2; 98:1

 

31. Question: [Tuesday 17^th Sivan 5780]

Due to Covid-19 some of us are Davening in the Ezras Nashim of the Shul in order to keep proper social distancing. My question is as follows: Can those who Daven in the Ezras Nashim be considered part of the Minyan of ten, or part of the six needed for Shemoneh Esrei. If not then is it considered that we are Davening without a minyan. This matter has caused some confusion in our Shul and I would appreciate if you could address it. Thank You.

 

Answer:

Being part of the required 10 and six Daveneres: Whenever one Davens outside the same four walls, as the main Minyan/Chazan, it is possible that they do not join for the Minyan, depending on whether their face can be seen by the main Minyan. Meaning that if the person stands in an area that anyone from the main Minyan can simply turn, or look up, and see him standing there and see his face, then he joins as part of the ten needed for  Minyan and part of the six Daveners, and it is considered as if he is inside the same room as them regarding all matters. If, however, his face cannot be seen by the Minyan, such as he is sitting behind a wall or Mechitza, then although he can perfectly hear the Minyan he does not join for the required ten, or six Daveneres. Based on all the above it is understood, then when standing by the Ezras Nashim, it is imperative that one be in an area in which his face can be seen by the congregation when they look up or turn to the side in order for him to count as part of the Minyan. All the above is regarding counting as part of the Minyan of ten. We will now address regarding whether it is considered that he is Davening with the Minyan if he does not show his face to them, and he is not needed to be the tenth man.

Being considered to be Davening with a Minyan if does not show face: Even in the event that one does not show his face to the congregation and cannot count as part of the ten required men, nevertheless it some Poskim rule that it is nevertheless considered that he is Davening with a Minyan. Others however dissent this ruling and say that he is not considered to be Davening with the Minyan, and therefore it is best to always show ones face to the Minyan, at least by Shemoneh Esrei in order to be considered to be Davening with the Minyan according to all.

Sources regarding being part of the 10 and 6 Daveners: See Michaber 55:14-16; Admur 55:17 and 195:1; M”B 55:52; Biur Halacha 55:14 “Velachutz” and Biur Halacha 195:1 “Shtei Chaburos”; Kaf Hachaim 55:70; 75; 80-82; Piskeiy Teshuvos 55:26

Sources regarding being considered to be Davening with a Minyan: See Radbaz 2:650 [only if that is the only entrance]; Malki Bakodesh p. 112; Machazik Bracha 55:8; Shaareiy Teshuvah 55:6; Chayeh Adam; Aruch Hashulchan 55:23; M”B 55:58; Kaf Hachaim 55:73; Piskeiy Teshuvos 55:26-27; Mori Verebbe Harav Yaakov Yosef z”l would Pasken that all those who Daven in the corridor of the shul are considered to not be Davening with the Minyan unless there are ten people there as well

32. Question: [Thursday 19^th Iyar 5780]

I tend to daven sometimes in a chassidish shteibel for minha where I believe their minhag is not to say tachanun by mincha even on reg days, my question is if I should say tachanun quietly even though they don’t or should I follow the tsibur and not say tachanun ? Thank you again

Answer:

In such a case you should try to inconspicuously recite Tachanun without arousing the eyes of the congregants. If necessary, say it standing up and without Nefilas Apayim.

Sources: See Igros Kodesh 15:58, brought in Shulchan Menachem 1:255 [implies not to say the Tachanun in a way that attracts attention]; Avnei Nezer 29 [may say Viduiy in Ashkenazi Shul]; M”B 131:6; Kaf Hachaim 131:39; Tefila Kehilchasa 15 footnote 37; Yabai Omer 3:11; Halichos Shlomo 13 footnote 7; Piskeiy Teshuvos 131:8; Hiskashrus 3:20; Koveitz Hearos Ohalei Torah Gilyon 26 581:18

33. Question: [Tuesday 24^th Sivan 5780]

Should one light two candles by the Amud, when Davening?

Answer:

 

Yes. The Chabad custom is to always have two candles lit by the Amud during the prayers. Thus, prior to Shacharis, Mincha and Maariv, the Chazan should light two candles. This custom is is recoded in the Poskim, and is followed also by other sects of Jewry, however, some are accustomed to be Yotzei these candles with turning on electric lights that are by the Amud.

Sources: Directive of Rebbe repeated by Rav Leibel Groner, recorded in Hiskashrus 680; See Michaber 151:9; M”B 151:27; Makor Chaim of Chavos Yair 151 [light two candles]; Piskeiy Teshuvos 151:18-19 footnotes 87 and 91

34. Question: [Wednesday 16^th Tamuz 5780]

“Could the problem with saying ברכו after תפילות (you’re not saying a ברכה after you said to make one) be resolved by saying the Posuk בא””י למדני חוקיך (or a similar Posuk)? 

Thank you, Moshiach NOW!!!”

 

Answer:

No. Lamdeini Chukecha is a Pasuk and not a blessing. In such a case, one who is Machmir should say Shehakol on a cup of liquid [water if thirsty]

35. Question: [Tuesday 15^th Sivan 5780]

Is it correct that if someone who follows Chabad customs is davening at a shul with different set customs, he should adhere to the customs of the shul in any ways that will be publicly perceived (for instance if he is shaliach tzubbur, to say the shul’s customary kaddeishim, barchu, etc, neither adding nor subtracting?

Thanks”

 

Answer:

Correct. Anything someone does in public, and as the Shliach Tzibur of the Shul, must abide by the custom of that Shul, even if he personally follows a different custom.

Sources: See Admur 468/11-14; Igros Kodesh 14/391 regarding Nussach of Davening; 5/91; 16/12 and 99; 19/249 regarding wearing a Tallis as Chazan

36. Question: [Sunday 29^th Sivan 5780]

What should be done if one began Kaddish without a Minyan? What if the person refuses to stop, should you still answer?

 

Answer:

The person must stop reciting the Kaddish if there was no Minyan to begin with, when he initially began saying it. If he does not stop, then no one in the congregation should answer Amen etc. When the tenth man arrives, he should then repeat it from the beginning. If, however, he began Kaddish with a Minyan and the Minyan then left, then he may continue, and one is to answer, as brought in the Talmud Yerushalm, and Poskim.

The reason: As its forbidden to say a Davar Shebekedusha without a Minyan as evident from all Poskim, and brought in Noda Beyehuda, and one who does so is logically required to stop in middle, as rules Birchas Habyis. Furthermore, one should be required to repeat it from the beginning once a Minyan arrives, unlike the seeming Chidush of the Noda Beyehuda, which is questioned by the Shevet Halevi, and is said only regarding the repetition of blessings due to Bracha Levatala. And hence by Kaddish, of which there is no such Chashash, certainly it is to be repeated from the beginning.

Sources: See Admur 55; Birchas Habayis 42:6; Noda Beyehuda Kama E.H. 56; Shevet Halevi 4:14; Piskeiy Teshuvos 55:1

37. Question: [Wednesday 6^th Elul, 5780]

Rabbi Goldstein

 

Should someone avoid davening for something petty (like their son winning a ball game), so as not to “diminish zechusim”?

 

Answer:

B”H

There is a Mitzvah Min Hatorah to Daven to Hashem for things that you want. This itself can serve as a Zechus to have your request fulfilled, and in general is the entire concept of prayer which is to create a new Ratzon, even if it was not in his original decreed budget. Thus, I see nothing wrong with a person Davening for this if it is important to them, and on the contrary one should be encouraged to do so. Nonetheless, there seemingly is some truth behind the idea that receiving something from G-d can potentially come in expense of other blessings, although it is unclear as to how this works, and this would require further analysis. One thing is clear, we don’t tell a person not to turn to Hashem for things that he wants and desires out of calculation that it may diminish his merits, as if he needs something, he has a Mitzvah and Chiyuv to Daven for it. What we do say is that he should not enter himself into a situation that will then require miraculous intervention, as doing so may diminish his merits.

Sources: See here: https://shulchanaruchharav.com/halacha/personal-prayers-praying-in-distress/

and the Sefer Mivaser Tov-Tefila 2:4 for the importance of Davening for even petty things from Hashem; See also Taanis 20b, Maharsha Kiddushin 29b; Even Yisrael 9:106-25

Kerias Hatorah

38. Question: [Friday 7^th Iyar 5780]

I have heard it mentioned that upon returning to Shul BShTuM post Covid-19 that it will be necessary to make up and lein all the Parshiyos that were missed. Is this the Halocho/Minhag and what is it’s source?

Answer:

This is not accurate. While we require one to make up the previous weeks Parsha if it was missed by the congregation [with exception to some Parshiyos as explain in article], and it is read in addition to the current weeks Parsha, nevertheless one never makes up more than the previous weeks Parsha. So when the Minyanim open up once again, the Minyan will read that weeks Parsah, and also the previous weeks Parsha [if it does not fall under the exception list] and nothing more.

Sources: Maharam Mintz 85; Ateres Zekeinim 135; P”M 135 A”A 4; See M”A 135:4; M”B 135:6 that so is implied from Gr”a See here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-2-the-torah-portion-that-is-to-be-read-the-law-if-it-was-not-read/

Beis Hakeneses

39. Question: [Motzei Shabbos 15^th Sivan 5780]

I often get called up for Pesicha and bring my siddur with me so I can read Berich Shmei inside. Unfortunately, there is no other place to place my Siddur when I take out the Sefer Torah, so I simply place it by the Aron inside and then after taking the Sefer Torah I remove it. I was told by someone this Shabbos that I may not do so as you can’t place anything inside of an Aron. Is this correct and if so then what should I do?

Answer:

It is correct that ideally it is forbidden to place items inside of an Aron, including a Siddur, and therefore it should not be done. Nonetheless, one can argue that perhaps in such a case it is permitted as it is being done in honor of the Sefer Torah, so it can be removed properly, as well as that many Aron Kodeshe’s today are subject to discussion as to whether they are truly considered Tashmishei Kedusha, or only Tasmieshie Tashmishei Kedusha, and if they are built into the wall and made for protection purposes are not subject to any prohibition. Practically, I would say that it should not initially be done and hence it is better if you simply place it down by the Amud, or have someone take it from your hand. However, if you must put it down momentarily to grab the Sefer Torah, you have upon whom to rely and don’t need to be protested. However, you should try to put it only in the outer ledge of the Aron Kodesh and not actually inside.

Sources: See Rashal 153; Bach 153; Taz 154:7; M”B 154:31; Piskeiy Teshuvos 154:22 [all rule forbidden to place sefer in Aron] Rama 154:3 [does not apply to wall Aron]; Piskeiy Teshuvos 154:22 and footnote 54; Yabia Omer 8:19

40. Question: [Sunday 15^th Sivan 5780]

I have noticed in recent years more Chabad shuls are putting the Parochet inside the Aron Doors. Bzman Hazeh is this permitted since so many more Shuls are doing it? I know in the 50″s when no Orthodox Synagogue was doing it The Rebbe said not to change the Minhag but 65 years later would that still apply since it is more common in Frum Shuls?

 

Attached example of Ornate Aron Doors and the Perochet are inside from a Beit Chabad in the State of ?????.

 

Thanks

Answer:

As mentioned, the Rebbe, as well as other Poskim, emphasize the importance of placing the Paroches in front of the Aron Kodesh and not inside, even though placing it on the inside does not pose a Halachic issue of making use of the Aron, as it is done for its beauty. This is due to the fact that it changes the accepted custom of previous generations. It is also due to the fact that the Paroches is meant to cover the Aron , as the verse states “And he spread on the vessel a Techeiles garment from above.” The Rebbe negated this even if one were to place two sets of Paroches, one on the inside and one on the outside. I have no reason to assume that this custom has been changed. All the shuls I have been to both in and outside Israel have the Paroches on the outside even today, and it certainly retains it widespread custom status even now. Accordingly, I don’t see reason or room to entertain making the Paroches be on the inside of the Aron, unless one makes the Aron in a way that it contains two doors, such as an outer beautiful door, the parches, and then an inner safe, and even then Tzaruch Iyun if this is considered a change of custom. Regarding the Batei Chabad, I am not sure if they asked a Rav to receive a Heter for their change, and if so the basis and reason for the given allowance in tehri scenario.

Sources: See Megillah 26b and Rashi and Tosafus there; Shaareiy Teshuvah 154:10 in name of Machazik Bracha in name of Zera Emes ; Igros Kodesh 10:83; Yechaveh Daas 6:9; Halacha Berurah [Yosef] 154:7; Rivivos Efraim 3:91; Mikraeiy Kodesh 2; Piskeiy Teshuvos 154:26 [negates placing Paroches inside]

41. Question: [Wednesday 18^th Sivan 5780]

We are taking advantage of the Covid-19 Shul break and doing major renovations to our main sanctuary in the Shul. Our designer has shown me images of placing pictures of animals, such as lions and deer’s around the shul by the sanctuary. I was wondering if this is allowed to be done and if there are any restrictions against making designs.

Answer:

The general Halachic rule in a shul is that simple makes perfect. Making designs, especially of animals, especially by the Aron Kodesh, especially within height of people, enters into three Halachic issues: 1) Prohibition of making or owning forbidden forms. 2) It looks like one is bowing down to the item. 3) It distracts the people praying. Now, practically, this matter has been debated amongst the Poskim of previous generations with some permitting and others prohibiting although the widespread custom of many shuls is to be lenient. Such a matter is therefore to be brought to the attention of the community Rav and/or Rabbanim of other Shuls in the area and advised with them. If there is no community Rav, then my advice is as follows: Simple designs [not of animals] may be made by the Mizrach of the Shul, preferably above height of people, while designs of animals should be avoided from the Mizrach, although may be done by other areas of the Shul, unless the custom of the shuls in ones community is not to do so, in which case you should not swerve from the norm of the area.

Sources: See Beis Yosef 141; Machaneh Chaim Y.D. 2:29 defends the practice and concludes G-d forbid to state that the previous generations were transgressors”; Igros Moshe Y.D. 2:55; See Kneses Yechezkal 13, brought in Pischeiy Teshuvah 141:6; Elya Raba 90:27; Mabit 1:30, brought in Darkei Teshuvah 141:44; P”M 90 M”Z 6; Divrei Yosef 8, brought in Pischeiy Teshuvah 141:8; Pischeiy Teshuvah ibid concludes that it is best to be stringent; Beis David Hasefaradi Y.D. 5, brought in Darkei Teshuvah 141:44; See Zera Emes 3:105; Taz 141:14 in name of Hagahos Ashri, in name of Rabbeinu Elyakim; Avkas Rochel 63 that the words of Rav Elyakim is Ikkur [unlike his ruling in Beis Yosef]; Maharit 2:35 regarding the protruding figure of a lion on a stone of the Heichal, brought in Beis Lechem Yehuda 141; Radak; Maharam Padva 65; Radbaz 4:1178; Birkeiy Yosef 141; See Beis Lechem Yehuda 141:11 who writes that perhaps this only applies by the Mizrach of the Shul which people face and bow towards. The same would apply to any wall that people bow towards. Beis Lechem Yehuda ibid concludes that many Shuls are lenient in this matter and they do not have upon whom to rely; Darkei Teshuvah 141:48 in name of Maharash Heller of Tzefas; Beis Shlomo 1:128; Dvar Moshe 1:8; Beis David Hasefaradi 5; Neta Shoreik 46; Aruch Hashulchan 90:28; See Piskeiy Teshuvos 90:29; Darkei Teshuvah 141:48; Piskeiy Teshuvos 90:29

See here for the full details of this subject: https://shulchanaruchharav.com/halacha/sculptures-drawings-and-engravings/ by footnote 121

Birchas Hanehnin

42. Question: [Thursday 6^th Iyar 5780]

What Brochoh does one make on Weetabix? My Magid Shiur suggested that one makes Shehakol on it based on a Gumoroh in Brochos (35a). I would like to know the Halochoh for both having it plain and having it with hot water/milk?

thank you.

Answer:

I am unfamiliar with this cereal. Please provide me the details of how it is made.

Ideally, so long as it contains cooked or baked dough [wheat flour and water mixture] it is Mezonos.

Explain why there is reason to believe that it should be Shehakol

43. Question: [Tuesday 11^th Iyar 5780]

I know that whenever one has a whole loaf or roll of bread one should say Hamotzi over a Shaleim and not over a slice. My question is does the same apply to crackers, for example if I have a broken cracker and a whole cracker should I say Mezonos on a whole cracker.

Answer:

Yes, the same law applies to Mezonos just as to Hamotzoi, and hence due to a Mitzvah Min Hamuvchar, you should always precede the Shaleim, whole cracker, to the cracked cracker and say the blessing of Mezonos on the whole cracker. Unfortunately, many people are unaware of this Halacha and simply take a broken cracker from the batch when they could have easily chosen a whole one.

Sources: Seder Birchas Hanehnin 10:1 and Admur 168:1; Piskeiy Teshuvos 168:1 that the same applies to Mezonos

44. Question: [Friday 20^th Sivan 5780]

Hi. Can you tell me if bread made out of these ingredients and then baked in the oven is considered bread thats hamotzi?

 

30 gr wheat germ ground to be flour like

30 gr ground flax seed 

1 teaspoon salt

1/4 teaspoon baking soda

70 grams water 

15 gr oil

 

Answer:

The law: The first blessing is Hamotzi. However, the after blessing would only be Birchas Hamazon if you would eat 27 grams of the wheat germ flour [i.e. the entire loaf in your case] within 4 minutes to bentch. If you don’t eat 27 grams of wheat flour within four minutes, but eat a Kezayis of the bread within 4 minutes [i.e. half a loaf in your case], then you say Al Hamichyah.

The reason: Wheat germ is the center of the wheat kernel and its flour is Hamotzi when turned into bread just as the flour of the kernel itself. It is unlike the law of chaff, which is the external part of the grain and is always Shehakol. It is Hamotzi even though it is mixed with flax seed flour, as the law is that whenever we have a mixture of five grain flour for non-texture purposes, the bread is Hamotzi. This applies even though it is mixed with oil, as nonetheless the majority liquid ingredient is water and it contains no sweeteners or heavy spices to make it Mezonos bread.

Sources: See here in length regarding the blessing of mixed grain breads: https://shulchanaruchharav.com/halacha/the-blessing-over-legume-breads-and-crackers/; See Piskeiy Teshuvos 208:2 and 7 for the status of wheat germ and that it is like regular flour

45. Question: [Friday 27^th Sivan 5780]

I have a friend who recovered from covid-19 after spending a few weeks in the I.C.U.in a coma with invasive airway support. I have spoken to my friend over the phone, but we haven’t met yet in person.

What is the Halachic obligation for one to say the Brocho “Mechaye HaMeisim”?

Does this still apply if I have conversed over the phone but not physically?

 

Answer:

You may not say Mechayeh Hameisim, unless you have not seen him for 12 months, and even then the custom is not to say it. You may say Shehechiyanu upon seeing him if you are filled with an abundance of excitement and joy for his recovery and then seeing him face to face. This applies even if you spoke over phone.

Sources: See Seder 12:1, 11; 225:1; Piskeiy Teshuvos 225:2

46. Question: [Tuesday 1^st Tamuz 5780]

What blessing is said on jalapeno pepers?

 

Answer:

Fresh [not dried] jalapeno peppers are disputed if they are Hadama or Haeitz or Shehakol. Practically, according to the Alter Rebbe Hadama is to be said, however, Bedieved if he said Haietz he is Yotzei. Other Poskim rule that Shehakol is to always be said on jalapeno peppers.

Sources: See Seder Birchas Hanehnin 6:18; Admur 202:21; Ketzos Hashulchan 49:14; Vezos Habracha p. 245; Eim Kol Chaiy p. 340; Birchas Hashem 5 p. 184; Piskeiy Teshuvos 202:35;

47. Question: [Friday 18^th Tamuz 5780]

שלום וברכה

What is the brocho on Ezekiel bread

My thoughts on that is that its brocho is shehakol like sprouts themselves.or at most hoadomo because עילויא בפת .

 

Botanically speaking, sprouts are plants , not grains.

Also in the ספר ברכה כהלכה (אליהו קליקשטיין חלק א׳ הערה 30 states clearly that its brocho is shehakol also using a proof from the Alter Rebbe’s Shulchan Aruch & Siddur. He also disputes what’s written in Igros Moshe.

Thank you

הצלחה רבה

 

Answer:

There is a dispute in Poskim as to whether flour made from ground wheat sprout become Mezoznos/Hamotzi when baked. Regarding the proofs of the Sefer Bracha Lehalacha from Admur, indeed it would seem that the sprouts would be Hadama and their flour Shehakol as majority of the world does not plant the seed for this purpose. However, this is only relevant to actual sprout flour. However, Ezekiel bread flour, from what I have seen many times, is made also with some of the kernel, and hence it contains an element of 100% real flour, and therefore without doubt its blessing is Hamotzi. The question would be regarding the after blessing, and since its not possible to know how much kernel flour is actually inside, I would say that one is to recite a Borei Nefashos on another food, or eat it within a meal of bread [which would defeat the purpose for the healthy minders]. If indeed it were to be determined that one’s Ezekiel bread was made from sprouts without any grain at all, then its blessing would be Shehakol and Borei Nefashos.

Sources: See Michaber 202:18, Admur 202:21 and Seder 6:21 that the rightful blessing is only said on the main fruit; Igros Moshe O.C. 4:46 [says is Mezonos/Hamotzi]; Bercha Kehalacha [says is Shehakol]; Vezos Haberacha Luach Habrachos Nevet Chita footnote 50;

https://shulchanaruchharav.com/halacha/the-blessing-over-legume-breads-and-crackers/

48. Question: [Monday 20^th Menachem Av, 5780]

Shalom Uvracha!

I made a sweet dough for cinnamon buns with 1 and a quarter,or perhaps a little less water w apple jc concentrate&3 eggs,van. Extract,1cup oil, & other dry ingreds.

Should the buns b washed for, made a motzei on &bentched on?

 

Thank you

 

Answer:

If it tastes sweet, or has more non-water liquids, then its Mezonos. Regardless, if you bake them by rolling them in cinnamon and sugar then its Mezonos even if it was made with just flour and water

Sources: See Admur Seder Birchas Hanehnin 2/7-9

49. Question: [Sunday 26^th Menachem Av, 5780]

What Blessing should I recite on a Granola Bar?

 

Answer:

Some say Mezonos and Al Hamichyah, as the grains are stuck to each other. Others say Hadama and Borei Nefashos being that they are baked and not cooked. Practically, you should eat it within a meal, or after saying Mezonos and Hadama on two different foods, making sure to eat Keshiur so you can say an after blessing of both Borei Nefashos and Al Hamichyah. 

Sources: See Michaber 208:2 and 4; Seder 1:8; Luach 1:7; Admur 202:12; Luach of Brachos by Rav Prus [Chazak print] and of Rav Alyashvili write it is Mezonos and Al Hamichyah; Other Luchos write its Hadama and Borei Nefashos; Piskeiy Teshuvos 208:8

 

Marital intimacy

50. Question: [Wednesday 18^th Sivan 5780]

Due to Covid-19 we had to move the Sefer Torah out from the Shul and keep it in our home. My question is regarding intimacy and if we are allowed to engage in intimacy in a house or room that contains a Sefer Torah?

Answer:

The Sefer Torah may be in the same home, however not in the same room that one has intercourse, and for this reason is not to be kept in the marital bedroom. If there is no other area to store the Sefer Torah other than the marital bedroom, then at the very least it must be removed from the room [i.e. to the couch or living room table] whenever the couple plans to have marital intimacy, prior to engaging in intimacy, and even prior to lying in the same bed.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/marital-relations-with-sefer-torah-in-room/

51. Question: [Wednesday 18^th Sivan 5780]

How soon after a couple is together must they wash neggel vasser (and sprinkle water on the floor)?

Answer:

The washing should be done as soon as possible as whenever we wash to remove impurity, the washing is to be done right away. Likewise, one may fall asleep.

Sources: Magen Avraham 4:18; Seder Hayom Kavanas Neilas Yadayim; Elya Raba 4:12; Peri Megadim 4:18; Kaf Hachaim 4:63; M”B 4:38; Sheyikadesh Atzmo 39:2 [that this applies even if he remains touching his wife afterwards for the half hour period]; Omitted by Admur. Vetzaruch Iyun.

 

52. Question: [Wednesday 18^th Sivan 5780]

1) Zeira levatala-do all unintentional drops count as an aveira from before relations during the build up stage?

 

2) Why do Jewish woman keep their hair short or shaven where the union occurs if no man is supposed to look/kiss that place?

 

3) addressing kevanas during intimacy.  What a man should be thinking about.

Answer:

1. According to Kabbalah, even the pre-ejaculatory fluid is defined as Zera Levatala. According to Halacha it does not. Practically, from the letter of the law one does not need to be stringent in this especially if it will interfere with the intimacy, however, one who is careful in this is certainly doing an act of Kedusha and Taharah.

2. It is unclear if you are referring to the pubic hair or the hair of the head. The hair of the head is kept short due to reasons of Chatzitza when immersing in a Mikveh, as well as so it does not protrude past the hair covering. The pubic hair is optional for Ashkenazim to leave grow, or trim or shave. It’s the wife’s decision. However, amongst Sephardim, many are particular to shave it due to the same Halachic reasons.

3. In short: The man should be thinking about bonding with his wife in body and soul and causing a unity above with the Shechina, and that he is fulfilling the Mitzvah of Peru Urevu, as well as the Mitzvah of Onah.

Sources regarding pre-ejaculatory fluid: See Peri Eitz Chaim Shaar Kerias Shema Sheal Hamita 16:11 “My master taught me that those drops which secret before intercourse is included in Zera Levatala, and require a great Tikkun”; Likkutei Torah Parshas Noach; Hagahos Rav Shmuel Vital in Shaar Hakavnos Derushei Halayla 7; Or Hachaim Parshas Vayeitzei 29:23; Eis Dudim p. 22; Vedarashta Vechakarta 5 E.H. 2:3; Sheyikadesh Atzmo 43:3 [p. 426]

Sources for hair of the head: See Kevoda Bas Melech 1:9 and in footnotes in length for a full compilation on this subject

Sources for pubic hair: See Birkeiy Yosef 198:2; Ben Ish Chaiy Shemin 2:11; Darkei Teshuvah 198:91 that they do so based on the Zohar 3 248:2 that prior to being intimate she is to give a portion to the Sitra Achra and give her hair to it; Shiurei Shevet Halevi 198:4; See Igros Moshe 2:80; Sheivet Haleivi 4:9; Nonetheless, some Sephardi Rabbanim of today have ruled that a Sephardi women who does not want to be careful in this does not have to.

Sources for Kavana: Look out for our future Sefer on this subject set to be published in the near future!

53. Question: [Friday 18^th Tamuz 5780]

Hi,

 

Does one have to be careful during the times of פיוס with the laws of tznius? During פיוס while in the bed, should one always be covered by a sheet if parts of the body are exposed?

 

Thanks,

 

Answer:

Indeed, the laws of Tzenius are not waved due to the Mitzvah of Onah, and hence one should not do so, unless it is necessary for proper fulfillment of Onah [i.e. a couple having trouble getting aroused for intimacy and the above can help, as opposed to a couple whose intimacy is fine. Nonetheless, those who are lenient have upon whom to rely] There is a full article in our future book on this subject.

Shabbos

54. Question: [Sunday 9^th Iyar 5780]

Hello,

 

I get a lot of chizuk from your hartzbatzus Torah may Hashem bentch you to continue until Mashiach! Now I have a questions.

 

If beating on a table to make sounds is asur on Shabbos, what is the source?

Is dabbing a product called aquafor  on a baby on Shabbos is asur what is source

If recited berachao hagefen on wine for havdala and then started Melava Malka. is it too late to say mein shalosh on hagefen of Havdala?

 

Is leaving table of a bread meal asur even though no beracha is made. Are you allowed to go to another room?

 

Thank you

Answer:

1) Beating on a table: Is forbidden to be done in the form of a rhythm as explained Shulchan Aruch chapter 339. One may bang on the table to get ones attention. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/clapping-dancing-and-snapping/

2) Dabbing Aquaphor: Is permitted on a baby if it is dabbed and not smeared. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/smearing-on-skin/

3) Al Hagafen for Havdallah: Al Hagafen must be said so long as you remember before Birchas Hamazon and within Shiur Ikkul [not too much time has passed]. See Admur 174:6; Seder 4:11; Ketzos Hashulchan 31:1. However, if you planned on washing for bread right after Havdallah and planned to also drink wine during the meal, then it is not said at all, even before washing. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/one-who-is-washing-on-bread-directly-after/

4) The question is not understood. Please clarify

55. Question: [Friday, 14th Iyar 5780]

Hi! Can you please say where I could fine a source for reading Tehillim on Shabbos mevorchim for 24 hours?

Answer:

The following are the detailed timelines for saying Tehillim Shabbos Mevarchim. It may be said after Shacharis, after Mincha, and anytime throughout the day until night time. It is not to be recited on Motzei Shabbos until after midnight. If necessary, it may even be completed on Sunday, or even the next Shabbos. One may also begin saying it on Shabbos morning prior to the start of the Minyan. It is questionable whether it may be said on Friday night before midnight, and hence it is questionable whether a full 24 hour period exists.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/https-shulchanaruchharav-com-halacha-tehillim-shabbos-mevarchim/ footnote 26

56. Question: [Friday, 14th Iyar 5780]

Kavod harav,

 

Given that this year Pesach Sheini is erev Shabbos, what halachos does one need to be careful after when eating matzah erev Shabbos afternoon (as it says not to have a larger than usual meal erev Shabbos, and personally I almost never eat bread on Friday and certainly not in the afternoon)?

Answer:

It is permitted to wash on bread or Matzah on Erev Shabbos, even in the afternoon, so long as it is before the 10^th hour of the day, which is calculated as three Zemaniyos hours before sunset.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/eating-on-erev-shabbos/

57. Question: [Friday, 14th Iyar 5780]

Rabbi Goldstein

 

I hope this finds you and your family healthy and well.

 

Someone set up a light system, which notifies them if the bathroom is occupied, kind of like an airplane. There is a small light that is plugged into a smart plug. The smart plug is connected to Alexa, and Alexa is connected to a contact sensor on the bathroom door. When the bathroom door is closed, it notifies Alexa, which notifies the smart plug to turn on, which turns on light. When the door is opened, same thing, other way around. Now for Shabbos, they could set it up that Alexa doesn’t turn on the plug with the light. But the sensor would technically still be sensoring when you open and close the door. There are no lights, but still sensoring internally.

 

Is that a problem?

 

Thank you very much

 

Answer:

This enters into the subject of a Rabbinical Melacha Shelo Nicha Lei, of which many Poskim are lenient, although some are stringent. I would thus say that one should initially unplug the sensor from before Shabbos, although if it was not unplugged one may be lenient to use the bathroom, assuming the light will not turn on as a result. This follows a similar ruling of Admur regarding applying the rules of Lo Nicha Lei to a cloth that is wrapped around the pipe of a barrel.

See here for details of this matter: Piskeiy Teshuvos 277:8; Lo Nicha Lei: https://shulchanaruchharav.com/halacha/squeezing-liquid-from-cloths/ Halacha 3C

58. Question: [Friday, 14th Iyar 5780]

I have a baby monitor which I usually take out before Shabbos, but this Shabbos totally forgot to remove. It works with a sensor that turns on the monitor in my office and shows sound and video of the upstairs whenever someone makes noise near it. What was I supposed to do? Not enter the room the whole Shabbos? Its in our dining room, and would make it virtually impossible to get food from the kitchen and would force us to eat elsewhere and be very quiet the whole Shabbos, as it is very sensitive to noise, as it should be.

Answer:

Assuming that the camera works with LED light [or any light that does not become hot, as exist by all cameras that I am aware of], then this enters into the subject of a Rabbinical Melacha Shelo Nicha Lei, of which some Poskim are lenient, although some are stringent. Thus, while initially one must unplug the sensor from before Shabbos, if it was accidentally not unplugged one may be lenient to pass by the area and live life as normal without needing to tippy toe down the house.

See here for details of this matter: Piskeiy Teshuvos 277:7-8; Lo Nicha Lei: https://shulchanaruchharav.com/halacha/squeezing-liquid-from-cloths/ Halacha 3C

59. Question: [Wednesday 19^th Iyar 5780]

I know one is not supposed to do work on Erev Shabbos after the time of Mincha. My question is if I can work on a book I am writing after this time, or is writing considered work?

 

Answer:

If the book is of words of Torah and one has finished all his Shabbos preparations, or has someone to do so for him, then one may write it even after Mincha Ketana on Erev Shabbos. If it does not involve Torah words, then one should only write it in ways permitted on Chol Hamoed, such as by typing on a computer [which is permitted on Chol Hamoed, as its not considered real writing], or writing on a piece of paper with a slant.

See here for the full details of this matter:

https://shulchanaruchharav.com/halacha/chapter-2-learning-and-doing-other-activities-on-erev-shabbos/

60. Question: [Wednesday 19^th Iyar 5780]

If you have a friend who is a goy they can’t join the day meal or night meal on Shabbos based on Orach Chaim 167:20?

 

Answer:

It is permitted to have a gentile guest for the Shabbos day or night meal, and this matter is only restricted on Yom Tov. Nonetheless, as you note from 167:20, one should not give him from the Challah of Lechem Mishneh and must make sure to have only Mevushal wine on the table.

Sources: See Michaber 325:1

61. Question: [Shabbos 22^nd Iyar 5780]

On Shabbos, my baby turned on my dryer to maximum time with dry rags inside. I am really worried that it can start a fire. May I turn it off? What should I do?

 

Answer:

You should have one of your children turn the knob until the point that it will turn off in a very short amount of time. If you do not have any children who can do this, then you may do so yourself in such a case, making sure not to completely turn it off.

Sources: See Admur 334:22 that one may do Gerama of Kibuiy in a case of loss; Piskeiy Teshuvos 334:7 that the same applies to a Shabbos clock, and changing the start time of turning on or off.

62. Question: [Shabbos 22^nd Iyar 5780]

It is very hot this Shabbos and I would like to add ice cubes to my wine when I make Kiddush. May I do so, or must the cup be completely filled with wine?

 

Answer:

So long as the cup will hold a Revius of actual wine, it is permitted to add ice cubes to the cup of wine, and with its help have the wine reach the very top of the cup. You may do so for whatever reason you see fit, either due to wanting the wine to be cold, or because you don’t have enough wine to fill up the cup. However, when using ice cubes make sure to make Kiddush right away so there is not too much of a ratio of water to wine.

Sources: See Admur 182:4 that there is no need for the cup to be filled 100% with actual wine and one may enter an item to take up volume for it to reach the top; Ketzos Hashulchan 46:5; M”B 182:19 and 32; Piskeiy Teshuvos 183:5

63. Question: [Sunday, 23^rd Iyar 5780]

This Shabbos we distributed Pareve ice cream Sundays to our kids after Shabbos lunch. Some of my kids started mixing the flavors together and I told them to stop as this may be a Lisha prohibition. Was I correct? Is it indeed forbidden to mix two flavors of ice cream together?

 

Answer:

There is a general debate amongst todays Poskim in this matter. The more implied approach is like the leaning approach that it does not contain the kneading prohibition. However, some are stringent. I would not require children below Bar/Bas Mitzvah to be stringent in this matter.

Sources: SSH”K 8:12 [stringent]; Lenient: Igros Moshe 4:74 Lash; Rav Avraham Elyashvili mentioned in Rav Gadasi’s Hilchos Shabbos; See here for further details of this matter: https://shulchanaruchharav.com/article-categories/kneading/

64. Question: [Monday, 24^th Iyar 5780]

If you are not sure aT what time is shabbos over. can you check outside and by seeing 3 or more stars in the sky. can u take it as is shabbos over?

 

Answer:

Yes. If you don’t have a watch or Luach you can simply look at the sky and if you see three small stars in a row then you can take leave of Shabbos. Large or medium stars do not suffice. See here for further details of this matter: https://shulchanaruchharav.com/halacha/conclusion-of-shabbos/

65. Question: [Monday, 24^th Iyar 5780]

Until when can one say vaiten lecha? havdala is untill tuesday. vaiten also? if i did havdala motzei shabbos, can i say vaiten lecha after 12am?

 

Answer:

Vayiten Lecha is a prayer of blessings that technically may be said whenever one chooses, and hence certainly I see no issue of making it up after Motzei Shabbos. The Rebbe in fact sometimes said it after night, after Kos Shel Bracha. However, ideally it is meant to be said as soon as Shabbos concludes.

 

66. Question: [Monday, 24^th Iyar 5780]

“As a result of Coronavirus, I have lost my sense of smell. What is the proper conduct in regards to the blessing over spices on saturday night?”

 

Answer:

You cannot say the blessing of Besamim unless you have the physical ability of smell. However, as long as you can smell even a slight scent you may say the Bracha.

See here for further details of this matter: https://shulchanaruchharav.com/halacha/besamim/

67. Question: [Thursday 27^th Iyar 5780]

We found a scary looking spider on Shabbos and my wife and kids were freaking out. May I kill it or trap to return the Shabbos calm to my family?

 

Answer:

The overwhelming majority of spiders, irrelevant of how scary they look, are not dangerous at all to humans, and hence it is ruled in Shulchan Aruch that one may not kill [or trap] spiders on Shabbos. Nonetheless, if one cannot calm his hysterical family in any other way, then one who is lenient to trap it has upon whom to rely.

Sources: 316:23; See here for the full details of this subject: https://shulchanaruchharav.com/halacha/killing-and-or-trapping-stinging-insects-such-as-mosquitoes-bees-wasps-hornets-and-the-like-on-shabbos/

 

 

68. Question: [Thursday 27^th Iyar 5780]

Many Shuls in Israel are Baruch hashem reopening this Shabbos. My question is regarding this past weeks Parsha. Should our Shul read the previous Parshiyos that we missed or should we only read Parshas Bamidbar.

 

Answer:

It is not possible to make up the Parsha of Behar-Bechukosaiy the next Shabbos, even if making or joining a Minyan becomes feasible next Shabbos and there is a Minyan of people who missed the reading. See Here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-2-the-torah-portion-that-is-to-be-read-the-law-if-it-was-not-read/ footnote 48

69. Question: [Friday 28^th Iyar 5780]

My husband needs to be away for shabbat. I can’t drink grape juice, even diluted, because of health reasons and I can’t have gluten so I can’t make Kiddush over lechem mishna. What can I make Kiddush on? Tea?

 

Answer:

Yes you can make kiddush over tea or coffee. It should not be too hot since you need to drink it within a short time [Lechatchila within a few seconds]. In such a case don’t forget to say Shehakol instead of Hagafen.

Sources: See Admur 272:11; 273:7-8; Orchos Rabbeinu 1:112 in name of Chazon Ish; Piskeiy Teshuvos 273:1 and 8

70. Question: [Friday 28^th Iyar 5780]

 

Hello Rabbi Goldstein,

 

I read your halachos daily and enjoy them!

 

Is there an order that you are meant to follow when cutting toenails?

 

If someone goes to a professional place to do their nails do they need to tell the non-jew to do it in specific order either when doing their hands or feet?

 

Can you cut both on the same day? what about in a time of need?

 

 

Thanks!

 

 

Answer:

1. Yes there absolutely is an order that we follow as explained in the link below.
2. When having a non-jew do it, you should tell him the order by the hand nails.
3. There is no need to be p articular by feet to follow a specific order.
4. We don’t cut both on the same day unless it is a time of need.

See here for the full details of this subject: https://shulchanaruchharav.com/halacha/nails/

71. Question: [Friday 28^th Iyar 5780]

This year that Erev Rosh Chodesh Sivan falls on Shabbos, when is the prayer of the shelah hakadosh to be recited, on Shabbos or on Erev Shabbos?

 

Answer:

It may be said on Shabbos as it involves praying for spiritual matters of which its Segula falls on Shabbos. Nonetheless, if one feels that praying for it on Shabbos will cause much anguish and distress, then it should be preceded to Erev Shabbos or Thursday by Yom Kippur Katan. Some even initially say it on Thursday, as can be inferred from the Shelah [from the fact he says to fast on that day, and hence it should follow the same status as Yom Kippur Katan, which is pushed up to Thursday].

Sources: See Admur 288:8 and 9; Shelah Hakadosh Miseches Tamid 132; Beis Hillel 38 p. 109; Piskeiy Teshuvos 288:7

72. Question: [Sunday 15^th Sivan 5780]

Rabbi Goldstein,

Can we instruct a goy before Shabbes to carry our muktzeh on Shabbes (not for a mitzvah) within a private domain?

I understand we cannot do so in a Karmelis (stringent) or Public Domain, is that correct (even for a mitzvah)?

 

Kol tuuv

 

Answer:

In general, the prohibition of Amira Lenachri applies whether you ask the gentile before Shabbos or on Shabbos. However, we find a leniency recorded regarding Mukztah, that one may ask a gentile to move Muktzah for purposes of using the item elsewhere [such as a candle] or in order to free its space. However, due to the detailed bylaws of this allowance, as well as due to its seemingly puzzling allowance, the Poskim only permit this to be done by a Torah scholar who is well versed on the laws. Accordingly, I would conclude that one who is not defined as a Torah scholar and expert in Hiclhos Shabbos, may not instruct the gentile to move the Muktzah even if he does so before Shabbos. However, one may instruct him to move it with an irregularity, and in such a case it is permitted even if he later chooses to move it regularly. Likewise, in a time of great need, great loss or need for a Mitzvah, one may ask him to move it even regularly.

Regarding having a gentile carry outside in an area without an Eiruv: It is forbidden to ask a gentile to carry an item in an area without an Eiruv unless the area is defined as a Karmalis [not Reshus Harabim] and is considered done for the sake of a Mitzvah or great need. However, this only applies if the Mitzvah, or great need, cannot be performed in the location of the item which one desires to carry, and hence we find even regarding a Bris that it is forbidden to ask a gentile to carry the child to Shul being that the Bris can be done at home. Likewise, this only applies if the travel is needed in order to fulfill an actual Mitzvah and not just a Hiddur Mitzvah. Likewise, this only applies if one does not give the gentile the item nor directly receive it from him.

Sources for Muktzah: See Admur 307:6 [applies even before Shabbos]; 307:12 [may ask gentile for Mitzvah or great need]; 276:9 [Bnei Torah my ask gentile even on Shabbos to move Muktzah in certain cases];  See here for the full details of this matter:

Sources for Carrying: See Admur 307:27; 325:16; 331:8; 586:24

 

73. Question: [Wednesday, 18th Sivan 5780]

This past Shabbos I was stuck without any candles to light. I thought I bought an extra box and must have misplaced it. Anyways, so I went to a few neighbors and no one answered their door. I was wondering what I should do in such a case? Is it possible to say a blessing on my electric light?

 

Answer

In such case you should turn on your lights [or turn them off and then on if already on] by the regular candle lighting time, preferably turning on a bulb with a filament [rather than fluorescent or LED lamps]. Nonetheless, a blessing may not be recited, and while there are some who are lenient, Safek Brachos Lihakel, and therefore no blessing is to be said. This certainly applies in Israel where the electricity is generated by Jews, and hence there is no room to be lenient to say a blessing over the electricity.

Sources: See Levushei Mordechai Telisa 59; Beis Yitzchak 2:31; Maharshag 2:120; Pekudas Elazar; Kaf Hachaim 673:19; Har Tzevi 2:114; Mikraeiy Kodesh Chanukah 20; Shearim Hametzuyanim 129:4; Meoreiy Eish p. 95; Tzitz Eliezer 1:20-12; Beir Moshe 6:58-59; Yabia Omer 3:35; Piskeiy Teshuvos 673:1; Shulchan Menachem 3:272; Piskeiy Teshuvos 263:9 footnotes 93-95

74. Question: [Tuesday, 17th Sivan 5780]

BH

                                            

I came across this attached doc regarding coffee on Shabbos.

 

R ASHKENAZI apparently held that there is bishul on coffee if cup is yod soledes even if kli shlishi. (despite the fact that coffee was cooked) He would use milk to avoid bishul.

 

According to this, it would be difficult to make pour over or French press coffee like you explained in your coffee shiur.

 

Would you say that most in the velt/Chabad don’t hold this way? Ie they hold its not bishul.

 

Question 2

 

In 319:12

The AR states that it is permitted to pour water over the dregs if it was prepared in the filter before  shabbos.

 

Would this mean that one would have to prepare the coffee in the filter erev Shabbos? Or can one put the coffee in the filter on Shabbos? I don’t believe you addressed this in your shiur.

 

Thank you

 

Answer

Question 1. I find this very interesting as I have never heard of this before that such a Chumra exists or that people follow such a thing. The custom of the world is to make coffee in a Keli Shelishi, or Iruiy Keli Sheiyni as evident from Admur in his Siddur regarding sugar and salt and as written in all Hilchos Shabbos Sefarim [mine included] that I have seen. Furthermore, the above ruling and its authenticity is puzzling for the following reasons:

1. We in Chabad are very lenient in the definition of Kalei Habishul, as rules The Tzemach tzedek and Ketzos Hashuclahn regarding tea.
2. Instant coffee is precooked and is subject to a dispute between Admur in his Shulchan Aruch and Siddur if it contains Bishul, and even according to Admur in the Siddur, we find no source for ever being stringent in a Keli Shelishi, as he implies that sugar may be placed in a Keli Sheiyni [although its is a spice] and salt in Iruliy Keli Sheiyni, and hence why would coffee be more strict?! If they referred to Turkish coffee, it would still be puzzling, as Admur rules even regarding prebaked Kalei Habishul, such as bread, that one is only to be stringent by a Keli Sheiyni.
3. Pouring hot liquid into cold is permitted by Admur in the Siddur but prohibited by the Tzemach Tzedek, and hence even if one were to hold that coffee is Kalei Habishul, and we are stringent even if its precooked, it would still be Assur to do it in the way suggested in the article.
4. Rav Meir Ashkenazi, the current Rav of Kfar Chabad, and son of Rav Mordechai Ashkenazi says he never heard this before from his father, and that in their home they made coffee regularly in a Keli Shelishi like everyone else!
5. Rav Eli Landau, the Rosh Yeshivah of Kfar Chabad, and son of Rav Yaakov Landau, stated to me that he has never heard of this chumra before, and when he learned in the Lud Yeshiva, this was not kept, and that in actuality we do make tea in a Keli Shelishi without issue

Question 2: This was addressed in the footnote in the article:

Must the coffee be placed in the strainer before Shabbos? No. [Piskeiy Teshuvos ibid footnote 274] Now, although Admur in 319:12 discusses a case in which the dregs were placed in the strainer from before Shabbos, this is only because dregs are naturally mixed with wine, and it is forbidden to filter dregs on Shabbos. However, placing dry coffee powder onto a strainer causes no filtering to take place and is hence permitted even on Shabbos. [See Admur 315:14 and 319:12]

Sources: See https://shulchanaruchharav.com/halacha/the-cooking-prohibition/

75. Question: [Tuesday, 18th Sivan 5780]

” Hi I was reading the article regarding if someone leaves the light on in the fridge on Shabbos you mentioned there that you may ask a guy to open and close the fridge.

 

Furthermore you may even ask the guy to remove the lightbulb. However this may only be done in an indirect manner as explained in chapter 307, 7.

 

You mentioned that some hold that you may even ask directly if it is needed for the Shabbos meal, however this is not the opinion of the Alter Rebbe as recorded in 276,8.

 

I would like to understand:

 

1. Isn’t turning off the light מלאכה שאינה צריכה לגופה which is only a שבות and would be permitted to ask a goy לצורך מצוה?

 

2. If the Alter Rebbe would not permit directly asking the goy to remove the lightbulb (since it’s not a שבות) why would it be permitted to ask him indirectly isn’t it generally forbidden to benefit from a  מלאכה done by a goy on shabbos unless a certain condition is met that the goy is doing it לדעת עצמו להשלים פעולתו.. But otherwise even for the sake of a mitzvah You may not indirectly ask a goy to do a מלאכה ?”

 

Answer

1. Whether Melacha Sheiyno Tzericha Legufa is a Shvus/Rabbinical is a dispute in Poskim, and there is no clear ruling that fully arbitrates like the lenient opinion. Practically, we do not consider Melacha Sheiyno Tzericha Legufa as Rabbinical regarding Amirah Lenachri, and hence one may not ask him to do so even Letzorech Mitzvah

2. You are correct in the case that there is a tangible direct benefit from which one receives from the Melacha that one may not even hint to the gentile, and many people do not know this Issur and think that every hint to a gentile is allowed. However, here there is no direct benefit and thus there is not an obligation to protest his actions as Admur rules in Kuntrus Achron, and this is the type of example that hinting to the gentile is allowed in. Practically, the Poskim rule that one may hint to a gentile to turn off a light on Shabbos so you can benefit from the darkness, as opposed to hinting to him to turn it on so you can benefit from the light.

Sources on 1: See Admur Kuntrus Acharon 275:2; 278:2; 316:17; 328:3; 334:25; 340:2; 610:7; M”A 307:7; Maharshag 2:54; M”B 302:36; Ketzos Hashulchan chapter 138 footnote 5; Piskeiy Teshuvos 307:10; Amirah Lenachri [Yosef] 2 p. 202-205

 

Sources on 2: See Admur 305 Kuntrus Achron 1; 307:7; Piskeiy Teshuvos 276:2

76. Question: [Tuesday, 25th Sivan 5780]

What is one to do if he receives a bottle of wine as a gift on Shabbos. May he accept it? Must he use it for the meal if he accepts it?

 

Answer:

Halacha: Indeed, it is forbidden to give or receive presents on Shabbos. However, the exception to this rule is gifts of food that are needed for the sake of Shabbos. Thus, it is permitted to give and receive a gift of food or wine on Shabbos. However, possibly this only applies if one is at least open to the idea of eating the food and drinking the wine this Shabbos. If however he plans to save the wine for another time, then perhaps it is forbidden to accept it on Shabbos and therefore he should either a) purposely use it that Shabbos in order so he can accept the gift, or b) intend to not acquire the wine until after Shabbos.

Suggestion of Bein Adam Lechaveiro: If the guest may be offended if hi wine bottle is not used for the meal, or if one knows that using it for the meal will give him satisfaction, then it is proper to do so.

Sources: See here for the full details of this matter: https://shulchanaruchharav.com/halacha/may-one-give-a-present-on-shabbos-or-yom-tov/ Vetzaruch Iyun if the receiver must indeed intend to use it on Shabbos if he plans to acquire it, as perhaps the fact that the giver’s intent was for a Shabbos need, it suffices. See Admur 527:28 Vetzaruch Iyun.

77. Question: [Wednesday, 25th Sivan 5780]

What is one to do if he receives a bottle of wine as a gift on Shabbos and it was carried from outside of Techum Shabbos, or from an area without an Eiruv?

 

Answer:

Then he and anyone else for whom the wine was intended may not drink it on Shabbos, and therefore it is best for him to have intent to not acquire it until after Shabbos. However, it is not Muktzah, although may not be carried outside the home if it was brought from outside the Techum.

See here for the full details of this subject: https://shulchanaruchharav.com/halacha/chapter-325/

78. Question: [Wednesday, 25th Sivan 5780]

Sholom U’bracha

 

I read with interest your post regarding using creams on Shabbos.

 

Our daughter has serious eczema since childhood. She also suffers from severe allergies, which also affect her skin conditions.

 

Unfortunately, she also suffers from alopecia which causes severe and painful rashes and skin blotches on her scalp and it is not uncommon for her to be in serious pain.

 

She has special creams which are prescribed and which offer some relief.

 

Based on what was written, it seems that there would be no heter to use these on Shabbos.

 

What are your thoughts on this?

 

Thank you very much and Kol Tuv

 

Answer:

I am unsure of which article you read. In such a case as yours, certainly one may at least dab the cream onto the skin. Furthermore, if the pain is so great that it makes her weak in her entire body, then one may even smear it into the skin in a way that it becomes completely absorbed into it, if this is the common way the cream is used. This certainly applies if she is under 9 years old, in which case even if it is only slightly painful you may do as above.

Sources: See https://shulchanaruchharav.com/halacha/smearing-on-skin/

79. Question: [Shabbos, 28th Sivan 5780]

May my son use eyedrops on Shabbos to prevent his lens number from going up?

 

Answer:

Yes, if he is under 9 years old, or if lack of doing so can cause a significant loss of eyesight later on.

Background: Ideally, eyedrops are forbidden on Shabbos for medicinal purposes unless it is done for a specific active condition such as an eye infection [as opposed to mere dryness of the eye, or slight pain]. It is questionable as to how to judge the purpose for which the eyedrops are intended for, and if it is to be viewed similar to dryness, which is forbidden, or like a Sakanas Eiver which is permitted. Practically, if your son is under 9 years old you may do so for any medicinal purpose including the one you mentioned. If he is above age 9, then seemingly this matter would depend on how bad the eyesight can be damaged if the eyedrops are not given during the 24 hours period of Shabbos, and whether one can rely on those Poskim who rule that if one started a treatment before Shabbos than one may continue on Shabbos. However, my leaning stance would be that if it can damage the eyesight to the point that one will have abnormal difficulty seeing, or higher than average eye prescriptions even later on in life, then one may do so.

Sources: See Admur 328: 9,22, 26-27; 51; Michaber 328:9; Minchas Yitzchak 1:78; See Piskeiy Teshuvos 328:22; Choveret Asia 48:79

80. Question: [Sunday 29^th Sivan 5780]

May one use a spice grinder on Shabbos. We bought a spice holder of glass that has rock salt and pepper inside it and in order to put it on your food you have to swerve the top of it in circles so it grinds the salt and pepper and other herbs inside. Can we use this on Shabbos?

Answer:

No. It is Biblically forbidden to use a spice grinder on Shabbos, whether of salt or pepper. It makes no difference whether this is done right before the meal, during the meal, or any other time on Shabbos. It is always forbidden

Sources: See here on our website for the full details of this matter- https://shulchanaruchharav.com/halacha/grinding-foods/

81. Question: [Sunday 29^th Sivan 5780]

If I was Michalel Shabbos, what Tikkun should I do for it to make up for the mistake? [I would grind spices on Shabbos and did not know that its forbidden]

Answer:

The Poskim indeed discuss this matter, although prior to getting to the details of the Tikkun, lets first begin with the steps of Teshuvah which are:

1. Regret for the sin
2. Resolve for the future, which includes a resolution to study the practical laws of Shabbos from the available Sefarim.
3. As for the Tikkun: You should give money to charity in accordance to your affordability. If you can afford it, you should give $303 to charity which is the equivalent to the 18 Peshutim Kaparah x 40 days of fasts, according to the current price of silver. If you can afford to give more, than give more, and if you can’t afford to give the above amount then give less, each person according to his capability, as the main thing is to feel the pain of the money. One is to give the charity to poor Torah scholars and other charitable institutions
4. One is not to fast today

Sources: See Admur 334:28; Rama 334:26; Terumas Hadeshen Pesakim 60; Piskeiy Teshuvos 334:10 that 1,120 Peshutim is 531.2 grams of silver and see there in great length regarding other Tikkunim and Kaparos

82. Question: [Sunday 6th Tamuz 5780]

I went to the bathroom after Shabbos was over but did not yet say Baruch Hamvdil Bein Kodesh Lechol.I then realized that there were no tissues in the bathroom. May I tear toilet paper?

Answer:

In such a case, if one cannot grunt to someone to bring him tissues, then one is to think the words Baruch Hamvdil Bein Kodesh Lechol in his mind and tear the toilet paper with a Shinuiy.

Sources: See here on our website: https://shulchanaruchharav.com/halacha/baruch-hamavdil-or-havdala-before-doing-melacha/

83. Question: [Friday 18^th Tamuz 5780]

May one carry tear gas or pepper spray on Shabbos in an area with an Eiruv?

 

Answer:

Yes. Tear gas is not Muktzah, as it is made for self defense which may be needed on Shabbos, and is a permitted use. It is thus like a Keli Shemilachto Liheter and is no different than rocks and stones that have been designated for a use which is permitted on Shabbos. It is likewise no different than liquid soup.

Sources: See Gam Ani Odeka 1:12 and https://shulchanaruchharav.com/article-categories/muktzka/

84. Question: [Wednesday 16^th Tamuz 5780]

I need to dry clean my shabbes tallis and the available dry-cleaning company in my area is owned by Jewish and gentile partners and are open on Shabbos. May I send my clothing to such a store even though the owner will be Michalel Shabbos?

 

Answer:

There is no prohibition to send clothing to a Jewish owned cleaners who is opened on Shabbos if the garments will be ready before Shabbos, as in your case. The only issue in these matters is to have him do the Melacha on Shabbos itself, and hence one may not give him the laundry before Shabbos asking him to have it ready right after Shabbos. This applies even if the owner of the store is a gentile, and certainly if he is a Jew. Furthermore, if he is a Jew, then one should try to avoid giving it to him on Fridays even if one does not ask for it to be ready right after Shabbos. I would suggest you try to influence the Jewish owner to meet with a Rav to arrange for the store to be opened on Shabbos in a permitted way, through having the gentile partner receive all the income of Saturdays, as discussed in Shulchan Aruch.

Sources: See Admur 245:1-6; 252:4; Piskeiy Teshuvos 245:9

85. Question: [Friday 18^th Tamuz 5780]

May one make tradition instant soup on Shabbos?

 

Answer:

Typically, instant soups and other instant meals [noodles and the like] are not 100% cooked and therefore are subject to the Bishul laws. Accordingly, they may not be made in a Keli Rishon or Sheiyni. Even when pouring from a Keli Sheini, or entering into a Keli Shelishi, it is possibly forbidden due to being considered Kalei Habishul, and hence should not be done.

 

Sources: See Admur 318:11 and So ruled Mori Virebbe, Harav Yaakov Yosef z”l https://shulchanaruchharav.com/halacha/the-cooking-prohibition/ Halacha 14

 

 

86. Question: [Friday 18^th Tamuz 5780]

May one carry tear gas or pepper spray on Shabbos in an area with an Eiruv?

 

Answer:

Yes. Tear gas is not Muktzah, as it is made for self defense which may be needed on Shabbos, and is a permitted use. It is thus like a Keli Shemilachto Liheter and is no different than rocks and stones that have been designated for a use which is permitted on Shabbos. It is likewise no different than liquid soup.

Sources: See Gam Ani Odeka 1:12 and https://shulchanaruchharav.com/article-categories/muktzka/

 

87. Question: [Tuesday 15^th Tamuz 5780]

What is the Alter Rebbe’s Eiruv? What does this mean?

 

Answer:

I believe there is some common misconception about this term and idea, which causes some people to be “Machmir” not to use Eiruvin because of a mistaken concept that only Chabad Eiruv’s follow the Alter Rebbe. Usually the term “Alter Rebbe’s” refers to a style that is unique to the Alter Rebbe and not found in previous Poskim, such as his Kesav, certain Takanos in Tefillin, etc. This is not the case by Eiruvin, in which there is no real unique opinion of Admur in his Eiruv specifications which is different than the other Poskim, and he simply brings the opinions and arbitrates based on the Achronim. Thus, when discussing the Alter Rebbe’s Eiruv it should be taken in context that it is not a unique Eiruv according to Admur and Chabad, but simply, an Eiruv that follows the rulings of Admur, and this type of Eiruv is based on the rulings of other Poskim, Rishonim and Michaber in his Shulchan  Aruch. In fact, the Eiruv according to the rulings of the Alter Rebbe follows similar standards to a Sephardi Eiruv which is stringent like the Michaber. Furthermore, in the major debates that Admur arbitrates on to be stringent, the Mishneh Berurah does likewise, and in even a stronger tone, and hence an Eiruv that follows the rulings and stringencies of Admur, would be synonymous to an Eiruvthat follows the rulings of the Sephardi and those who follow the Mishneh Berurah. Specifically, there are a number of arbitrations of Admur in his Hilchos Eiruvin,  in some of which the Alter Rebbe writes to be stringent like the stringent Poskim, such as the Michaber/Sephardim, and M”A. The two basic Chumras of Admur [which I have seen people erroneously subscribe to him despite it being brought in the regular Shu”a] are:

1. That a Reshus Harabim is defined as a street 16 Ama wide. This matter is debated between the Rambam versus Rashi/Rosh/Tosafus, and later on between the Michaber and Rama, and Admur concludes similar to the Taz that every G-d fearing Jew should be stringent upon himself. The Mishneh Berurah likewise rules stringently in this matter
2. That the Tzuras Petachis to initially be made every 10 amos. This matter is debated between the Rambam and other Poskim and both opinions are recorded in the Michaber. The Alter Rebbe arbitrates that it is proper to be stringent like the Rambam, and so likewise concludes the Mishneh Berurah.

Sources:  See regarding Reshus Harabim: Michaber 345:7; Taz 345:6; Admur 345:11; M”B 345:23; 364:7; See regarding Tzuras Hapesach: Michaber 362:10; Admur 362:19; M”B 362:59

 

88. Question: [Tuesday 15^th Tamuz 5780]

If I make day kiddush earlier than the meal (I make it on wine plus an extra revius instead of mezonos as I’m allergic to grains) and motzi my wife who has davened already (and is also is allergic to grains and only has a small sip of wine/juice for health reasons also), and she wants to eat (fruit, etc.), can she continue to eat after I make a bracha achrona?

 

Answer:

To be Yoitzei Kiddush Bemakom Seuda, both you and your wife need to eat a Kezayis of grains or a Revius of grape juice. You making a bracha achrona makes no difference regarding her above requirement and ability to continue eating

Sources: See Admur 273:7-9

89. Question: [Shabbos 19^th Tamuz 5780]

My water tank has a crack and has been dripping water onto the floor outside in an area that plants grow. We normally turn it off whenever we are not using it. This Shabbos we forgot to turn it on before Shabbos and we now have no water in the house, which means that no water for washing nor flushing the toilet! May I turn it on, on Shabbos so we have running water, even though it will cause it to drip on the plants, or is it forbidden even in such a case.

 

Answer:

While initially certainly you should try to have this fixed as soon as possible during the week so you do not enter yourself into the above situation on Shabbos. Nonetheless, if you do not do so you may be lenient to turn on the water even though it will inevitably cause water to drip onto the grassy area. However, it is best to place a bucket and the like under the area of the drip so that it the water does not drip directly onto the grass or plans and rather overflows from the bucket onto it.

 

The reason: The above case enters one into the question of Pesik Reishei Sheiyno Miskavein and Delo Nicha Lei, as well as Gerama, which are all quite complex topics and subject to debate. In general, we rule that a Pesik Reshei may not be done by Eino Miskavein Deino Nicha Lei, even by a Rabbinical prohibition, although some Poskim are lenient by a Rabbinical prohibition. This case could be a case of Biblical prohibition of planting depending on whose lawn the water is falling on, the surface that it is falling on, and if one benefits from it. If one has no benefit from the growth, such as the water is falling on weeds, or is a neighbors yard, then it is Rabbinical, while if it is public property, or one’s own yard, and it is falling on desired grass or plants, then it becomes Biblical. Nonetheless, an additional aspect in this case is the matter of Gerama, as one is not pouring the water directly onto the grass and it simply flows there through entering the water tank and then seeping through the cracks and dripping. Now, regarding Gerama we find conflicting rulings as to when it is allowed, as well as to its exact definition. Thus, we find that the Poskim of today argue if it is permitted to use a sink on Shabbos if the water falls out from the pipe below and flows onto grass. Some view this as permissible Gerama of Eino Miskavein, and bring a proof from a similar allowance regarding letting water flow from a Reshus Hayachid to a Reshus Harabim, and therefore permit it in this case as well. Others however argue that it is only allowed by a potential Rabbinical prohibition and not Biblical, as well as that it may not be considered Gerama at all, but rather Koach Rishon. Practically, in the above case I ruled that one may be lenient, especially being that it is seemingly considered a Gerama according to all and the matter was needed Lekvod Shabbos, and that according to the description of the questioner, it was dripping on mere weeds, thereby making the case only Rabbinical, and thus everyone would agree that in this case it would be allowed. Nonetheless, I stipulated that it should be fixed as soon as possible, and to place a bucket under to make the Gerama as Koach Sheini and Shelishi.

 

Sources: See Admur 336:9 regarding pouring water onto plants and grass and difference between if one receives benefit from it or not; 320:24 regarding Pesike Reishei Delo Nicha Lei by Rabbinical prohibition that we are initially stringent; 334:22 regarding Geram Kibuiy that it is only allowed Bemakom Hefesd and only in certain type of Gerama; 357:1-3 regarding causing water to flow from Reshus Hayachid to Reshus Harabim that is only Rabbinical and is thus permitted if is eino miskavein; Har Tzevi 207; Tal Harim Zoreia 4; Az Nidbaru 4:17; SSH”K 12:19 in name of Rav SZ”A [permitted]; Piskeiy Teshuvos 336:10 [permitted according to all if falls on ground that causes weeds to grow]

 

 

90. Question: [Shabbos 11^th Menachem Av, 5780]

I own a swing set with a canopy like hovering on top to block the sun. The canopy can be moved in different positions, such as horizontal/flat to completely shade from the sun, or upright/vertical, to only block the sun partially. My question is whether I may move it up and down on Shabbos.

 

Answer:

It is forbidden to create or undo a hovering which was made for protection purposes on Shabbos. Hence, clearly one may not take off the hovering to stop it from blocking the sun, and may not erect it initially on Shabbos so it block the sun. However, here that it is already erected, then there is possibility for allowance, in the following case: If even in its vertical state it still hovers one Tefach [8 centimeters in width] over the swing, then if it was standing in this state before Shabbos it may be further opened to its flat state on Shabbos without issue, and then further closed to its vertical state if desired. However, if it was opened before Shabbos to its full flat state, then seemingly one may not tilt it upwards which will cause some of its flatness to no longer be an Ohel-hovering. If, however, it will always remain a hovering and no part of the materiel will become actually vertical [but just a slanted hovering versus a flat hovering], then seemingly it may be opened and closed without issue, as there is no issue with changing the positions and moving an already established hovering on Shabbos. Practically, I suggest that before Shabbos you open the hovering to its full vertical state, with a single Tefach of stretched hovering, so you can then be allowed on Shabbos to open and close it as needed.

Sources: See Admur 315:1-2; 16 [may not dismantle the part which hovered before Shabbos]; Michaber 315:1-2; Shabbos 125b; Avnei Nezer 211:34 brought in Ketzos Hashulchan 120 footnote 17 [permits dismantling up until Tefach]; Chazon Ish 52:7

 

91. Question: [Sunday 26^th Menachem Av, 5780]

Does one stand up for the Yehi Ratzon when reciting Shabbos Mevorchim Tehillim?

 

Answer:

I have not heard or seen any such requirement or Hiddur and do not see any reason for it. However, usually those who say Kaddish after the Yehi Ratzon will stand for the sake of the Kaddish already when they say the Yehi Ratzon. Likewise, those who stand for Kaddish, may also begin standing already from the Yehi Ratzon, although not because the Yehi Ratzon must intrinsically be said standing.

92. Question: [Sunday 3^rd Elul, 5780]

 

Hi,

on Shabbos is one allowed to rub, with ones foot, saliva on the floor, (from “lehevel vlarik”)? 

 

Answer:

 

Yes, if the floor is tiled. No if Davening outside on an earth floor

Sources: See here: https://shulchanaruchharav.com/halacha/spitting-by-aleinu/

Eiruvin

93. Question: [Thursday 19^th Sivan 5780]

If a home front garden entrance has brick posts where a gate used to be attached but now the gate is off, is this still called tzuras hapesach to allow one to carry on shabbos or does there actually have to be a gate attached?

 

Thank you

 

Answer:

As a general rule, the laws of Eiruvin are very intricate and complex and contain various factors that can affect the validity of an area. Accordingly, by Eiruvin related questions, it is best to try to show the physical area to a local Rav who is an expert in Eiruvin and follow his advice. Nonetheless, based on the descriptions you gave, so long as all the following conditions are fulfilled then it is a valid Rehsus Hayachid:

1. The leftover brick posts are at least one Tefach wide [8 centimeters] and 10 Tefach tall [80 centimeters]
2. The leftover brick posts are on each side of the entrance, or is only on one side of the entrance but is 4 Tefach wide [32 centimeters] and 10 Tefach tall.
3. There are three other walls by the garden [i.e. the wall of the house, and two side walls leading to the gated entrance]
4. The entrance space to the garden which was created by the removed gate is no more than 10 Amos [490 centimeters] long. If the space created by the removed gate is more than 10 Amos, then it requires Kosher Tzuras Pesach created by a string which hovers over a 10 Tefach tall post.

If all the above conditions are fulfilled, then it is valid without doing anything else and you may carry to and from it on Shabbos without reattaching the fence. [See picture below for comparison of case] This is because ideally an Achsadra, which is a three walled room is already Biblically considered a Reshus Hayachid and requires a mere recognition of protrusion in its open fourth direction in order to validate it. However, there are various details in this protrusion and it is only valid under the above conditions, otherwise it is Rabbinically forbidden to carry to and from it on Shabbos, and it has the same law as a Karmalis. If, however, one creates a Kosher Tzuras Pesach using a string that hovers over a Ten Tefach pole at each end, then it once again becomes valid even if it does not have any valid protrusion on the fourth open side.

Sources: See Eiruvin 5; Michaber 363:1-2; Admur 363:1-4; 345:6; 386:1; M”B 363:8-9; Eiruv Kehilchaso p. 68-73

Rosh Chodesh

94. Question: [Friday 1^st Elul, 5780]

May a woman shave body hair on Rosh Chodesh?

 

Answer:

Yes.

The reason: The issue with removing hair on Rosh Chodesh is due to the Tzavah of Rav Yehuda Hachassid and he specifically writes only against shaving the head or beard on Rosh Chodesh. Accordingly, shaving other body hair is permitted without restraint.

Sources: Tzavas Rav Yehudah Hachasid 48

 

 

95. Question: [Friday 1^st Elul, 5780]

Should one try to eat meat on Rosh Chodesh?

 

Answer:

Although it is a Mitzvah to eat delicacies on Rosh Chodesh, there is no obligation to specifically eat meat on Rosh Chodesh, and one may eat any delicacy of his choosing, including meat. Nonetheless, some write that it is a Hiddur to eat meat and fish just as on Shabbos, and so is the practice of some Chassidic Rabbeim.

Sources: See Michaber 419:1; Mishmeres Shalom Kudinav 30:4 that his father would eat meat and fish on Rosh Chodesh just as on Shabbos; Mitzpeh Aryeh Orach Chaim Tinyana, 12; Bnei Yisaschar (Maamar Tamuz – Av 10; Mishkenos Haroim Nachalah L’Yisrael 37: 72;

 

 

96. Question: [Friday 1^st Elul, 5780]

What is the law if one said Ritzei instead of Yaaleh Veyavo in Birchas Hamazon?

 

Answer:

He is Yotzei, although if one remembers prior to saying Uvinei Yerushalayim, then he is to repeat from the beginning of Racheim and say Yaleh Veyavo. If he remembers only after Uvinei Yerushalyim, but before beginning Baruch..Hatov Vihameitiv, then he is to add the special printed blessing for Rosh Chodesh in that area.

Sources regarding if said wrong Meiyn Hameura:  See Ketzos Hashulchan 47:13 and footnote 25; M”A 271:14; Machatzis Hashekel ibid; Admur 108:18

 

 

97. Question: [Friday 1^st Elul, 5780]

What is the law if one said Ritzei instead of Zachreinu Letova in Meiyn Shalosh?

 

Answer:

He is Yotzei.

Sources regarding if said wrong Meiyn Hameura: See Ketzos Hashulchan 47:13 and footnote 25; M”A 271:14; Machatzis Hashekel ibid; Admur 108:18

 

Yom Tov

5. Question: [Thursday 5^th Sivan 5780]

Must I do Eruv Tavshilin if I plan on catering all my meals?

 

Answer:

Yes, as one still needs to warm up the food, and light Shabbos candles which require Eruv Tavshilin.

6. Question: [Thursday 5^th Sivan 5780]

a hot shower on Yom Tov for the sake of Shabbos?

 

Answer:

You may take a warm shower, assuming you do not have an automatic boiler [turns on gas or electricity as soon as hot tab is turned on].

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/taking-a-shower-on-yom-tov/

7. Question: [Monday 9^th Sivan 5780]

May one Daven Maariv early on the second night of Yom Tov? What about when Yom Tov goes into Shabbos?

 

Answer:

Ideally, one is not to do so. On the first day of Yom Tov, Maariv is not to be Davened early even if the next day is Yom Tov, just as we rule regarding not Davening Maariv early on Motzei Shabbos. However, when Yom Tov falls on Erev Shabbos, some Poskim rule that one may Daven Maariv early.

Sources: See M”B 527:3 and here for further details of this subject: https://shulchanaruchharav.com/halacha/the-general-laws/

98. Question: [Thursday 23^rd Menachem Av, 5780]

May a peeler be used on Yom Tov?

 

Answer:

Yes.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/using-a-peeler-on-yom-tov/

99. Question: [Sunday 3^rd Elul, 5780]

 

I have learned that since holiness is more revealed in the Land of Israel, Yamim Tovim can be revealed and received there in one day, as opposed to in golus where two days are required.

My daughter will be learning in a seminary in Israel this year.  According to the shita of Chabad, should she keep one or two days of Yom Tov?

Thank you.

 

Answer:

Chabad Rabbanim debate this matter. My ruling in such situations is that she should keep one day.

Background: The scenarios in which a non-resident is required to keep Yom Tov only one day in Eretz Yisrael is disputed between the Poskim, including between the Alter Rebbe’s first and second version of his Shulchan Aruch. In the second version he states as you wrote above, that one is to always follow where he is in, as his spiritual effluence of Yom Tov is received through his current location. The Rebbe Rashab, however, took the approach of the first version of Admur. We as well find conflicting instructions throughout the years within the writings of the Rebbe, even though in general the Rebbe’s approach was like the first version of the Shulchan Aruch. Accordingly, the matter is disputed amongst Chabad Rabbanim, with some taking the approach of the latter version of the Shulchan Aruch, and others taking the approach of the first version of the Shulchan Aruch, which is the implied directives of the Rabbeim.  

Practically, for Chabad Chassidim, I rule to keep one day like in Eretz Yisrael as I received from my Rebbe by whom I did Shimush, Harav Asher Lemel Hakohen Shlita. In addition, irrelevant of one’s personal stance, it seems that the Chabad populace as a whole has accepted the approach of Admur in his second version, as can be seen by each holiday that the visitors to 770 keep a full two days just like the Diaspora residents. It would hence be highly contradictory to follow the ruling of the later version of Admur for visitors to the Diaspora, but apply the ruling of the earlier version to visitors to Israel. Those who voice the argument that a true home of a Chassid is in 770, and hence he is considered a resident, I find preposterous to accept in regards to making Halachic decisions based on it, not to mention that those who make such claims would need to be consistent with all other resident laws applicable to them to always consider themselves as visitors of Israel, regarding keeping two days in Eretz Yisrael, Tefilas Haderech, Visein Tal Umatar, etc et, and there is no greater confusion in the boundaries of Halacha then such new claims. Nonetheless, despite the above, by Pesach I rule stringently regarding the last day, to not eat Chametz, as ruled the Rebbe Rashab.

 

Sources: See Admur 496:7-11; Basra 1:8; Shaar Hakolel 1:2; Minchas Yitzchak 5::43; Likkutei Sichos 3/997; Letters and talks of Rebbe printed in Shulchan Menachem and the many Sefarim cited there which discuss this matter in great length as to the Chabad position, and as evident, each Rav has his way of ruling.

Pesach

8. Question: [Monday 23^rd Sivan 5780]

What’s if somebody brought a bottle of vodka Klp on pesach and we don’t drink mashke on pesach. And other case brought a bottle o whiskey on pesach NOT klp What is the host supposed to do ? Thanks “

Answer:

If the whisky is KLP, then you can accept it and put it away. If it’s on Shabbos or Yom Tov, then have in mind to not acquire it until Chol Hamoed.

If its not KLP [i.e. Chametz] its forbidden to accept.

See here for the full details:

https://shulchanaruchharav.com/halacha/what-to-do-with-a-gentiles-chametz-that-entered-ones-home-on-pesach/

Sefiras Haomer

9. Question: [Tuesday 11^th Iyar 5780]

Hi Rabbi Goldstein. Things were so hectic before pesach I didn’t get around to cutting my hair. It’s very itchy and hot under my tichel and keeps sticking out. Am I permitted to cut it or must I wait till Shavuot?

Answer:

You may cut for reasons of Tzenius. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/haircuts-during-sefirah/ by footnote 54

10. Question:

Why is Pesach Sheiyni on the 14^th and not the 15^th like the original Pesach?

Answer: [Wednesday, 12th Iyar 5780]

As it commemorates the slaughter of the Pesach lamb which took place on the 14^th of Nissan and Iyar and not the 15^th.  See here for the full details of this matter: https://shulchanaruchharav.com/halacha/background-of-pesach-sheiyni/

11. Question: [Friday, 14th Iyar 5780]

When do we Lubavitchers eat matzah today.

Answer:

Our custom is to eat Matzah during the day meal of the 14th of Iyar. The Rebbe himself however ate the Matzah many years on the night of the 15th. This custom is also mentioned in talks of the Rebbe. The Rebbe states that those who are meticulous eat Matzah three times, once on the night of the 14th, once by the day of the 14th, and once on Motzei the 14th.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/matzah-on-pesach-sheiyni/

12. Question: [Tuesday 18^th Iyar 5780]

May one say Shehechiyanu on Lag Boamer?

 

Answer:

Yes. See here for the full details of this subject: https://shulchanaruchharav.com/halacha/shehechiyanu-during-sefirah/

13. Question: [Monday 2^nd Sivan 5780]

From when is it our custom to begin listening to music before Shevuos? Is it from Sheloshes Yemei Hagbolo which starts Monday night? Or only from daytime Tuesday?

 

Answer:

Many are accustomed to abide by all the mourning periods customs brought in Shulchan Aruch Admur, which extends until Erev Shavuos, and thus they are stringent not to listen to music until Erev Shavuos, after daybreak. This is not an obligation, but is the widely practiced custom in Chabad. Those who begin listening to music during Sheloshes Yimei Hagbalah, while have upon whom to rely, are not following the custom brought above to follow mourning customs until all mourning periods have ended.

See here for the full details of this subject: https://shulchanaruchharav.com/halacha/date-of-the-period-of-mourning-when-are-the-mourning-customs-to-be-kept/

Shavuos

14. Question: [Tuesday 11^th Iyar 5780]

Shalom. Im the Shavuos book, it is written on page 32 that the Rav will publicize the Maamar “Bechodesh Hashlishi”. Did He? Where Can I find it?

Thanks

Answer:

https://shulchanaruchharav.com/halacha/parshas-yisro-torah-or-the-purpose-of-matan-torah-dveikus/

 

15. Question: [Tuesday, 25^th Iyar 5780]

In chutz la’aretz, where Shavuos will also be on Shabbos, does one say Pirkei Avos on Shabbos Shavuos?

 

Answer:

It is to be said in Eretz Yisrael, and is not to be said in the Diaspora. In such a case, residents of Eretz Yisrael will be one chapter ahead of the Diaspora until Rosh Hashanah. In the Diaspora, Pirkei Avos is not read that Shabbos as it is the 2nd day of Yom Tov.

See here for  the full details of this subject: https://shulchanaruchharav.com/halacha/reciting-pirkei-avos/#_ftn12

 

16. Question: [Tuesday, 25^th Iyar 5780]

Does one say shechechiyanu on the second day of Shavuos?

 

Answer:

Yes. We always say Shehechiyanu on the second day of Yom Tov in the Diaspora, just as on the first day.

Sources: Admur 490:1; 600:5-6

17. Question: [Sunday 1^st Sivan 5780]

Can you please explain the reason that Chabad shuls do not read this megilla on Shavuos like other shuls do, especially when contrasted with the amount of times Megillas Esther is read, sometimes around the clock, in Chabad.  One might think that Megillas Rus is super important to be read in Chabad  since it deals with the ancestor of Moshiach. Thank you.

 

Answer:

The reading of Megilas Ruth on Shavuos is not a Talmudic institution, and is unlike the reading of the Megillah of Esther, which is an enactment of the prophets and Talmudic Sages and mentioned in the Mishneh. So we cannot compare the legal obligation of the two at all. With that said, its reading is recorded in Rishonim, although is a mere custom and not obligation, and as with many customs, may not have been adapted by all sects of Jewry. Furthermore, in truth the Chabad custom is to read Megillas Ruth during the Tikkun Leil Shavuos which is read on the night of Shavuos and not by day.

The source for Chabad not reading it specifically by day is: Piskeiy Hasiddur 166 based on omission of Admur in Siddur; Hamelech Bemesibo 1:171; Sichas Chag Hashavuos 1958:37; Hisvadyus 1988 3:419; See Shulchan Menachem 2:245; Otzer Minhagei Chabad p. 305-306; So is also the custom of Ger, to not read Megillas Rus during the day. [Nitei Gavriel 23:2]

18. Question: [Monday 2^nd Sivan 5780]

Dear Rabbi Goldstein,

 

I ask if I am able to use a Havdalah candle for my existing flame for Shavuos and Shabbat as I will not able to buy a two day candle for this purpose in time for Yom Tov.

 

I thank you Rabbi for your kindness in answering my Shaala.

 

Answer:

Yes you may. A 24-day candle suffices. If you are referring to a Yizkor candle, it is not needed from the letter of the law, although you may leave your Havdalah candle lit in its place. This is all assuming that your Havdalah candle will last that long.

Sources: A Havdala candle is not Kedusha, and at best is Tashmishei Mitzvah, and may be used for mundane purposes. [Kaf Hachaim 674:17; Biur Halacha 154:14 “Shedolkin Limitzvasan”] It is permitted to leave a torch lit into Shabbos. See Shulchan Aruch chapters 263-264

Three Weeks-Tishe Beav-Churban Habayis

19. Question: [Wednesday 10^th Sivan 5780]

Must one leave a space by ones wall without paint Zecher lamikdash? What is Chabad custom?

 

Answer:

The custom of the world is to be lenient, however, it is best to be stringent, as was the custom of the Rebbe Rashab, and so is my personal custom, unless one of the cases of exception apply, as explained in the article here: https://shulchanaruchharav.com/halacha/leaving-part-of-ones-wall-unpaint-zecher-lachurbaned/

100. Question: [Monday, 23^rd Sivan 5780]

Hello Rabbi Goldstein,

I am currently involved in a civil court case against a non- jew.

Anyway, I have a hearing in front of a judge scheduled for 23 Taamuz. I think I read somewhere that the three weeks are not an auspicious time to be involved in litigation against a non jew. Is it recommended that I request to have the hearing postponed?

 

Thank you so very much!

 

Answer

There is nothing to worry. May Hashem send you success in the case. The abstaining from court cases with gentiles applies only during the Nine Days, beginning from Rosh Chodesh Menachem Av, and not from the start of the three weeks. Thus, the Jews Mazal is still strong and you should have G-d’s help in being successful to bring it to a happy ending.

Sources: Michaber 551:1; Rav Papa Taanis 29

101. Question: [Monday 14^th Tamuz 5780]

May one make a birthday party for a 1 yr old baby in the 9 days. More specifically in the week of Tisha B’av. May one make a birthday for any age? Farbrengen etc.”

 

Answer:

Yes. There is no issue with making birthday parties or farbrengens during the three weeks, so long as there is no dancing or music. The only meal that is prohibited during the three weeks-nine days is one of engagement/wedding

 

102. Question: [Wednesday 16^th Tamuz 5780]

May a kallah buy things that she needs now, during the three weeks?

 

Answer:

A Kallah whose Chasan has yet to fulfill the Mitzvah of Peru Urevu may purchase things for her wedding during the three weeks without restriction if there will be difficulty or loss doing so afterwards.

See here: https://shulchanaruchharav.com/halacha/buying-clothing-during-the-three-weeks-and-nine-days/ by footnote 11

103. Question: [Wednesday 16^th Tamuz 5780]

Can one sign contracts/agreements during the three weeks? I have one coming up…

 

Answer:

Yes. The stringency is against buying the home

Sources: See Levushei Mordechai 1:101; Nitei Gavriel 28:11

104. Question: [Motzei Shabbos 19^th Tamuz, 5780]

May I have back surgery during the three weeks. I have a herniated disk which is excruciatingly painful.

 

Answer:

Yes you may, preferably before the nine days, and at least before the week of Tishe Beav, if possible.

Sources: See Igros Kodesh 19:376

105. Question: [Tuesday 7^th Menachem Av, 5780]

I am recovering from back surgery and am in pain. Must I fast?

 

Answer:

If you are pained to the point that you feel the need to be in bed, or if you feel general weakness in your entire body due to the pain or surgery, and thus ideally should be bedridden, then you are not to fast. Even if this is not the case, do not fast unless you discuss the matter with your primary physician.

Sources: Michaber 554:6; M”B 554:11

106. Question: [Tuesday 7^th Menachem Av, 5780]

May one eat fish on Erev Tishe Beav?

 

Answer:

Yes, with exception to the Seudas Hamfsekes, in which eating fish is forbidden.

Sources: Michaber 552:2

107. Question: [Tuesday 7^th Menachem Av, 5780]

Should I eat the Seudas Hamfsekes even if I will not be fasting?

 

Answer:

Yes, you should nevertheless eat a Seudas Hamafsekes and partake in all its regulations and customs.

Sources: See Shevet Halevi 10:83; Halichos Shlomo 15:2; Halichos Vehanhagos p. 13; Or Letziyon 28 footnote 1; Toras Hayoledes 48 footnote 18; Nitei Gavriel 51 footnote 6

 

108. Question: [Wednesday 8^th Menachem Av, 5780]

May I wash my hands with soap or other sanitizing gel on Tishe Beav in order to protect myself from Covid-19?

 

Answer:

Yes, it is permitted to wash the body to remove dirt and it is permitted to smear gel on the body for medicinal purposes on Tishe Beav, and certainly the above purpose of handwashing to prevent spread of disease is justified as both medicinal and to remove germs, and is therefore allowed.

Sources: Michaber 554:15; Admur 613:7; 614:1

 

109. Question: [Wednesday 8^th Menachem Av, 5780]

May one iron a cloak used to do Taharah on a Jewish body? I have a Taharah that I am scheduled to perform today on behalf of  a dear friend, may I iron it. It is very wrinkled and I feel very bad to use it in this state.

 

Answer:

It is forbidden to iron clothing during the nine days. I am unaware of any allowance in the above case.

Sources: Michaber 551:3; Vetzaruch Iyun if the person would be very ashamed and embarrassed to wear it in front of the other women doing Taharah if this would be allowed-See Nitei Gavriel 35:5 in name of Manhig Hilchos Tisha B’av

 

110. Question: [Wednesday 8^th Menachem Av, 5780]

May one eat bread with butter and cheese during the last meal-Seudas Hamafsekes?

 

Answer:

It is forbidden to eat more than one cooked food by the last meal eaten before Tishe Beav, known as the Seudas Hamafsekes. Butter goes through a cooking process, as well as does the milk used to make the cheese, which enters it into doubt as to its permissibility, as it is customary to eat a hard boiled egg during the Seudas Hamfsekes, and hence one may no longer eat any other cooked food. Practically, the Poskim debate as to whether butter and cheese which is made from cooked milk is defined as a cooked food, and in my opinion one should be stringent and avoid it during the Seudas Hamafsekes, although those who are lenient have upon whom to rely.

Sources: Beir Heiytiv 552:5 and Chayeh Adam 134:6 and Kaf Hachaim 552:29 [cheese and butter is permitted as they are from raw foods-Unclear if this applies even if made from cooked milk]; Misgeres Hashulchan 123:6 that one should eat the bread with butter, although leaves cheese in question being that it is cooked; Ben Ish Chaiy Devarim 19 and Kaf Hachaim 552:13 permits yogurt even though is precooked; Kaf Hachaim 552:10 and M”B 552:11 regarding cooked milk and cheese that is forbidden; Nitei Gavriel 52:12 [permits]; Sefer Hachaim; Or Letziyon 28:2 [forbidden, as todays cheese and butter is cooked]; Toras Meir 106 permits all spreads on breads and that so rules Rav Elyashiv and Rav Karelitz; Tzidkas Efarim p. 101 in length that it is forbidden and that so ruled to him Rav Chaim Kanievsky

 

111. Question: [Wednesday 8^th Menachem Av, 5780]

Hi Rabbi

 

I have two specific questions if you please can answer:

 

1. Can I continue my video editing course today night (Tisha VeAv)?

 

2. There is an online course that has a cost. My friend already paid it and he offer me his username and password. Can I use it? Or is that consider stealing?

 

Answer:

Video editing course: May not be done unless missing the class will cause a monetary loss, such as you will not be able to make up the course and come to fail the exam etc.

Using another’s account: Is forbidden, unless your friend bout it on your behalf and you are the sole user.

Sources: Rama 554:22; M”A 554:23 and 27 regarding general prohibition of mind consuming Melacha on Tishe Beav and that it applies even at night; Michaber 554:23 regarding allowance to prevent loss

 

112. Question: [Wednesday 8^th Menachem Av, 5780]

 

1. May I cut a hangnail today?

 

2. I am a few months pregnant. May I sit on a regular chair couch on Tishe Beav?

 

Answer:

Hangnail: You may cut the hangnail if it is bothering you.

Chair: Yes, you may sit on a regular chair/couch if it is difficult for your to sit on the ground due to the pregnancy.

Sources for cutting hangnail: See M”A 551:11; Noda Beyehuda Kama Y.D. 99 and certainly one may follow their opinion to prevent pain, especially that one can argue that doing so is allowed even according to the stringent opinion as it is being done for a medical reason, as ruled regarding a haircut: See Aruch Hashulchan 493:3;

Source for sitting: Aruch Hashulchan Yoreh Deah 387:3

 

113. Question: [Thursday 9^th Menachem Av, 5780]

Thank you for all your articles I really enjoy them I have a question: I know that when it comes to learning on Tisha beav even the subjects which are permitted to be learned should not be learned b’iyun, so can I learn the biur of the Maharal In “netzach yisrael” on the sugya of gittin which speaks about the churban?

Thanks

 

Answer:

Seemingly its allowed just as one may learn the commentaries on Iyov. However, it all depends on the depth of the material. It’s mainly Pilpulim on the subject which is to be avoided, however simple commentary to understand Peshat in the Sugya is permitted. Thus, if the above material is more than just plain commentary then you should not learn it, while if it is, then it may be studied.

Sources: See Taz 554:2 [regarding Pilpul]; M”A 554:5 [regarding questions and answers]; P”M 554 M”Z 2; Birkeiy Yosef 384 regarding Avel; Shalmei Tzibur p. 167b; Chochmas Adam 165:10; Kitzur SHU”A 210:1; M”B 554:5

 

114. Question: [Thursday 9^th Menachem Av, 5780]
115. In repetition of shmoneh esrei at minchah the shliach tzibur in Bonei Yerushalayim said baruch atah HaSh-m and then caught himself that nacheim was not said. May he say lamdaini chukecha and continue nacheim? He actually said lamdaini chukecha. What should he have done. then some Poskim[31] rule he is to conclude the blessing with Lamdeini Chukecha and then go back and recite Ya’aleh Veyavo and then repeat BH.  Found for Rosh Chodesh on your website.

 

Answer:

He should not have said Lamdeini Chukecha and should have continued and said it in Shema Koleinu.

Sources: One never says Lamdeinu Chukecha unless the matter omitted invalidates the Shemoneh Esrei, and even then some Poskim prohibit: See Rama 565:2; Kaf Hachaim 565:11; Nitei Gavriel 9:13; Admur 294:3; Tehila Ledavid 294:7; Ketzos Hashulchan 21 footnote 12; Thus, it is obvious that this case is not comparable to Yaleh Veyavo on Rosh Chodesh, and he should not have said it. Regarding saying in Shema Koleinu: See Taz 557:1; See similarly regarding a Chazan forgetting Aneinu that he should make it up in Shema Koleinu: Admur 119:5

Fast days

115. Question: [Wednesday 16^th Tamuz 5780]

I have had a loss of smell for the past few month and this past week I started regaining my smell, although I can only smell strong fragrances up close (e.g. walking past steaming chicken soup).

Can I fast?”

 

Answer:

Ask your doctor. Ideally, if you feel healthy and are now towards the end of the illness, you could fast.

116. Question: [Wednesday 16^th Tamuz 5780]

I just found out this week that I am expecting, Baruch Hashem!!! The fast of 17 Tammuz is coming up. I am not even one month pregnant yet, so I was wondering if the rule that a pregnant woman must fast only 9 Av and Yom Kippur applies in this case.

 

Answer:

A pregnant woman who is in pain is exempt from fasting starting from the 41^st day of her pregnancy. If she feels weak or in great pain then she may be lenient even prior to 40 days. If she does not feel weak or any pain at all then she is required to fast if she has not yet entered her second trimester.

This only applies if you have zero covid-19 exposure, if you have been exposed and require to be in isolation, then do not fast

Sources: See here for the full details of this subject https://shulchanaruchharav.com/halacha/who-is-obligated-and-who-is-exempt-from-fasting/ by footnote 39

117. Question: [Wednesday 8^th Menachem Av, 5780]

Dear Rabbi Goldstein,

Please accept my apologies for the timing as I know Tisha b’Av is upon you very soon. I have been having some blood pressure issues and especially a very very low pulse rate int he last several weeks.  I see my cardiologist in 2 weeks for this.  Please tell me if I am not feeling well at some point over the fast whether I should continue and exactly how.  Thank you so very much! 

Wishes for a meaningful fast,

 

Answer:

In general, fasting with low blood pressure is not advised. You need to speak to a doctor and receive their direction and advice for such a question, as to whether there are any risks involved in you fasting at this point. If for whatever reason you cannot reach a doctor, then do not fast. Eat and drink according to the Shiurim, and if you do not feel well, even in the slightest, eat and drink normally.

Sources: See Michaber 554:6; Low blood pressure is known to be a health risk for people who fast, and hence without clear instructions from a doctor otherwise, a Rav has no choice but to instruct the said individual to follow Shiurim. Obviously, it is the patience responsibility to do all in his power to reach their doctor and escape the doubt.

 

Rosh Hashanah

118. Question: [Sunday 3^rd Elul, 5780]

May/should one blow Shofar with a mask on due to worry of spread of Covid which can be blown into the air at much further distances when blowing.

 

Answer:

I am unaware of the medical research on the matter of blowing with versus without a mask, however, certainly blowing with a mask, or any item attached to the Shofar especially by its end or between the mouth and the Shofar is a potential invalidation. If one blows the Shofar while wearing a mask, it is invalid. If one blows it with a mask on top, it is possibly invalid due to the clause that prohibits adding to the end of the Shofar, as well as the clause which invalidates a Shofar whose sound as changed. I am aware of the guidelines issued by some Rabbinical bodies that one should blow the Shofar with a mask on it, although I am unclear as to the basis of their ruling as it is clear from the Poskim that no material may be added to the end of the Shofar, otherwise it is invalid. Thus, in my opinion it should not be done, and as an alternative, the Shofar should be blown outside the Shul. However, in Elul when Shofar blowing is just a custom, certainly one may blow with a mask if such is required due to Covid.

 

Sources: See Michaber 586:7 regarding attaching non-Shofar material to the Shofar, and if the sound alters; Admur 586:16 regarding the invalidation of a plated Shofar if it is between the mouth of the person and the Shofar, and regarding the invalidation of a plating that changes the sound of the Shofar; Admur 586:11 and 16 and Michaber 586:11 that the Shofar is invalid if any material is added to the end of the Shofar even if the sound does not change.

119. Question: [Sunday 3^rd Elul, 5780]

I forgot to say Ledavid by Mincha, may I make it up by Maariv?

 

Answer:

Seemingly it is better not to do so. However, one who does so have upon whom to rely.

The reason: We indeed find that some are accustomed even initially to say Ledavid at night, and so is the recorded Minhag Ashkenaz. Practically, however, most Poskim rule it is to be said by Mincha, which would enter its recital by Maariv into a question of saying Tehillim at night, which is avoided. Thus, it would seem that one should not make it up at night in expense of transgressing the adherence of avoiding saying Tehillim at night which is not part of the Seder Tefila. However, one who does so under the argument that it is considered Seder Tefila for some Jews seemingly has upon whom to rely.

 

Sources: Alef Hamagen 581:6; Divrei Malkiel 6:23-2; Kitzur Shulchan Aruch 128:2; Siddur Admur; M”B 581:2; Siddur Beis Yaavetz-additions of the editor

Sukkos

120. Question:

I am trying to grow an Esrog tree inside of a pot. I was told that I Halachically need to make a hole in the pot so I can use the Esrog, is this correct and why?

 

Answer:

Produce which grows in pots versus in the ground contain several Halachic ramifications, including 1) Uprooting on Shabbos; 2) Shemita, 3) Terumos and Maasros; 4) Kilayim; Blessings; etc. Another one of the ramifications is in the realm of Daled Minim, and if an Esrog which grew in a pot without a hole is considered a fruit with regards to the Mitzvah of Daled Minim. This matter is indeed disputed amongst the Poskim, with some viewing it as valid and others viewing it as invalid. Practically, to avoid the debate one is to make a hole in the pot in order so it be valid according to all opinions.

Sources: See Rambam Maaser Sheiyni 10:8; Chayeh Adam 152:3 [questions if forbidden]; Sdei Chemed Daled Minim 3:4 [brings many opinions to both sides]; Kitzur SHU”A 136:2 [forbidden]; Chaim Uberacha 649:67 [forbidden]; Bikureiy Yaakov 651:30 [permitted]; Aruch Hashulchan 645:21 [permitted]; Sheraga Hameir 7:94 [permitted]; Yalkut Yosef 629:2 [permitted]; Piskeiy Teshuvos 649:2

121. Question: [Sunday 20^th Tamuz, 5780]

I am having a carpenter build us a pergola outside. Its purpose is both to give shade during the year and be used as a Sukkah on Sukkos. The beams of the pergola are each more than a Tefach wide and less than three Tefach wide. There is a single beam of empty space between every two set of beams. My questions are as follows: 1) May I eat under the beams? 2) Do the beams join the Sechach for the required majority shade?

 

Answer:

According to some Poskim, the beams do not join the Kosher Sechach unless you unscrew them and then re-rest them onto the frame before Sukkos. However, even according to them your Sukkah nevertheless remains Kosher if the Kosher Sechach provides more shade than the pergola beams, and you may even eat under them. Thus, make sure that the carpenter builds the pergola in a way that there is greater space between each set of beams than the width of the beams themselves.

Explanation: According to all opinions, so long as a) you place Kosher Sechach in-between the beams of the pergola, or on top of them in a way that the Kosher Sechach hovers over the space between the beams, and b) the Kosher Sechach provides more shade than the shade of the pergola beams [such as if there is more empty space between the beams than the space that the beams themselves take up, such as if the beams are 10 centimeters wide and there is 15 centimeters of empty space between each beam], and c) the pergola beams are less than 24 centimeters wide, then the Sukkah is fully Kosher and one may even eat under the beams. If the however the pergola beams provide more shade than the Kosher Sechach [such as if there is more beams than empty space between the beams, such as if the beams are 15 centimeters wide and there is 10 centimeters of empty space between each beam] then the Kashrus of such a Sukkah is dependent on several factors, such as if it was made for the sake of being used as a roof, or for the sake of giving shade throughout the year, or only for the sake of the Mitzvah of Sukkah. Even in the latter case it is still subject to debate amongst Poskim, with some always invalidating the beams due to them being nailed or screwed into the frame, and some validating it if there was material in between the beams which was removed for the sake of placing the Kosher Sechach there, or some validating even with simply placing Kosher Sechach over it. According to all, the beams are valid if one unscrews them and rests them back onto the frame for the sake of Sechach. Likewise, according to all, the beams are invalid if there exists no material that was removed from in-between the beams, and one made the pergola for the sake of dwelling under it throughout the year, to eat and sleep there.  

Sources: Admur 626:13 that only if remove roof tiles can roof beams become Kosher and 636:1 regarding Sukkah yeshana that simply placing Kosher Secha of 1×1 Tefach suffices; M”B 626:17; The following Poskim invalidate nailed beams: Rashba 1:213; Tosafus Sukkah 2a, M”A 626:6 and 627:2, Divrei David 1:37, Shaar Hatziyon 633:6; Emek Teshuvah 96; Piskeiy Teshuvos 626:9 that a) Placing on top of the beams suffices to negate the issue of Lavud Lehachmir, and b)Screwed beams are invalid Sechach and thus one must have majority shade in the Sukkah from the Kosher Sechach alone

 

 

Yoreh Deah

 

 

Laws of Kashrus

 

1. Question: [5^th Iyar 5780]

Does a 100% pure amino acid shake require a Hashgacha, such as this product https://www.myprotein.co.il/sports-nutrition/100-nac-powder/10530371.html that I would like to buy.

 

Answer:

Amino acids are derived from proteins which are in turn can be derived from meat products, which of course has the worry of being not Kosher, and thus would most definitely need a Hashgacha. I would suggest to send questions such as these to the OU or Ok Hashgacha companies and see their response. https://oukosher.org/ask-kosher-question/ See here for a list of Kosher NAC products: https://www.koshervitamins.com/Supplements-Kosher-N-Acetyl-Cysteine-NAC

2. Question: [5^th Iyar 5780]

It states in the Gutnick Chumash that Ramban brings out that the blood of cattle is not obligated to be covered since it, in most cases, becomes a sacrifice on the Altar in Temple times (p.750).

What about now? When there are no sacrifices, (may the Temple be rebuilt speedily in our day), does the blood of cattle need to be covered? Does the Rambam make mention in his Code of Jewish law pertaining to this?

 

Answer:

Indeed, it is an unequivocal ruling in all Rishonim and Poskim that the blood of a domestic animals do not need to be covered both during exile and Temple times, and this is the practice until this very day in Shechita. The Ramban simply suggests one of the rationales behind this ruling. Even according to the Ramban’s reasoning, one can suggest that the mere fact that the blood of domestic animals is brought to the altar exempts it from ever needing covering even during exile. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/notes-on-yoreh-deah-chapter-28-the-laws-of-covering-the-blood-of-the-slaughtered-animal/

3. Question: [6^th Iyar 5780]

I forgot to check my beans for bugs and already cooked them. Are they Kosher?

 

Answer:

Yes they remain Kosher. The obligation to check beans for insects is an initial obligation due to Miut Hamatzui [minority of cases] in which insects are found. However, Bedieved, so long as the beans were not known to be infested, they are Kosher if they were not checked.

See here for a related article on the subject regarding checking flour for insects: https://shulchanaruchharav.com/halacha/flour-checking-for-insects/

4. Question: [6^th Iyar 5780]

I made two batches of dough using different flours, one was wheat flour and the second was spelt, and each was less than 1000 grams. I am always careful to keep them separate and on different counters, so they don’t join for Shiur Challah. Now, my son went ahead and took the spelt dough and placed it on the counter with the wheat dough and I want to know if I have to now take off Challah.

Answer:

No, you do not need to separate Challah. The flours and doughs of two different species of flour cannot join for Shiur Challah unless one is not particular against having them mix. Thus, so long as you desire to have breads made of different species of flour the doughs do not join even if you intentionally place them in the same vessel in order to be able to do Hafrashas Challah. Even in such a case you remain exempt from Hafrashas Challah so long as there is not Shiur Challah in any individual dough.

Sources: See Michaber Y.D. 326:1; Chalas Lechem 5:14; Hilchos Hafrashas Challah [Bruyer] p. 77-78

5. Question: [Tuesday 11^th Iyar 5780]

Is mozzarella cheese a six hour cheese?

Answer:

No. The normal production of mozzarella cheese is 30 days and is hence not a 6 hour cheese.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/for-what-cheeses-must-one-wait-six-hours-before-eating-meat/

6. Question: [Thursday, 13^th Iyar 5780]

“Shalom! a few kashrus questions.   Thank you for your time.

 

1. does eating an onion cit with a fleishig knife render one fleishig?

 

2. does fresh ginger have the same status of a sharp vegetable as onion and garlic?

 

3. dry herbs, such as thyme, etc.. if they have not been kept refrigerated, do they need to be checked?

 

4. if green onions were cut and mixed into a fresh salad and no dressing was put on it and it is left overnight, is it alright to eat the salad?

 

5. strawberries- to cut off the stem and some of the top and rinse them and check them. Is this sufficient or do they need also to be soaked in soapy water?

 

6. white mushrooms- kust to wash with water and check the underside?

 

7. peaches and other summer fruits- do they always need to be cut open and checked or only if there is a known infestation, or they look suspicious?”

Answer:

• One who ate onions cut with a meat knife may eat dairy afterwards, although some are stringent. See here: https://shulchanaruchharav.com/halacha/chapter-3-separating-between-meals-of-meat-and-milk/ footnote 70
• Ginger is a sharp food like onions. See here: https://shulchanaruchharav.com/halacha/chapter-5-the-status-of-pareve-charif-foods-cut-with-a-meat-dairy-knife/footnote 141
• Thyme: I am unaware of its level of infestation. In general, it is always advised to spread spices on a plate and check prior to using.
• One may eat a salad that had green onions remain overnight. The issue of staying overnight does not apply to green onions.
• Strawberries: Different Hashgacha’s advise different ways. Some say to only eat strawberries if ground in shake. Others suffice with doing as you stated and then soaking in soapy water for 3 minutes, and rinsing well
• Mushrooms: Are not commonly infested. Simply externally look for bug holes and cut in slices to verify it is not infested.
• Summer fruits: General only need checking if you see worry of infestation. However, peaches and apricots should preferably be checked for worms inside.

7. Question: [Thursday, 13^th Iyar 5780]

“We know that if we cut a lemon or Onion with a Meat or Milk knife, the lemon becomes fleishick or milkish. Once the lemon or onion that became fleishick or milkish was used a second time to cut with another knife does it has the power to extract that tast and make knife taref if it was the opposite taste or if it was parve make it fleishick or milkish? Any difference if instead of the second knife it would be a parve squeezer?”

Answer:

A typical plastic squeezer is not an issue as it is not sharp and hence is not judged as a blade or knife. Hence, if an onion cut with a dairy knife was used with a pareve squeezer, the squeezer remains pareve. However, if the onion was cut with a meaty knife, then at times the knife becomes Treif, and if the knife was pareve then it becomes dairy. However, regarding a lemon you can be lenient bedieved that the knife remains kosher.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/cut-same-onion-with-a-meat-and-dairy-knife/ and here regarding the status of lemons as Charif: https://shulchanaruchharav.com/halacha/chapter-5-the-status-of-pareve-charif-foods-cut-with-a-meat-dairy-knife/#_ftn151

8. Question: [Friday, 14th Iyar 5780]

Rabbi, I accidentally ate a cheese sandwich in fleishig keilim, using a Fleishig knife and plate. Everything was cold. Is my plate and knife Treif? What do I do?

Answer:

Regarding the plate, all you have to do is rinse it off well, and it remains Kosher.

Regarding the knife, if it was used to cut hard cheese that was in the sandwich [such as yellow American cheese, as opposed to cream cheese and the like] stab it in the ground ten times. If it was used to cut a cream cheese sandwich, then once again simply wash it well and it suffices.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-8-taaruvos-of-basar-bechalav/ by footnote 490 and 556

9. Question: [Friday, 14th Iyar 5780]

“Hi,

 

There has been quite a shturm in England about certain foods and whether they require bishul yisroel.

 

Two foods that came up are chickpeas and corn.

 

In regards to chickpeas, one of the heads of the KLBD told me that based on speaking to people where chickpeas grow, they are edible raw.

 

My question is how do we define נאכל חי. From an academic perspective(not a psak) is the mere fact that something is edible raw sufficient to exempt it from Bishul yisroel?

 

Also, in regards to corn, a chassidish heksher leans towards that the are עולה. But “”baby corn”” is definitely edible raw, does that make it irrelevant if corn is עולה?

 

Thanks,

Shlomo “

Answer:

The rule is that the item has to be eaten raw on a regular basis for it to be free of any Bishul Akum concern. [This is a dispute in Poskim] Thus, it is clear that chickpeas contain a worry of Bishul Akum from that perspective, as they are certainly not eaten raw on a regular basis, and in fact most  people would never eat them raw, and it is thus similar to eggs which all agree has a Bishul Akum prohibition and so is followed by all the Hashgachas that I am aware of, and so rule all the Gedolei Haposkim, that the chickpeas must be cooked by a Jew. A separate issue is regarding Olah Al Shulchan Melachim.

Regarding baby corn, it seems that it can be eaten raw and therefore is free of the issue of Bishul Akum. It can only be Bishul Akum if both it is not eaten raw and is Olah Al Shulchan Melachim.

Sources: See Michaber Y.D. 113:1 and 12

10. Question: [Sunday’s, 16th Iyar 5780]

I began baking my Challas and then suddenly remembered that I forgot to do Hafrashas Challah. What should I do?

 

Answer:

You should gather all the Challahs together in a basket, or wrap them all in a sheet or towel, and then separate Challah with a blessing from one of the Challah’s, whether it is still dough, or whether it was already baked. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/forgot-to-separate-challah/

 

11. Question: [Tuesday 18^th Iyar 5780]

If a hot piece of egg omelet with small amounts of cheese fell on an oven, but was not yad soledes bo, is that piece asur to eat if it is a safek whether meat fell on the oven?

 

Answer:

If both the omelet and oven were not Yad Soledes, then everything is Kosher. However, if the top of the oven where the omelet fell was visibly dirty with assumed meat, then you should not eat the omelet as its oily content causes residue to stick to it and is difficult to clean. If you are in doubt, then be stringent and throw it out. See here for the full details of this subject: https://shulchanaruchharav.com/halacha/chapter-8-taaruvos-of-basar-bechalav/

12. Question: [Monday 24^th Iyar 5780]

Can you please review the halachos of nonmevushal wine that was, or may have been, touched by a mechallel Shabbos or a goy? Is there room for leniency if it is a mechalllel Shabbos, or if safek if he touched it, or if safek if mechallel Shabbos?

 

Answer:

Gentile: If the actual wine was touched by a gentile, or it was shook by him when the bottle is opened, then it is forbidden in consumption.

Michalel Shabbos: Follows same law as a gentile, however some are lenient by today’s non-religious to not consider them like a gentile. Practically, one should be stringent.

Safek Michalel Shabbos: Is valid. All Jews have a Chezkas Kashrus.

Safek touched: Depends on if bottle was left without seal in his possession without Yotzei Vinichnas for 18 minutes.

Sources: See Michaber Y.D. 123:1; 124:17; 124:8 regarding Mumar; 128:1 regaridng leaving in his possesion; 129:1 regaridng Yotzei VinichnasMishneh Halachos Yinyana 2:39; Hakashrus 19:63; Teshuvos Binyan Tziyon 23; Achiezer 4:37; Chazon Ish Y.D. 1:6; Chelkas Yaakov 1:76

13. Question: [Tuesday 3^rd Sivan 5780]

In many hotels they use glass plates for dairy for example hot eggs with cheese and other hot dairy foods and then they get washed in a dishwasher. The same plates are then used in the evening for meat meals (not hot but for fruit plates, dessert etc) , but then are washed – within 24 hours together with china dishes that are meaty and that have meat residue on the plates. Can these glass plates, that have been washed with hot meat residue, be then used the next morning again for hot dairy breakfast? For Sefardim this is not an issue, For Ashkenazim the issue could be that they are Boleah T’am BB”C as they have been used for a hot dairy breakfast and are now absorbing hot meat on the same day. Would the fact that there is a “Dovor Ha’pogem” in the washing up process suffice to make it “T’am lifgam”, or would there be a potential issur here?  This has actual Halachic ramifications as this is a common practice. Thank you

 

Answer:

As stated in the article below, from the letter of the law, it is Mutar to use the same glass plates for meat and milk, and hence getting washed in the dishwasher does not make it Treif or problematic to be used. However, it is not Mehadrin to do so, just as people would not do so in their own homes. However, as in many hashgachas of public areas such as hotels, the Mehadrin status is kind of blurred with flexibility of leniency. Again the Shaalah here is not Meikkur Hadin, just Chumra, and thus perhaps due to the addition of soap they decided to be lenient on  this chumra.

Sources: See here for full details: https://shulchanaruchharav.com/halacha/may-glass-vessels-cookware-be-used-for-both-meat-and-dairy-products/

14. Question: [Tuesday 3^rd Sivan 5780]

I only own one Shabbos Plata and will be using it to heat up my Yom Tov foods. My question is regarding if there is any way that I can use it to heat up both my meat foods and my dairy foods [for the shavuos milchig meal]?

 

Answer:

This is feasible if you are careful to abide by the following: Before Yom Tov prepare a thick sheet of tinfoil, or a cut disposable baking pan, to use to cover the Plata. Use the Plata without any covering for your meat foods on the first night of Yom Tov and the next day when you desire to use it for dairy foods, clean the surface of the Plata from any meat residue [using a wet Shabbos permitted sponge-no issue of cooking] and then wait for it to dry. After the Plata dries, place the precut tinfoil on top of it, making sure it fully covers all parts of the Plata. You may then place your dairy foods onto it to heat up. Make sure to place it in a way that it will not spill onto the Plata and that its bottom is dry. After you finish the dairy meal, carefully remove the tinfoil from the Plata in a way that no spillage will occur [which can Treif up your Plata], and you can then use it for meat.

15. Question: [Monday 9^th Sivan 5780]

I have a Pareve oven next to my stove and I recently noticed that the steam from my pot of meat was hitting the side of my Pareve oven? Is my oven still Pareve?

 

Answer:

Steam of meat is considered Mamashus, like actual meat, and hence definitely causes meat to become absorbed within the walls of the oven that it hits. However, this does not necessary mean that the oven become meaty, as only the direct area of contact with the steam absorbs the meat taste, and hence since the food in the oven does not touch this area of the meat absorption therefore the food remains Pareve. Furthermore, even if one were to argue that the steam released by the food in the oven makes it considered as if the food is touching the meat area, most likely it would be nullified in 60x, and after 24 hours would certainly be permitted under the basis of Nat Bar Nat.

Nonetheless, the above is only Bedieved. Initially you should set up your Pareve oven in a way that it will not receive any steam from the meat foods, or at least place a piece of tinfoil over the wall that receives the steam.

Sources: See here for further details of this subject: https://shulchanaruchharav.com/halacha/chapter-92/ in Halacha 5

16. Question: [Tuesday 10^th Sivan 5780]

During my heating up of food this past Yom Tov, I noticed that my salmon gravy spilled onto the Plata and reached my meat pot. At the time we had no one to ask so we just assumed it was ok, but I would really like to know if what I did was right, and my meat was Kosher.

 

Answer:

The ruling: The food and pot remain Kosher. Nevertheless, initially care must be taken that this does not occur.

The explanation: When gravy of one food hits another food, it is considered to become absorbed within that food, and hence when there is a Kashrus issue involved we must measure whether the food contains 60x versus the spillage of gravy that contacted the pot. Some say that regarding fish and meat we are even more stringent and that it is not even nullified in 60x, although practically we are lenient. Thus, if you can assume that the meat pot contained 60x more than the amount of gravy that contacted the pot, then it remains Kosher. Furthermore, in truth in this case it is permitted even without 60x being that the prohibition of meat and fish is only if actual Mamashus of fish enters the meat, such as gravy or flesh of fish, and the like. However, here being that the gravy touched from the outside and simply sent its taste, it therefore remains permitted.

Sources: See Michaber 92:5 regarding the status of food falling on the outside of a pot, that its taste becomes absorbed; Taz Y.D. 116:2 that taste of fish is not an issue; Pischeiy Teshuvah 116:3; Kaf Hachaim 116:12

17. Question: [Tuesday 10^th Sivan 5780]

On Yom Tov, I was told that I could set up my dairy and meat foods on the Plata if the dairy was on top of tinfoil. The problem is that my dairy lasagna sauce overflowed and when I realized it was too late as it was already surrounding my meat pot. Is my meat pot Treif, and were we allowed to eat the food?

 

Answer:

The ruling: The pot is Treif and needs to be Koshered. The meat food is also Treif unless it contains 60x versus the gravy that touched it.

The explanation: When gravy of one food hits another pot even from the outside, it is considered to become absorbed within that food, and hence when there is a Kashrus issue involved we must measure whether the food contains 60x versus the spillage of gravy that contacted the pot.

Sources: Michaber 92:5; See here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-92/ Halacha 5 [by footnote 261]

18. Question: [Thursday 11^th Sivan 5780]

What is written in regards to trusting the Kashrus of a woman who does not cover her hair?

 

Answer:

According to Halacha, one is not relevant to another and indeed you have many Frum women who Baruch Hashem keep Shabbos and Kosher but unfortunately do not cover, or properly cover, their hair. Thus, one does not need to automatically invalidate relying on the kitchen of a Frum married woman just because she does not cover her hair. Nonetheless, often such a person who does not care to cover their hair, or do so properly, will not keep a mehadrin status of Kashrus, or be well versed in the laws of Kashrus, and therefore those who keep a Mehadrin status of Kashrus should certainly beware prior to eating in such a home to verify their Kashrus status.

Sources: See Shulchan Aruch Michaber Y.D. 119:4 [one who is Chashud on one Issur is not Chashud on another]; 119:5 [one is not Chashud on a prohibition that is viewed by people as more severe]; 119:7 [He is believed by other Issurim] Rama 119:7 [if he is Chashud for something that people do not view as forbidden, he is not considered Chashud]

19. Question: [Friday 13^th Sivan 5780]

We put away a bag of cornflakes and evidentially it was not closed very well, and ants entered inside. It was really infested. Can we still eat the cornflakes if we check it for the ants.

 

Answer:

Once three insects are found within a food product then it is forbidden for the product to be eaten unless one properly inspects the product for insects. Once properly inspected, it is permitted to be eaten. Accordingly, you could try to properly look through it to make sure it is cleaned of any ants. My suggestion however would be to simply throw it out being that ants are hard to check for and one cannot trust that all family members will check their cornflakes prior to eating their bowls worth.

See Here for the full details of this subject: https://shulchanaruchharav.com/halacha/what-is-the-law-if-one-found-insects-in-food-may-he-still-eat-it-after-their-removal/

20. Question: [Sunday 15^th Sivan 5780]

Hello Rabbi Goldstein,

 

I have a shaala-

Around 6 months ago, I was still relatively new to keeping kosher and I had not yet learned about bishul and pas akum.

I had a non-jewish overnight guest for a few days who used my cast iron pots to cook, and I was not involved in the cooking.

 

I only recently learned about the prohibition against bishul akum so throughout all this time I have been using the utensils.

 

My question is what is the status of the cast iron pots, the wooden mixing spoons, and also the dishes the food was served in?

 

Thank you so much

 

Answer:

Regarding the pot: If a gentile turned on the fire and cooked Kosher foods in your pot which are not generally eaten raw [i.e. meat, chicken, potatoes, rice], then the pot needs to be Koshered. Therefore, the pot should be Koshered by filling it up with boiling water to the very top, and then dropping a hot hammer [heat up the metal end over a stove top] inside the water causing it to overflow from the sides while boiling. Nonetheless, the good news is that your food was not considered not-Kosher if you cooked in it prior to Koshering the pot, and any remaining food may also be eaten.

Regarding the wood serving spoon: If the gentile used your serving spoon to mix the “Bishul Akum pot of food” then it too needs to be Koshered. You can Kosher it by simply placing it in the boiling water of the cast iron pot, when you boil the water in it to Kosher it. If it is too long to enter it inside simultaneously, then you can enter one side in the water, remove it and then enter the other side.

Regarding the dishes the food was placed in: They do not need to be Koshered, although if you are stringent to Kosher them you are blessed.

Regarding the general law against leaving your kitchen in the hands of a gentile: In a case that a gentile was left to use one’s pots without Jewish supervision, aside for the issue of Bishul Akum, we also suspect for a much more severe issue, that it may have been used to cook not Kosher food, or meat and milk, and the like. However, regarding this respect, we rule that it suffices to wait 24 hours Bedieved and then use the pot, if you do not know for sure that a non-Kosher food was cooked in your pot by the gentile. However, if you know for certain that the gentile cooked in the pot Kosher foods, then the above issues of Bishul Akum would be applicable.

Sources: Michaber 113:16 [rules Bestam that needs Kashering]; Poskim in Kaf Hachaim 113:89 [that so is final ruling] 90 [that applies even if no longer Ben Yomo] and 94 [that no need to be stringent by plates]; See here for further details of this subject:  https://shulchanaruchharav.com/article-categories/koshering/; https://shulchanaruchharav.com/halacha/hagalah-how-it-is-done/

https://shulchanaruchharav.com/halacha/leaving-a-gentile-alone-in-ones-home-and-how-it-effects-the-kashrus-of-ones-kitchen/

21. Question: [Tuesday 17^th Sivan 5780]

What’s the story with onions?  can we cut up one and leave it overnight or it must be finished or thrown out?”

 

Answer:

Whole onions that have had are their root stem cut off, and certainly diced onions, may not be left overnight, and if they are left overnight are to be discarded. However, the custom is to be lenient to add oil, or other food to it and then permit it to remain overnight. Alternatively, simply avoid cutting off the root piece from the onion.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/peeled-eggs-onions-and-garlic-left-overnight/

22. Question: [Tuesday 17^th Sivan 5780]

Follow up question on glass please. If one uses glass for hot and cold meat and dairy use, this is allowed m’ikar hadin, but the custom is not to do so.

 

In many hotels they use glass plates for dairy for example hot eggs with cheese and other hot dairy foods and then they get washed in a dishwasher. The same plates are then used in the evening for meat meals (not hot but for fruit plates, dessert etc) , but then are washed – within 24 hours together with china dishes that are meaty and that have meat residue on the plates. Can these glass plates, that have been washed with hot meat residue, be then used the next morning again for hot dairy breakfast? For Sefardim this is not an issue, For Ashkenazim the issue could be that they are Boleah T’am BB”C as they have been used for a hot dairy breakfast and are now absorbing hot meat on the same day. Would the fact that there is a “Dovor Ha’pogem” in the washing up process suffice to make it “T’am lifgam”, or would there be a potential issur here?  This has actual Halachic ramifications as this is a common practice. Thank you

 

Answer:

As stated in the article, from the letter of the law, it is Mutar to use the same glass plates for meat and milk, and hence getting washed in the dishwasher does not make it Treif or problamatic to be used. However, it is not Mehadrin to do so, just as people would not do so in their own homes. However, as in many hashgachas of public areas such as hotels, the Mehadrin status is kind of blurred with flexibility of leniency. Again the Shaalah here is not Meikkur Hadin, just Chumra, and thus perhaps due to the addition of soap they decided to be lenient on  this chumra.

See here for full details: https://shulchanaruchharav.com/halacha/may-glass-vessels-cookware-be-used-for-both-meat-and-dairy-products/

23. Question: [Tuesday 17^th Sivan 5780]

A stainless-steel pitcher of brewed tea was left out uncovered over night.  i should throw it out?

 

i strain the tea before using.

 

Answer:

You can drink it unless there are snakes found in you area/home.

Sources: See https://shulchanaruchharav.com/halacha/liquids-left-uncovered/ and https://shulchanaruchharav.com/halacha/drinking-liquids-that-were-stored-in-metal-containers/

24. Question: [Tuesday 8^th Tamuz 5780]

I boiled a pot of hotdogs and then removed the hotdogs from the water. I then accidentally poured the hotdog water down my dairy sink. The water was still very hot. What is the law of my sink and dishes?

 

Answer:

If the water was less than Yad Soledes at the time of the pouring, or there were 60x water versus hotdogs, then everything remains permitted. Being that in your case there was not 60x and the water was Yad Soledes, therefore it has ability to Treif up your sink and any vessel that the hotdog water was poured over. The sink should be cleaned [and Kashered if possible-otherwise, continue using for hot only after 24 hours], the vessels onto which the hotdog water was poured should be Kashered, or thrown out if not Kasherable. Vessels which were in the sink and touched the hotdog water from under but did not have the hotdog water poured directly over them are forbidden a Kelipa’s worth from under and therefore also need to be Kashered if they are used with hot foods, such as a pot.

Sources: See https://shulchanaruchharav.com/halacha/chapter-92/ Halacha 8

25. Question: [Wednesday 16^th Tamuz 5780]

Dear Rabbi Goldstein,

I inherited two silver-plated bowls.  One looks to be used.  The owner did not keep kosher.  How can I use these?  Kasher in hot water then tovel?

 

Answer:

Yes. First Kosher it by dipping it in boiling water, and then immerse it in a Mikveh.

 

Sources: See Michaber Y.D. 121:2

26. Question: [Tuesday 22^nd Tamuz 5780]

How does one Kosher earthenware material vessels?

 

Answer:

1. Biblically, Keli Cheres is Kashered through Libun Chamur/Gamur, if it is done to the inside.
2. Rabbinically, some Keli Cheres need a Kivshan Malei Eish if it is not filled with fire on the inside as its cooking style, so a typical earthenware pot needs a Kivshan, while an oven of back then needs plain libun.
3. From above it is clear that Halachically, Libun and Kivshan are not the same heat.
4. A self-cleaning oven is viewed as Libun Chamur and hence can Kasher an oven requiring Libun.
5. Possibly self-cleaning would work for all Keli Cheres as the Chashash of Shema Chayis Allayhu is not relevant as its all the same temperature and there is nothing one can do to be Chayis Alei once its entered the oven, and hence even if we view it as only libun it would be ok. Furthermore, possibly it can be viewed as a Kivshan [some people use self-cleaning cycles to fire clay pottery in their homes, and it reaches a temperature of 900F while firing clay is said to only need 1000F]
6. Many Poskim hold that the Chashash of Shema Chayis is only by expensive earthenware, and not by cheap.
7. Bottom line, it is possible that even cookware Keli Cheres can be Kashered through self-clean, and certainly if it is cheap keli cheres of which one could not care less if it breaks.

Sources: See Admur 451:7-9; Piskeiy Teshuvos 451:3

 

27. Question: [Friday 11^th Tamuz 5780]

Must one wash his hands after cutting a Charif food with a meat knife, prior to eating dairy?

 

Answer:

Yes one should wash their hands as the Charif juices that may have secreted are considered actual Fleishig.

Sources: See our Sefer on Basar Bechalav chapter 96 or https://shulchanaruchharav.com/halacha/chapter-96/

28. Question: [Tuesday 15^th Tamuz 5780]

I was given a wine bottle with a valid Hashgach by a friend who manages the winery. He is not religious. The bottle had a cork inside, but no external wrapping. My question is whether a wine bottle Kosher if it only has a single Chosem or must it have two Chosmos?

 

Answer:

Initially, if it is not Mevushal, it is to carry two Chosmos, however, Bedieved, it is Kosher even if it only has a single Chosem such as a cork.

Sources: See Michaber Y.D. 118:1 that ideally non-Mevushal wine needs 2 Chosmos; Rama ibid that this especially applies by a Yisrael Chashud; Taz 118:4 that by wine today everyone agrees that one Chosem suffices [seemingly even initially] and so also rules Harokeiach 496, Or Zarua Piskei A.Z. 2:160, Aruch Hashulchan 118:13 and 18 that we rule like the Taz; Tzitz Eliezer 12:56-7; Shevet Halevi 8:187-5

122. Question: [Monday 20^th Menachem Av, 5780]

Shalom Uvracha!

1. If some cusmin dough stays on counter where whole wheat dough is kneaded is that problem?
2. You told us to have a goy make a kinyan on our food processor & other toivalable keilim at a time when we werent going out to the mikvahs keilim.Now what do we do with this equipment?

 

Thank you

 

Answer:

• This is never an issue if you do not desire to mix the doughs.
• You have to now tovel it without a blessing

Sources for 1: See Michaber Y.D. 326:1; Chalas Lechem 5:14; Hilchos Hafrashas Challah [Bruyer] p. 77-78

Sources for 2: Admur 323:8;  Taz Y.D. 120:18; Chelkas Binyamon 120:133

 

123. Question: [Monday 27^th Menachem Av, 5780]

“Is one allowed to taste/ drink breastmilk? Obviously not directly from the source”

 

Answer:

Ideally, human breast milk is Kosher for consumption. Some Poskim hold that it is forbidden to do so today due to Bal Tishkatzu. Practically, if you do not find this repulsive at all, then you may be lenient in a time of need.

Sources: Michaber 81:7; Shach 81:17; Kaf Hachaim 87:29; See Kneses Hagedola Y.D. 84:4 that by Baal Tishaktzu we follow the majority of people, although according to the Peri Chadash 84:3 we follow each individual, and hence certainly in a time of need one may be lenient.

 

124. Question: [Sunday 3^rd Elul, 5780]

May one eat at a vegan kitchen of a hotel that buys all their ingredients from a kosher store, but has no Hashgacha? May I cook my own food in their kitchen?

 

Answer:

No, as even if it were to be determined that all ingredients purchased in the store are Kosher, and that no one else had access to the kitchen who may use it to cook their own foods, there are other matters that require supervision, such as checking foods for insects, not to mention the issue of Yayin Nesech with Kosher non-Mevushal wine used for cooking by a gentile. Thus, you should not eat there if it does not have a Rabbinical supervision. Likewise, you should not cook in their pots due to the above worries. My advice to you is to bring a pot with you to do all your cooking. There is no issue with using their stove top.

Ribis

29. Question: [Sunday, 23^rd Iyar 5780]

I went to a store the other day and asked if I can pay by credit card as I usually do. The seller said that due to the hard-economic times they are charging 3% more for customers who pay by CC versus cash. Is this Ribis??

 

Answer:

No. This applies even if the seller is Jewish. While it is forbidden to charge more for delayed payment, a credit card is not a delayed payment and is rather simply a payment which they [the seller] pay a certain fee per transaction, and hence they have the right to ask that this fee be paid by the buyer and not the seller. [Something similar is applicable when using PayPal, that they charge up to 5% on the transaction, and hence one may choose to have the buyer cover that 5% and pay more if he chooses to pay using paypal versus cash.]

Sources: See Bris Pinchas 17/14; Bris Yehuda 9/9; Toras Ribis 19/22 footnote 44; Mishpitei Ribis p. 3423 in name of Rav SZ”A; Bris Pinchas p. 219-221; So rules regarding charging a consumer more money for a later payment that involves Tircha: Beis Efraim Y.D. 41; Mayim Rabim 38; Mishpat Ribis 20/8; Bris Yehuda 22 footnote 6

125. Question: [Tuesday 21^st Menachem Av, 5780]

Is there any prohibition of Ribis involved in purchasing government bonds?

 

Answer:

Non-Israeli bonds: There is no issue in purchasing bonds from governments outside of Israel, as the vast majority of citizens are gentile, to which the prohibition of Ribis is not applicable.

Israeli bonds: Ideally this is a question of Ribis, although practically, with today’s general Heter Iska signed by the Israeli government, it is permitted to be done.

Sources: See Har Tzevi Y.D. 126 [lenient even without Heter Iska]; Shuk Hahon Halacha Lemaaseh p. 9 footnote 1 in detail that the original Heter Iska was signed by the government in 1980, and then later in 2003; Bris Pinchas 2:12 for dispute regarding Ribis by public companies; Hapardes 25:9; Rebbe in Igros Kodesh 6:50; 10:288; 13:265

 

 

126. Question: [Wednesday 22^nd Menachem Av, 5780]

Is there any reason to avoid taking an interest loan from a Jew even if Heter Iska is done?

 

Answer:

Yes. Heter Iska is complex and does not always work in all cases according to all Poskim, and hence there are meticulous Jews who avoid borrowing money from another Jew, or Jewish owned bank, even with Heter Iska, unless it is an interest free loan. The Rebbe writes that he too avoids such loans due to the above reason.

Sources: See Admur Hilchos Ribis 42; Tzemach Tzedek Y.D. 288;  Igros Kodesh 10:165

 

Avoda Zara

 

127. Question: [Monday 27^th Menachem Av, 5780]

Hi Rabbi Goldstein,

My wife and B’H just had a baby and someone got us a little play thing that hangs over the baby with a sun and moon and star shape dangling from it. Is this a problem?

Thank you,

 

Answer:

This is subject to debate amongst the Poskim. Practically, those lenient have upon whom to rely, although I would suggest being stringent by either removing them or deforming them.

Explanation: All agree that it is Biblically forbidden to make a sculpture of Madurei Elyon, which includes the sun and stars, and ideally it is therefore also Rabbinically forbidden to be owned. However, the Poskim debate as to whether it is permitted to be owned in todays times when it is no longer worshiped by people, and the widespread custom is to be lenient. Nonetheless, since the matter is still subject to debate, it is best to deform the figure,

Sources: Michaber Y.D. 141:4; Shach 141:25; Haemek Sheila [Netziv on Sheilasos] 57:3; Nachal Eshkol Avoda Zara 50, brought in Darkei Teshuvah 141:31; Beis David 74, brought in Darkei Teshuvah 141:32; Maharit 2:35, brought in Darkei Teshuvah 141:44; Erech Hashulchan 141:8, brought in Darkei Teshuvah 141:44

 

Darkei Emori

30. Question: [Wednesday 10^th Sivan 5780]

“In England, there was a campaign launched to applaud the National Health Service (n.h.s) . This involved “”clapping for the nhs”” in which people clap, cheer or make another noise at eight pm every Thursday evening. What is the Halachic standpoint in joining in?”

 

Answer:

There is no Halachic issue against doing so, and it is not considered Chukos Hagoyim, and on the contrary is praiseworthy to be done, and follows the tradition of Jews throughout many generations to be on the forefront of patriotism for their country and especially for their health services. The applaud motivates the public health officials to continue their dedicated work in these troubling times. Nonetheless, one should follow the directives of one’s local MaraDiasra in this regard in the event that it differs from any of the instructions above.

31. Question: [Sunday 6^th Tamuz 5780]

I bot a baseball cap for the head and the seller said it’s for men and women. I’m I allowed to wear it?

 

Answer:

Yes.  The Cross-dressing prohibition only applies if the garment is commonly worn only by one gender, as opposed to a unisex garment

Sources: See Rama Y.D. 182:5

 

32. Question: [Sunday 29^th Sivan 5780]

What is the Heter of writing to the Igros Kodesh based on? How is it not Kishuf or Avoda Zara CH”V?

Answer:

The definition of Kishuf and Avoda Zara are dictated by the Shulchan Aruch. According to Halacha, it is permitted to use Pesukim for the sake of getting advice and direction for a decision that one is deliberating on. So was done throughout the generations of Jewry, and it is recorded in the Gemara and Poskim. Today it is more formally known as Goral Hagra, and was famously used by Rav Aryeh Levine in regards to the burial of the victims of Kefar Etzion. Thus, the idea of writing to the Igros for the sake of direction and advice is based on Torah, and is not prohibited under Kishuf or any other matter. Should it be done, and how it is to be done, and by whom, and how to interpret the answers, is a completely different question. However, regarding the question of Issur, we find no Issur in it.

Sources: See Chagiga 15a; Gittin 56a; 68a; Chulin 95b; Rama Y.D. 179:4 “Pesuk Li Pesukecha”; Shach 179:5; Rambam Avodas Koachivim 11:4-5 and Raavad there in fierce attack on the Rambam’s position; Semag L.S. 51; Maharikash in Erech Lechem Y.D. 179:4; Chida Shiyurei Bracha Y.D. 179:6; Chaim Sheol 2:38-41; Toras Menachem 5749 1:309; Sefer Hasichos 5749 2:489 footnote 98; Chikrei Minhagim [Gurary] 106

 

33. Question: [Wednesday 16^th Tamuz 5780]

According to those that are makpid not to shave in any way, is there any heter to cut off loose “”balls”” of hair that sometimes form in the beard and hang down, which looks quite unkempt?”

 

Answer:

I am not aware of any such Heter.

 

128. Question: [Sunday 4^th Tamuz, 5780]

B”H

 

Dear Rabbi Goldstein,

 

Sholom Aleichem!

 

One of my congregants asked me if he can practice Reiki. It is a form of energy healing and he has been doing it successfully but does not want to go against Torah.

 

I have done a little research and it seems that there are different opinions about it.

 

What are your thoughts?

 

Many thanks,

 

Answer:

Reiki enters into the same category as many other alternative medicines and treatments and receive the same law as they do and must fulfill all necessary qualifications to be allowed to be done and not transgress possible Issurim: See here for the full details of this subject https://shulchanaruchharav.com/halacha/non-conventional-medicine/

Based on the qualifications mentioned there [not founded by sorcerers or idolaters; does not involve sorcery or mention of idolatry; it does not involve diagnosing, or predicting the future], Reiki may be practiced if it has been proven to work for three different people and is widespread enough to be recognizable to the onlooker that it is being done for the sake of medical treatment, and not as some strange act

To note that even when the conditions are fulfilled to permit doing so, this is not the path that the Rebbe would advise people to follow as a source for medical care. This point is also touched upon in the article.

To also note that I had a great grandmother who lived in Brownsville in the 1940s and 50s and was a very well-known energy healer [reiki] and was used both amongst Jews and gentiles. My grandmother says that she enjoyed entering into Yechidus with the Rebbe Rayatz and later the Rebbe on several occasions regarding her work. However, we have no details at all regarding what was said on those occasions.

 

129. Question: [Monday 21^st Tamuz, 5780]

May a man trim his eyebrows, or does doing so transgress Lo Silbash?

 

Answer:

It is permitted for a man to trim his eyebrows and doing so does not transgress Lo Silbash.

Sources: See Michaber Y.D. 182:1 that one may trim body hair; Mayan Omer 4:1; Avnei Yashpei Y.D. 4:91

 

Nidda

34. Question: [Thursday 3rd Tamuz 5780]

I have been separated from my husband already for a year, should I still be going to Mikveh even though I will not be with him? I have been told conflicting directives from Rebbetzins and friends.

Answer:

No, you should not be going to Mikveh if intimacy will not occur. This answer does not come to give an opinion on whether the separation is justified or not but that simply based on the current circumstances, you should not go. However, in the event that a woman is married and living with her husband, she may not delay Mikveh even if there is chance that intimacy will not occur.

Sources: See Shvus Yaakov Y.D. 3:78; Kaf Hachaim 240:14; Betzel Hachochma 3:71; Shevet Halevi Y.D. 197:1; See regarding that is it not a Mitzvah to go to Mikveh if her husband is not in town: Admur 326:7; 613:20; Michaber 197:2; Rama 197:3; Rabbeinu Tam in Tosafus Niddah 36a and Yuma 8a]; See regarding the prohibition for a single woman to go to Mikveh: Sdei Chemed Yom Kippur 1:6, brought in Alef Lamagen 606:16

 

35. Question: [Wednesday 16^th Tamuz 5780]

Does a woman become a Nidda if she has a transvaginal ultrasound examination?

 

Answer:

This type of examination is commonly done for a variety of reasons, and its Nidda causing status is dependent on if it entered past the cervix, its circumference, and as to whether a Bedika was done afterwards and blood was found and if she is a Meulekes Bedamaim. Thus you should try to schedule the exam when you are anyways impure, and if not possible, then find out from the doctor whether the instrument will enter the womb/cervix and bring the details to the Rav. From what I have gathered regarding a transvaginal ultrasound, although the instrument is very large in circumference and hence could be problematic, nonetheless it usually does not penetrate past the cervix and only enters 2-3 inches deep, and hence should not be a Halachic issue. Practically, speak to your nurse and/or gynecologist for the full details of your personal exam, and bring the info to the Rav as states above.

Sources: See Admur 188:8 [stringent even by penetration from outside if it is large instrument]; Tiferes Lemoshe 188; Shoel Umeishiv 2/40; Eimek Hasheila 31; Mahrshag 2/196 [all are lenient by outside penetration]; Nodeh Beyehuda 120; Chasam Sofer 179; Shiyarei Taharh 194; Kinas Sofrim 73; Beis Shlomo 39; Kreisi Upleisi; Avnei Nezer 224 [all are stringent by outside penetration, as rules Admur]; Shaareiy Deah 149; Taharah Kehalacha 7/2 footnote 12

36. Question: [Saturday 27^th Tamuz 5780]

I wiped myself after using the bathroom and accidentally looked into the toilet prior to flushing and saw a red blood looking stain on the tissue. Do I become a Nidda?

 

Answer:

There is a debate amongst the Poskim as to whether a wipe is deemed like a Kesem, and would therefore be Tahor on a tissue [as its not Mikabel Tuma], or is deemed like a Bedika, and would therefore make her impure. Practically, while in the Shulchan Aruch, Admur is lenient, many Rabbanim learn, and likewise Pasken, that according to Admur’s final arbitration in his Mahadurah Basra, one is to be stringent. This especially applies after urinating, in which many Poskim rule that even if generally treated as a Kesem, after urinating it is viewed more strictly. Nonetheless, even amongst the stringent Rabbanim, some are lenient if the tissue did not penetrate the vagina at all, and was simply wiped from the outside. Practically, there is no full consensus amongst Chabad Rabbanim as to this debate, and one is to contact his Rav for a final ruling. To note that this leniency does not apply when one wipes after Tashmish, in which case everyone agrees that it is more severe.

Sources: See Admur Y.D. 190:1, 22,122 [lenient to treat as Kesem]; Hagahos Mahril in 183/3 and the Mahdurah Basra 183 in Hagah 2 Admur rules that a wiping of the vagina [Kinuach] has the same status as does an inner Bedikah; Tzemach Tzedek Miluim 48:5; Sidrei Taharah 183:2; 190:19; Chavas Daas 183:2; 190:20; Pischeiy Teshuvah 183:1; Chochmas Adam 113:8; Shaareiy Deiah 183:1; Darkei Teshuvah 57; Kaneh Bosem 1/76-77; Cheishev Haeifod 2/75 [are all stringent to treat like Bedika]; Shiureiy Sheivet Halevy 190/6-6 [lenient by less than Gris]; Taharah Kehalacha 2:12; Nitei Gavriel Nidda 77:1 and 4-6 footnotes 1-3 in length

 

130. Question: [Sunday 3^rd Elul, 5780]

I did a Bedika on the Yom Chashash and it had a tiny drop of blood on it. I did not see any more blood the next two days and it seems that it was a false alarm and not really my period. Am I Tahor?

 

Answer:

No. Whenever blood is found on a Bedika the woman becomes impure irrelevant of her menstruation cycle. Thus, you need to count 5 days and 7 clean days starting from the day of the Bedika.

 

Mikvaos

131. Question: [Friday 18^th Tamuz 5780]

I visited a woman’s Mikveh and saw that the Hashakah hole was on the bottom of the wall, with a very minimum height. I always thought that the hole must be on top. I guess my question is at what height must the hole of a Mikveh be?

 

Answer:

From the description, it is evident that you immersed in a Mikveh made with a Bur Hashakah from the side, as a Bur Zeria is usually made much higher than the height of the water [even though this is technically not Halachically invalidating], while by Bur Al Gabeiy Bur the hole is on the floor. Now, the custom is to make the hole for the Bur Hashakah anywhere between 114-120 centimeters from the ground so it be a) constantly completely under the water level which is to reach 120 centimeters from the floor and b) so it be above the 40 Seah level of rain water in the Bur Hashakah. However, depending on the depth of the Bur Hashakah, it is very possible that even if the hole is made much lower in the Mikveh, it will still be 40 Seah above the 40 Seah of the Bur Hashakah. Thus, to say that the hole of the Bur Hashakah must always be near the top of the Mikveh is not accurate, even though realistically this may be necessary due to the height of the Bur Hashakah next to the Mikveh. [Indeed, after further research it was discovered that in this particular Mikveh the Bur Hashakah was much lower down than the Bur of the Mikveh, and hence the low hole reflected all the Hiddurim necessary, being constantly below the water level of the Mikveh and above the 40 Seah water level of the Bur Hashakah]

Sources: See Igros Kodesh 3:204 that we are Mihader to make the hole above the 40 Seah of rainwater in the Bur Hashakah

 

Tzedaka

37. Question: [Wednesday, 12th Iyar 5780]

I am living now separate from my parents due to corona concerns. My parents bring me food for me to eat. Is it permitted for me to invite bachurim to my dira and share the food with them? My parents would not approve (they are not frum), but perhaps we can say that once the food was given to me (as a matana), it belongs to me and I can do whatever I want. Or do we say that there is an implied tnai that only I can eat it?”

Answer:

Once a food [or charity] has been given to an individual he can do with it as he sees fit unless the giver explicitly stated that he is giving it to him on condition that no one else partake in it. Nonetheless, we do estimate the intent of an individual, and thus I would say that since the obvious intent of the parent is for the child to eat it, therefore, you should not give it call out to friends. However, to share some of it with friends is normal and accepted behavior.

Sources: Rama O.C. 694:2; Bava Metzia 78b; Rashba 2:315; Beis Yosef C.M. 253; Shvus Yaakov 1:77; Chavos Yair 232; Igros Moshe Y.D. 1:152; Chasam Sofer E.H. 1:132; Tzedaka Umishpat [Bloy] 9:10 footnote 34

 

38. Question: [Tuesday, 24^th Sivan 5780]

Rabbi, does one need to calculate Maaser from gross or net? May one use Maaser to pay for children’s tuition? What about using Maaser to pay for Torah classes (such as membership in Shulchan Aruch Harav)?

 

Thank you!

Answer:

1. 1. Maaser is to be removed based on the net income, which deducts all business expenses, taxes, etc from the income. Living expenses is not deducted. [See Sefer Halachos Maaser Kesafim chapters 13; 21-25 for the full details of this matter]
2. Regarding using Maaser to pay tuition, under certain circumstances it is permitted. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/using-maaser-money-to-pay-tuition/
3. You may use Maaser money to support a Torah cause, especially if it goes to support Torah learners who do not have enough income to support themselves. You may use Maaser money for membership of our website, as it is similar to purchasing a Sefer using Maaser, and in this case the money also goes to support a non-profit Torah organization.

39. Question: [Sunday 6th Tamuz 5780]

May I deduct my son’s tuition for a vocational school from Maaser. They learn Torah and a trade in the school.

Answer:

This may be done under certain conditions. See here on our website for the full details of this subject: https://shulchanaruchharav.com/halacha/using-maaser-money-to-pay-tuition/

40. Question: [Thursday 10th Tamuz 5780]

May one borrow money from charity?

Answer:

It is permitted to borrow money from charity money that one has set aside and is not yet owned by anyone, such as separated maser funds, or money in a non-designated Pushka. If, however, the charity money belongs to an organization, or is placed in a Pushka of the organization, then it is forbidden to borrow it.

Sources: See Michaber Y.D. 259:1; Mishpat Utzedaka 8:9 footnote 25

 

Kibud Av Vieim

41. Question: [Monday 17^th Iyar 5780]

May I do acupuncture to my 70-year-old mother. She has different illnesses and pains which I believe this can help her in and she is begging for me to do it for her.

 

Answer:

The issue with acupuncture is that it sometimes causes bleeding. [One practitioner told me that there is generally no blood, but sometimes the person enters it in the wrong area and blood comes out. Another practitioner said that on the contrary, if there is no blood it is a sign that it does not work, and that there is always blood released when he removes the pins. Both practitioners are experienced with acupuncture for decades, and I can only assume that there exist different methods]

Accordingly, it is forbidden for a child to do acupuncture on his parent unless a) He is certain that no blood will be released as a result, or b) Blood will be released, but one is an Ashkenazi who follows the Rama, and there is no other practitioner available who can do a trusted job of the same quality.

Regarding having another person remove the pins and have the blood come out, seemingly, this is meaningless, as the main release of blood is caused by the person who enters the pin.

See: Michaber and Rama Y.D. 241:3; Minchas Yitzchak 1:27-2; Pisakim Uteshuvos 241:3-4

 

42. Question: [Monday 17^th Iyar 5780]

“Shalom,

 

Is one required to stand up for a stepfather?

Is one allowed to call stepfather by name?

Is covering the opening part of a baby carriage with a towel considered an Ohel?

Is the the ideal way to cut a piece of bread by cutting the part most burnt based on Orach Chaim 167?

Should one say “”birshus”” before making hamotzi based on Orach Chaim 167? 

If you have a friend who is a goy they can’t join the day meal or night meal on Shabbos based on Orach Chaim 167:20?

If a hot piece of egg omelete with small amounts of cheese fell on an oven, but was not yad soledes bo, is that piece asur to eat if it is a safek whether meat fell on the oven?

 

Shkoyach

 

 

Answer:

• One must respect his mothers’ husband [i.e. stepfather]. However, practically, the custom today is for parents to be Mochel their kids from standing, and certainly this applies by a step-father. See Michaber Y.D. 240:21; Michaber 240:19; Kiddushin 32a; Pesakim Uteshuvos 240:54
• One should not do so, unless he is Mochel, as stated above.
• It is considered Ohel and is forbidden, unless the hood was opened a Tefach before Shabbos.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/may-one-open-or-close-the-hood-of-a-baby-carriage-on-shabbos/

 

 

Talmud Torah

43. Question: [Wednesday, 12th Iyar 5780]

Can you say Tehillim by the Ohel after nightfall?

Answer:

This should follow the same general restriction against saying Tehillim at night.

44. Question: [Sunday 6th Tamuz 5780]

Until what age as a father am I obligated to teach my son Torah?

Answer:

Officially, until he knows all the written and oral Torah by heart [and even afterwards to a certain degree until age 24], so in essence a father’s obligation applies throughout his sons life, as who today knows the entire Torah! Nonetheless, while certainly there exists a Mitzvah of Talmud Torah upon the father throughout the sons life, once the son has been taught how to learn, and he can potentially learn everything on his own, then the father is exempt. If, however, the son is not doing so for whatever reason, then the father’s obligation remains.

Sources: See Admur Hilchos Talmud Torah 1:4 and 6

Laws of Bris

132. Question: [Wednesday 18^th Sivan 5780]

I am a Sandek for the Bris of my grandson IY”H tomorrow. Should I fast? Also should I omit Tachanun?

 

Answer:

Fasting: A Sandek does not need to fast on the day of the Bris, this obligation is mainly upon the Mohel, and is accustomed to also be followed by the father of the boy, but not by the Sandek. Nonetheless, if the Sandek desires to do so due to Chivuv Mitzvah, then he may.

Tachanun: Yes, you omit Tachanun whether you are Davening alone or with a Minyan. If with a Minyan, the entire Minyan is to omit Tachanun.

Sources: See regarding fasting: Nachalas Tzevi Y.D. 262:1; Rokeiach p. 289. Regarding Tachanun see: Admur 131:6; Piskeiy Teshuvos 131:17-18

 

 

Laws of Mezuzah

 

45. Question: [5^th Iyar 5780]

My live-in maid who is a gentile has her own room in my house. Do I need to put a Mezuzah up by her door?

 

Answer:

Yes. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/gentile-roommates/

46. Question: [5^th Iyar 5780]

I have a door which takes up all the space of the front doorway/doorpost and there is no place for me to put the Mezuzah by the doorpost which is in front of the door. Should I place the Mezuzah by the doorpost behind the door, or should I place it on the side of the front doorpost?

 

Answer:

While both options are not ideal, as there are Poskim who invalidate both placing a Mezuzah behind the door, as well as placing the Mezuzah in front of the door, but not within the doorpost but rather on top of it, or next to it, in such a case, it is better to place the Mezuzah behind the door within the doorpost, then in front of the door, but on top of the doorpost, or to its side. In the event that you already placed the Mezuzah in front of the doorpost, on top of it, then you should move it without a blessing to the doorpost that is behind the door.

Sources: See Michaber Y.D. 289:2 for requirement to place within vacuum of doorpost, and ruling of Rama ibid that if one swerved from this it is not invalid so long as it was placed by the doorpost; Shach Y.D. 289:3 for dispute regarding placing behind door; Yad Haketana Mezuzah 3:11 and his Biur of Minchas Ani 19 that placing on top of the doorpost frame not within the doorpost is invalid according to all; Mikdash Me’at 289:9; Sheilas David Y.D. 9 that this matter is not properly explained in Shulchan Aruch; Chovas Hadar 9 footnote 22; Pischeiy Shearim 289:30; Kevius Mezuzah Kehilchasa 11:2 and footnotes there that in a case of need one may place it on the side of the doorpost within one Tefach of it; Pischai Mezuzah [Chazan] 289:13 and in Biurim there on pp. 112-116, and in Beis Mezuzah 125:5-9 that it is invalid according to most Poskim to place on top of doorpost, and thus in above case place behind door; Mezuzah [Bressman] p. 207; Mishnas Kohen p. 15

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/what-is-one-to-do-if-the-doorpost-is-only-as-wide-as-the-door-and-there-is-thus-no-room-to-place-it-by-the-doorpost/

47. Question: [Tuesday 24^th Sivan 5780]

 

Rabbi Goldstein ‘שי – I would like to ask where to place the Mezuzah on an RV, a trailer.

 

Someone lives in this all year, it is their house. The door frames are flat. There is no doorpost on which to place the Mezuzah. Where should the Mezuzah be placed? This is הלכה למעשה.

 

Thank you!

Answer:

It is debated amongst Poskim as to whether a Mezuzah needs to be placed on a mobile home and if a blessing is said. Practically, it should be placed without a blessing, unless he lives there full time, and is his permanent home, in which case one who says a blessing had upon whom to rely if the conditions of a doorpost are fulfilled.

Regarding where to place the Mezuzah, it is to be placed in front of the door on the right side going in, within one Tefach of the door. If this is not possible, such as one is afraid of robbers, then place it behind the door, on the right side going in within one Tefach of the door. In either case, no blessing is to be recited.

Sources: See Daas Kedoshim 286:1; Beir Moseh 2:8 [no blessing unless permanent]; Chelkas Yaakov 2:62; Minchas Yitzchak 2:82; Chovas Hadar 4:6; Shaareiy Hamezuzah 4:3; Kevius Mezuzah Kehilchasa 4:2; Pischeiy Mezuzah 287:6 regarding lack of doorposts

48. Question: [Tuesday 8th Tamuz 5780]

“Shalom Rabbi, Does a מחסן in plastic KETER need a mezuza? Size 170 cm x 190cm”

Answer:

Although in general storage rooms are obligated in a mezuzah, in this case it is exempt because it is outside the home and does not contain the size of 4×4 Amos [according to your dimensions, it is missing 20 cm!]. However, if the storage room is inside the home, or even inside of a roofed porch, then it must always have a Mezuzah, even if it is not 4×4.

Sources for 4×4: Michaber 286/13; Minchas Pitim 286; Binyan Tziyon 1/99; Beis Meir 289; Chimudei Daniel brought in Pischeiy Teshuvah 286/11; Daas Kedoshim 286/19; Ben Ish Chaiy; Rebbe Akiva Eiger 286/13; Minchas Yitzchak 1/8-9; Shevet Halevi 152; Chazon Ish

Sources for a storage room being obligated in Mezuzah: Michaber Y.D. 186:1-2

133. Question: [Tuesday 22^nd Tamuz, 5780]

Does one follow Heker Tzir when placing a Mezuzah on a porch door?

 

Answer:

Yes. According to Chabad custom, we follow Heker Tzi by all doorways of the home, including the porch.

Sources: See Shaar Halacha Uminhag Yorah Deah p.340

 

134. Question: [Wednesday 23^rd Tamuz, 5780]

Does a backyard door require a Mezuzah?

 

Answer:

Yes. All doors that contain lintels and doorposts require a Mezuzah if the door leads to a home, such as the door of the backyard which leads into the home. The Chabad custom is to follow Heker Tzir in regards to determining the direction in which the Mezuzah is to be established.

Sources: See Michaber 286:1; Taz 289:4; Shaar Halacha Uminhag Yorah Deah p.340

Laws of Kilaayim

49. Question: [Tuesday 11^th Iyar 5780]

bee keepers advised to plant two seeds in the land togeher Echium vulgare L and  Melilotus to mix them together and plant for better production , and better grow.. but what Halacha says ? is there prohibition or no? please advise me in general where to read more basics how to grow plants or apples and pick up apples

Answer:

In general, in Israel there is a prohibition of Kilayim to plant two different seeds together. In the Diaspora there is no prohibition. Thus if you live in the Diaspora, there is no issue at all with planting these two seeds together. Furthermore, even in Israel the prohibition only applies if the seeds grow edible produce for humans or animals, as opposed to mere flowers or weeds, which seems to be the case here.

Sources: Shulchan Aruch Y.D. 296:2 and 3

Shiluach Hakein

50. Question: [Wednesday 16^th Tamuz 5780]

May one do Shiluach Hakein to birds that made a nest in the wall of my house?

 

Answer:

There are several Halachic issues involved in doing Shiluach Hakein in such a case, including:

• Some Poskim rule that it is forbidden due to Tzaar Baalei Chaim to the birds since you don’t plan on eating the eggs or chicks.
• Everyone agrees that there is no Mitzavh of Shiluach Hakn if you already own it as part of your Chatezer/house. [This is dependent on several factors, including which side of the wall the birds are in and if its open to the public or to your porch etc]
• There is no Inyan to search for Shiluach Hakein. Some understand this to be because it is not a positive command, but rather a negative command connected to a positive command.

While many disagree with the above in 1 and 3, and hold that one should do whatever one can to perform the Mitzvah, the above seems to be the Rebbe’s opinion. Practically, due to all the above I would suggest that you leave the birds alone, unless it is bothering you in some way in which case you may relocate the entire nest elsewhere.

Sources: See Michaber Y.D. 292:2 Perat Lemizuman”; Rambam Shechita 13:1 that is not a positive command to do unless transgress negative command; Rashba Teshuvah 18 that no blessing is said because it is a Mitzvah Haba Beaveiora!; Chavos Yair 67 brought in Pischaiy Teshuvah 260 [Must do if saw]; Givat Pinchas 1:33 and Birkeiy Yosef 292:2 Chasam Sofer 100 [forbidden to do if don’t plan to take birds as is cruelty]; Likkutei Sichos 34:289 [no Inyan to search] and Likkutei Sichos 9:138 that one is obligated only if he wants to take the birds; Torah Lishmah 277 [no Inyan to search and is opposite the Mitzvah]; Mashmia Shalom 60 [According to Rambam no positive command to do]

Medical Ethics

51. Question: [Wednesday 16^th Tamuz 5780]

I am on the dentist chair to receive dental implants and the doctor just told me that it is made from cadaver bones!! May I use it?

 

Answer:

This type of implant is called an allograft. The use of parts of a gentile cadaver for human benefit is a dispute amongst Poskim if it is permitted and hence should not be done unless it is an absolute necessity. Practically, since there are other bone grafts available that do not use cadaver materials, therefore one should not be lenient. Other forms of bone grafts that are known as autograft, xenograft, alloplast, and you should ask your dentist about these options.

Sources: See https://shulchanaruchharav.com/halacha/chapter-4-the-mitzvah-to-bury-laws-relating-to-the-burial-plot/ Halacha 1C

135. Question: [Friday, 18^th Tamuz 5780]

I am in early labor of my first pregnancy and because the baby is very large the doctor at the hospital is non-emphatically suggesting a C-section. I really don’t want a C-section, so I asked two of the midwives in the hospital as to their opinion, and they said that they don’t think a c-section is necessary at all, and that its perfectly fine to try with a natural birth. My question is according to Halacha, must I follow the doctors opinion, or can I follow the suggestion of the midwives?

 

Answer:

Usually, in matters such as these you need to seek a second opinion from a second doctor, and see what he says. If not available, and you need to make a quick decision, then I would say in this specific case that the doctor is not emphatic about his position, then if you worry of the results of a C-section, you may choose to follow the advice of the midwives and try for a natural birth, even though in general according to Halacha the doctors directives overrides that of the midwives.

The reason: In the laws of Yom Kippur it is explained that we follow the majority of doctors, or the expert doctor. Now, in this regard seemingly expertise should be determined by training and experience. Midwives today go through years of training and perhaps even have more hands on experience than many doctors in birthing, especially in the above persons locality where doctors only come in to help with the birth in times of crisis, and it is the midwives who are the ones always there. On the other hand, without doubt Ob/Gyn have far more training then midwives and their opinion is certainly to be viewed as more expertise than theirs. Thus, absent of a second medical opinion, one must follow the doctor’s opinion over the midwife. However, in the above case I advised that the patient may choose to follow the midwife’s approach, as a) they also recognize the condition and are the majority and b) the patient is very fearful of a C- section and its aftermath, and mainly c) the doctor is not emphatic about his position and is simply suggesting it. 

Sources: See Admur 618:3-5

136. Question: [Tuesday 21^st Menachem Av, 5780]

A relative of ours got into a drowning accident and they have high level of permanent brain damage, and will need to remain on life support the rest of their lives. The issue is that the individual left instructions in his will that if something such as this occurs, he does not want to have his life prolonged and wants to be removed from life support. What is the Halachic perspective?

 

Answer:

Removing an individual from life support is a question of murder. There is a known debate amongst Poskim, as well as in medical ethics, as to the determination of death, and whether an individual on life support may have the plugs removed. All Poskim however agree that the debate is only relevant to a case that the person is indeed 100% brain dead and cannot breathe on his own. In your case, however, that the patient can slightly breath on his own, but not enough for a prolonged life, all Poskim would agree that it is forbidden to remove him from life support. Thus, you should try to influence your relatives, the next of kin who hold the decision making, to try to leave him on life support until G-d decides that it is time for him to go.

Sources: See here https://shulchanaruchharav.com/halacha/chapter-1-illness-end-of-life-preparations/by footnote 134 and 165 for the full details of this matter:

137. Question: [Sunday 26^th Menachem Av, 5780]

I would like to wear contact lenses. I heard rumors that the Lubavitcher Rebbe discouraged using them. Can I wear contacts according the Rebbe’s stance and would that change if I need them medically?

 

Answer:

It is indeed correct that the Rebbe voiced opposition to contact lenses due to medical worries. The Rebbe viewed them as unnecessary, being that eyeglasses are perfectly available without risk, and hence one should not use contact lenses which contain a risk. There is a video of Rabbi Groner of stump the rabbi which discusses the Rebbe’s position regarding this. https://stumptherabbi.org/?s=Contact

Laws of Aveilus

52. Question: [Monday 10^th Iyar 5780]

“regarding how to calculate SHLOSHIM FROM BERIAL OR FROM PASSING

IN YOUR ARTICLE IT QUOTES REBB’S IGROS VOL 6 page 104

there it is speaking about when to start shiva at shmua rechoka , if needet to wait until burial (and has a din of onen for longer time ).

Does this also apply to when hearing about passing later , when to count shkloshim- if one heard about it 30 days after passing , but within 30 days from burial , to sit shiva or not ?”

Answer:

As I explained in the article, a Shemua Rechoka is counted from the day of death and not the day of burial, and I cited the above letter as one of the sources for this ruling.. This would impact that if the relative heard of the death after 30 days from the day of death then he would not keep Shiva or Shloshim and would rather simply keep a one hour minimized mourning period. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-13-how-to-calculate-the-days-of-shiva-the-start-and-end-of-shiva/#_ftnref106 in Halacha 8B-C

53. Question: [Sunday’s, 16th Iyar 5780]

My very close friend just died a tragic death from a drug overdose, and I am one of the first people to have knowledge of it. [He is part of our frum community in xxxxxx and was missing for a number of hours and I called the local emergency number and was informed of his death] Who should I tell this information to? I really don’t want to be the bearer of bad news.

 

Answer

I am deeply sorry to hear of this tragic loss. You should obviously make sure that the close family is informed so they can arrange a Kosher funeral and burial, and mourn his passing, say Kaddish etc. Regarding others, in general, we rule that one should not be the bearer of bas news, as you wrote and avoid publicizing bad news. However, you may certainly speak to others about it for the following reasons: 1) To relieve your emotions 2) To have people come pay last respects for the deceased. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-2-time-of-death-the-state-of-goses-and-departure-of-the-soul/ footnote 195

54. Question: [Sunday’s, 16th Iyar 5780]

Do you know if a matzeva. Can be either horizontal or vertical, I seem to recall it should conform to others in the area?

 

Answer:

Indeed, the Matzeivas are to follow the same style as the cemetery of the interred, whether standing or lying. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-30-the-matzeiva/

55. Question: [Sunday, 15th Sivan 5780]

Hi, my wife is in the year of Aveilus – as her father passed away from the Coronavirus. Is she allowed to attend Covid-19 drive by style Bar Mitzvah?

 

Answer:

I am sorry to hear of the loss of her father. Ideally, we rule that it is forbidden to attend a Bar Mitzvah celebration during the year of Aveilus. However, based on the description of this Bar Mitzvah event in which everyone will remain in their cars. I do not see any issue with her attending, as there is no Seudas Mitzvah taking place. The music alone does not necessarily prohibit attendance. The main prohibition is due to the celebratory meal.

56. Question: [Monday, 7^th Tamuz 5780]

Hi Rabbi.  If I’m staying with my aunt who is sitting shiva for her dad, do I not say tachnun when staying at the shiva house?

 

Answer:

No. Tachanun is never said in a Shiva home even if the Avel is not participating in the Minyan, such as the Avel is a woman or child.

 

Sources: https://shulchanaruchharav.com/halacha/chapter-18-the-prayers-and-blessings-during-shiva/ by footnote 18

 

138. Question: [Sunday 26^th Menachem Av, 5780]

“Dear Rabbi,

 

I am a convert to Judaism.  How do I observe the yahrzeit of my mother?”

 

Answer:

You may say Kaddish inconspicuously if you desire. You may light a candle if you choose. Main thing is learning Torah, Mitzvos, and charity in their merit.

Sources: Zekan Aaron 87; Yechaveh Daas 6; Nitei Gavriel 40:20; Piskeiy Teshuvos 132:20; See regarding a related issue: Sefer Chassidim 790; Chaim Bayad [Falagi] 33; Darkei Teshuvah 151:29; Yechaveh Daas 6:60

 

139. Question: [Sunday 3^rd Elul, 5780]

My father is Jewish, my mother is not, and I converted. Do I keep a Yartziet for my Jewish father?

 

Answer:

You may do so.

Sources: See Zekan Aaron 87; Yechaveh Daas 6; Nitei Gavriel 40:20; Piskeiy Teshuvos 132:20

 

140. Question: [Tuesday 27^th Menachem Av, 5780]

When should the Shloshim commemoration take place if I started Shiva prior to the burial? My relative was buried Monday and I began Shiva on Sunday being that I was not traveling to the Levayah, and all the arrangements were concluded, and the Rav told me to already begin Shiva.

 

Answer:

Your personal day of Shloshim follows the start of your Shiva and therefore you should do some extra commemoration on your personal Shloshim. However, regarding a commemoration ceremony, seemingly in this regard you should follow the 30^th day from the actual burial. It certainly does not hurt to add in Torah, Mitzvos, and prayer on both days!

 

Sources: See Rav Poalim 1:51 that we follow the day of burial, although his Teshuvah can be interpreted either way regarding if one began Shiva prior to burial; See the following Poskim who rule regarding lighting the candle throughout applies even when it has been nullified due to Yom Tov and hence we see that regarding Iluiy Nishmas we follow the deceased: Nachalas Shiva 73, brought in Shaareiy Teshuvah 548:1; Elya Raba 132 Dinei Kaddish 7; P”M 132 M.Z. end; M”B 548:3; Toras Menachem 41:65, printed in Shulchan Menachem 5:268 based on

 

Even Haezer

 

 

Childbirth

1. Question: [Tuesday 11^th Iyar 5780]

“Shslom Rabbi Goldstein HOW can a baby girl be named ( my cousins BH BH just had a new baby in usa 🤗“

Answer:

The main legal effect of a name is in place after its been used for 30 days. If a Minyan is not available, any individual can read a Mi Shebeirach and recite the name. It does not need to have a Minyan or be by Kerias Hatorah for it to count. Nevertheless, I would suggest you call an individual who is part of a porch Minyan and tell him to do the Mi Shebeirach with the name by the next Kerias Htaorah [Thursday].

 

2. Question: [Tuesday 10^th Sivan 5780]

I have a very sensitive question relating to abortion and while I know that I should really speak to a Rav in person about the situation I feel too uncomfortable, so I am sending you the question in writing. Basically, if a pregnancy takes place due to a forbidden relationship, may one abort the child. I know Judaism is very against abortion but are there any exceptions to this rule and may one entertain abortions in certain cases?

 

Answer:

First let me begin my saying that I sympathize with your predicament and understand the heavy weight placed on anyone needing to ponder such decisions. As you stated, Judaism views abortions very seriously, considering it tantamount to murder, and hence there is no way that I or any Rav can answer your question definitively without a detailed analysis of the case at hand, which would need to include: a) the number of weeks of gestation [pregnancy] and if 40 days have already passed; b) how the pregnancy took place [i.e. rape versus under consent]; c) The level of forbidden relations [incest, adultery, out of wedlock] d) the mental state of the mother to be and if there is any serious risk to her mental or physical state. e) If the mother to be is Jewish or gentile. The above factors would weigh into whether there is room for a Heter to abort the child r”l or if the general very severe law which prohibits abortion would likewise apply in your specific case, as it does in the vast majority of cases. My suggestion is to anonymously turn to a Rav who is expert in this field of Halacha with all the details of the case, and follow his Pesak. The matter should be brought to the attention of a Rav ASAP, as the number of weeks of gestation can play a role in this Halachic decision. I suggest you refer to the following Rav ???????? who I can recommend as being an expert in this field of Jewish law, and who has vast experience with these subjects, and his opinion is honored within all sects of Jewry. His email is ?????. You can also turn to the following Orthodox organization which deals with such matters and lends support in various ways https://en.efrat.org.il/  

Sources: See Sanhedrin 57b and 72b; Ohalos 7:6; Erechin 7a; Tosafus Sanhedrin 59a; Rambam Rotzeiach 1:9; Melachim 9:4; Michaber C.M. 425:2; Smeh C.M. 425:8; Maharit 1:97 and 99; Chavos Yair 31; Sheilas Yaavetz 1:43; Beis Yehuda E.H. 14; Noda Beyehuda Tinyana C.M. 59; Panim Meiros 3:8; Toras Chesed Lublin E.H. 42:31-32; Rav Poalim E.H. 1:4; Mishpitei Uziel C.M. 3:47; Igros Moshe C.M. 2:69; Yabia Omer E.H. 4:1; Koveitz Teshuvos C.M. 1:221; Nishmas Avraham C.M. 425 [summary on all above]; Madanei Shlomo p. 355

 

3. Question: [Tuesday 17^th Sivan 5780]

I have a very sensitive question regarding TURP surgery. Basically, I had to have a TURP surgical proceeding done to me due to an overgrown prostate gland which basically became life threatening. In the process of the surgery it effected that the tube which carries the sperm from the testis [i.e. vas deferens] no longer carries it through my prostate gland and penis, but rather spills it straight into my bladder. Thus, when I ejaculate, nothing comes out of my penis and it rather spills into my bladder. Then when I urinate the semen comes out together with my urine. This condition is known as retrograde ejaculation, and due to it I can no longer have children naturally. My questions are as follows: Do I become a Baal Keri after I am intimate with my wife. Does the concept of Zera Levatala apply to me? And I have heard rumors about this being a problem of Kerus Shifcha, but I am not sure of what this means. I never asked a Rav before the operation and did not imagine it would even be a Halachic question.

 

Answer:

The issue of Petzua Daka and Kerus Shafcha: Indeed, any and all surgical proceedings which are done to the reproductive organs are to be done with the consultation of a Rav who is expert in this field of Halacha and medicine in order to avoid unnecessary very serious Halachic shaalos which can prohibit one from remaining married. However, in typical TURP surgery, there is no actual deformation or snipping of any of the seminal vesicles or vas deferens but rather a simple cleansing and widening of the prostrate cavity to allow for smooth flow of urine. [This is unlike radical prostatectomy which usually involves the removal of the prostate together with the seminal vesicles, and the cutting of the vas deferens.] Furthermore, even if the above cutting were to take place, the practical ruling in this regard is that the person is not considered a Kerus Shafcha being that a) the deformation is in the internal organs and b) It is done as a result of danger and is hence considered like from the hands of heaven. This however is only Bedieved, as Lechatchila since there are Poskim who argue on this one must certainly first consult with a Rav prior to such surgery taking place. Now, regarding the TURP surgery, seemingly it does not make one a Kerus Shafcha at all according to any opinion, being that no reproductive organs need to be removed or cut, even though it causes one to become infertile due to the redirection of the sperm flow which occurs as a result of damage to the bladder valve. Whatever the case, certainly Bedieved the person remains permitted to his wife, as understood from the ruling regarding radical prostatectomy.

Issue of Zera Levatala: One who has the condition of retrograde ejaculation does not transgress the prohibition of Zera Levatala neither when he is intimate with his wife, nor when he later urinates. However, he should not perform masturbation, even though no fluid ejaculation takes place at the time and the semen does not exit the body until he later urinates.

Baal Keri: Some Poskim learn that it is specifically the ejaculation which causes one to become a Baal Keri, and hence if one had intercourse without ejaculation, he remains pure and does not require any immersion at all. According to this opinion, by retrograde ejaculation, since there is no actual ejaculation taking place through the Eiver therefore he does not become a Baal Keri.  However, other Poskim  rule that it is not the ejaculation that makes one a Baal Keri but rather the actual penetration during intercourse, and hence even one who did not ejaculate becomes a Baal Keri and requires immersion according to the original decree and current act of piety. According to this opinion he would become a Baal Keri due to the fact and he had intercourse with penetration irrelevant of whether he ejaculated or not.

Sources regarding Prostate surgery and TURP: Chazon Ish Ishus 12:7; Tzitz Eliezer 10:25; 14:94; Minchas Yitzchak 2:123-6; 3:97-2; 6:141; Chelkas Yaakov 2:22; Igros Moshe E.H. 4:28-29; Otzer Haposkim 1 p. 164; Many Poskim and Poskeiy Doreinu in Encyclopedia Hilchatit Refuit 5 p. 424 footnote 376 that there is no issue of Kerus Shafcha; Many letters of Rebbe printed in Shulchan Menachem 6:15 that one must consult a Rav beforehand and avoid cutting the seminal tracks if possible

Sources regarding Zera Levatala: See Imrei Eish Y.D. 69 [no Zera Levatala if not fertile]; Shevet Sofer E.H. 1; Levushei Mordechai Gimel O.C. 51; Chazon Ish Nashim 36:2 [Zera Levatala is only if waste seed outside of body]; Tzitz Eliezer 14:95; Otzer Haposkim 23:17-7; Igros Kodesh 9:205 [questions if its called Zera without the prostate secretions added to the semen]; Encyclopedia Hichatit Refuit 3 p. 198

Sources regarding Baal Keri: See Rambam Hilchos Avos Hastumos 5:10; Har Tzevi 1:46 writes that from the letter of the law he is not a Baal Keri, although due to the doubt of the Mishneh limelech it is proper to be stringent; Beir Moshe 5:18; Aliba Dehilchasa 40:9 in Teshuvah of Rebbe Nissim Katzury; Encylopedia Talmudit Vol. 4 Erech Baal Keri p. 136; See Mikvaos 8:4; Chulin 24b; Encyclopedia Hilchatit Refuit 3 p. 190; Piskeiy Teshuvos 88:7; Sheyikadesh Atzmo 63:3; Mishneh Limelech Bias Hamikdash 3:3 explains that “Belia Sheiyno Gemurah without ejaculation becomes Tamei due to Baal Keri”; Igros Moshe E.H. 1:72 that a) The Mishneh Limelech rules he becomes Tamei and b) perhaps by Takanas Ezra we are more stringent as the entire reason of the Takana is so one is not found by their wives like chickens, and hence perhaps even if one is not Tamei, he requires Tevilas Ezra; Teshuvos Vehanhagos 1:124

 

Tzenius

4. Question: [6^th Iyar 5780]

Dear Rabbi Goldstein

 

I ask if I am permitted to play an instrument like a recorder, piano, etc. in my apartment or anywhere else if men could possibly hear my playing? There is the possibility that neighbors might hear me. Also, if there are men in the same domain, building, house or apartment and the like, am I permitted to play if they cannot see me and I am playing my instrument in another room?

 

Answer:

The Poskim write that the Issur of Kol Isha does not apply to a woman playing musical instruments. Thus, you may continue to play musical instruments in your home and you don’t have to worry about men hearing you. [This assumes that one complies with the Sefirah restrictions, and does not play the instruments at times that bothers the neighbors and is accepted for it to be quiet.]

Sources: See Aruch Hashulchan 75:8; Mishneh Halachos 6:25; Minchas Yitzchak 7:70; Avnei Yashpei 2:62; Halichos Bas Yisrael p. 97; Mayan Omer 12:52; Many Sefarim cited in Gan Naul 9:12; See here for the full details of this subject: https://shulchanaruchharav.com/halacha/men-hearing-women-playing-musical-instruments/

5. Question: [Wednesday, 12th Iyar 5780]

What is the law of a man that is surgically altered to look like a woman including being castrated? I know of such a person who plops himself down in the veiber shul & expects everybody to accept him as a woman when in fact he is a mutilated man? How should a shul deal with such a person?

Answer:

Indeed, this is a very sad situation and the individual needs lots of Rachmanus! It is an illness, and people should view them accordingly, with hope and compassion for them. With that said, one cannot allow them to enter the men’s shul if they appear like a woman, and indeed some Rabbanim direct that they should Daven in the woman’s section. However, this applies only in specific circumstances as in general it is completely improper to allow such a person to Daven in the woman’s section as it can lead to promiscuity r”l. Practically, the Rav of every shul should give direction as to what to do in such a situation, and whether they should request from the person not to enter the shul at all.

Sources: See Sefer Dor Tahapuchos of Rav Idan Bar Efraim

6. Question: [Thursday, 13^th Iyar 5780]

Based on  https://shulchanaruchharav.com/castrating-an-animal-or-human/  is amira linachri for a gentile only for their sheva mitzvos or for all of our mitzvos?

 

Answer:

The prohibition of Amira Lenachri applies to all Mitzvos in the Torah. Thus, anything which is indisputably forbidden for one to do according to Halacha is likewise prohibited for one to ask a  gentile to do. It follows the same laws as Shabbos.

Sources: Beis Shmuel 5:16; Beir Hagoleh; Shach Y.D. 141:17 and 23; Admur 243:1; 343:5; 450:20; Ribis 72; Sheila Usechirus 29; Michaber C.M. 338:6 [regarding muzzling animal]; Question brought in Bava Metzia 90a and above Poskim rule stringently-see Biur Hagr”a 5:32] See here for the details Admur being stringent in Sfek Sfeika: https://shulchanaruchharav.com/halacha/gentile-castrating-animal/

7. Question: [Thursday, 13^th Iyar 5780]

In regards to your recent article about castration. I’ve heard that if you sell your animal to a gentle you can have your pets fixed. Is that not true?

Answer:

The Poskim rule that it is forbidden to have a gentile castrate one’s animal even if he sells the animal to the gentile. However, some Poskim are lenient if a) a real sale takes place and b) the gentile who buys it has another gentile do the castration, and not he himself and c) the gentile has the full legal right to keep the animal if he wishes and not sell it back. Practically, this opinion should not be followed unless there is a real necessity for having the animal fixed and only after advising with a Rav if he may rely on it in his case, and how the sale should be done.

Sources: Michaber and Rama E.H. 5:14; Beis Shmuel 5:14 in end; Shoel Umeishiv Telisah 1:229; Maharam Shick 1:11; Bein Yisrael Lenachri 6:13-14 and footnote 28

8. Question: [Thursday, 13^th Iyar 5780]

Regarding female castration.  Having their tubes tied? Or cut?

Answer:

The Poskim view tubal ligation [also known as having your tubes tied or tubal sterilization] as Rabbinically forbidden Sirus.

Sources: See Igros Moshe E.H. 32; Shevet Halevi 3:164; Tzitz Eliezer 14:96; Minchas Yitzchak 3:26; 4:120

 

141. Question: [Monday 21^st Tamuz, 5780]

Is it ok for a grandfather to go swimming with his 12 year old granddaughter? May she wear her bathing suit?

 

Answer:

It is forbidden for a father, and certainly a grandfather to see his daughter immodestly dressed beginning from the age of 11 or even earlier, from when she reaches the age of puberty. Thus, certainly it is improper for him to go swimming with her, unless she is Tzeniuslly dressed in the water.

Sources: https://shulchanaruchharav.com/halacha/until-what-age-may-parents-bathe-their-children-of-opposite-gender-and-may-they-shower-together/

Marriage

9. Question: [6^th Iyar 5780]

My daughters Chasan broke off the engagement a few days before the wedding. This has caused me and my family immense shame and monetary damage. May I sue him and his family for what they have done?

Answer:

I am sorry to hear about your predicament, and indeed the other side must own up to the fact that they may be liable for monetary compensation, irrelevant of how necessary or justified they feel their decision was. Indeed, from a Halachic and legal perspective, it is certainly possible to sue for damages when someone breaks off an engagement and causes monetary loss and shame to the other side and many Batei Dinim have settled such claims between the broken sides of an engagement, usually coming to some sort of monetary compromise [pesharah]. In fact, in the Shtar Tanaim typically a hefty Knas/fine would be written for anyone who backs off from the engagement in compensation for the emotional and monetary damage that their decision has caused. However, the address for bringing such a claim is only in front of a Beis Din, and not G-d forbid a secular court. I would suggest that you send your claims to the other side and ask them if they are willing to settle with you on their own for an agreeable sum. If this effort does not bear fruit, then ask them to jointly go with you to a Beis Din of their choosing. The Beis Din will decide the amounts of moneys that you should be compensated, based on a) the reason or cause for breaking off the engagement, b) the amount of money that you already spent, and c) the shame caused to the family. If they ignore your efforts, then make a claim against them in your local Beis Din and they will direct you in the procedures to follow. If the defendants refuse to come to Beis Din, the Beis Din will give you a Heter to take them to a secular court. These cases are usually settled in a small claims court, although I would suggest you hire a lawyer for proper direction, if it comes to that. To note, while you certainly may legally be correct in your claim for compensation it is not always the advised approach, and usually brings along added stress and animosity and prevents you and your family from moving on. Thus, if the other side refuses to cooperate to go to a joint Beis Din, I would recommend you strongly consider whether the efforts of litigation are worth the outcome, or whether you should count your losses and move on. May Hashem bless you and your family with only good news from here on, and may Hashem replenish your monetary loss with double and triple fold, and bring your son to the Chuppah very soon.

Sources: See Michaber and Rama E.H. 50:3; Smeh C.M. 185:24; Radbaz 1:329; 4:234; Tashbeitz 2:166; Maharit 262; Shulchan Haeizer 2:11 in detail; Nitei Gavriel Shidduchin 41:10

10. Question: [Tuesday 17^th Sivan 5780]

Does Chosson and Kallah fast on Rosh Chodesh wedding?

Answer:

No. A Chasan and Kallah do not fast on Rosh Chodesh even if their wedding is that day. However, they should not indulge in eating, and should try to fast on Erev Rosh Chodesh.

Sources: See here for the full details of this matte: https://shulchanaruchharav.com/halacha/festive-meal-on-rosh-chodesh/

11. Question: [Thursday 26^th Sivan 5780]

Should one use red or white wine under the Chuppah?

 

Answer:

Some Poskim write to use red wine. Many however today use white wine due to worry of staining the dress.

Sources: See Rikanti Parshas Bereishis; Nitei Gavriel Nissuin 22:5

 

12. Question: [Thursday 26^th Sivan 5780]

Should one use Mevushal or non-Mevushal wine by the Chuppah?

 

Answer:

Mevushal, as there may be gentiles, or people who are not Shomer Shabbos who are present and will be looking at it.

Choshen Mishpat

 

 

Loans

1. Question: [Friday 18^th Tamuz 5780]

What am I to do if someone’s owed me money and they paid me back, but they claim that they did not pay me back the full amount and want to pay me more, and I remember that they paid the full amount?

 

Answer:

Taking more money than one was liable to be paid can constitute stealing as well as interest [Ribis]. however certainly this only applies if one intends to steal or take interest, and hence if the other person is willingly giving you the money due to what he remembers he owes you and not as part of interest, then you may accept it if you tell him that you remember that he paid you in full and he says no I disagree I still owe you this money. In such a case you should tell him that if your position is correct that he does not owe you, then the money he is giving you is a mere present due to doubt, and is not interest or stealing. Alternatively, you can simply forgive whatever amount he owes you according to his mind, thereby avoiding the question.

Sources: So long as both parties hear each other’s claim and agree to either still give the money or forgive it, then it is valid, as all monetary matters that can be agreed by two parties. There is no Ribis involved in the event that he gives it being that the giver is doing so for the sake of what he believes is his debt. See Raavad in Teshuvos Upesakim 140 and Tamim Deim 60; Chua Hashani Ribis p. 52; Binas Mishpat 162

 

Yerusha

2. Question: [Tuesday 3^rd Sivan 5780]

I am a lone woman with no husband or children, and am in the process of writing a will. I would like to leave my money and apartment which I own as an inheritance to a certain Tzedaka organization. I was told that since I have cousins [I never had any siblings] that technically they are my rightful heirs and I need to inherit them the money and apartment. Can you please clarify this matter for me.

 

Answer:

It is forbidden to bypass the rightful heirs, even if they are Reshaim, and are not the next of kin, if they are inline for the inheritance as explained in Hilchos Yerusha. Nonetheless, while alive you maintain the right to distribute your property as you see fit so long as you leave a sizeable sum also for the Halachic heirs. Thus, what you can do is leave a sizeable amount of inheritance for the relatives, and donate the rest to a charity organization by signing on a Shtar Matana which takes effect one moment before your die. You should speak with an orthodox estate attorney who knows the intricates of Halachos of Yerusha to make your will in a legal and Halachically valid method.

Sources: See Michaber C.M.  281:1; 282:1; Admur Hilchos Mechira 8 that 1) one should not give all of his inheritance as a present to others and leave the heirs with nothing and 2) this applies even if the relative is a Rasha. Igros Kodesh 13:156, printed in Shulchan Menachem 5:338 that there is an Inyan to inherit at least some of his money to the heirs; Lev Aryeh 2:56 who deals with this exact question and answers as above; Chasam Sofer 151, brought in Pischeiy Teshuvah 282:1, that the prohibition of being Maavir Nachalh applies even when one does not have any children

 

3. Question: [Wednesday, 24^th Sivan 5780]

Shalom uvrachah,

I read your article and realized that I probably mistakenly always thought that a man could will equally to his children, boys and girls and also will all his possessions to his wife who is also the mother of all his children, and that the inheritance will be strictly according to the halacha only if he didn’t let a will at all, or if his will is not legally acceptable, according to the state law.

 

Answer

I am glad then that you read the Halacha as many people don’t know this.

Whenever you desire to do any change from the normal Torah’s will process, you need to speak to an Orthodox attorney, or Beis Din, and fill out a form which makes whatever you want your will to be, to be Halachically effective and Kosher.

The Torah provides various benefits to the widow of the deceased. Nonetheless if you want to add even more you can do so, the same way you can do other changes in the will, through a Beis Din, or orthodox attorney who knows these Halachos.

If you need help doing so, let me know.

 

Business

4. Question: [Friday, 14th Iyar 5780]

Thank you. Please advise my father wants to sell car. His friend wants to buy but he lives neaby. And says i know you so please sell me cheaper. But i listed post for sale in internet and there are buyers from other cities but they want discounts as well. Question is is it better to sell to friend or people you dont know, even price same.

 

Answer

There is no Law of Baal Metezer applicable by moveable items such as a car. Thus, you may sell it to whomever you want for the best price.

Source: Michaber C.M. 175:63;

5. Question: [Friday, 13th Sivan 5780]

We run a seminary for girls and have a Rabbi who has been teaching by us for several years now who has gotten into a serious confrontation with us, the managers. We would like to know if we have the right to fire him mid-year, or if we must wait to fire him until the semester is over.

 

Answer

While according to American civil law, employees can generally be fired without reason and whenever the employer decides, if they are under the commonly used Employment at Will contract, nonetheless according to Halacha, firing an employee without a true justifiable reason could be forbidden and make one liable to either re-hire him and reimburse him for his lost work. This would depend on:

1. The cause for the termination [i.e. Employer cannot afford to pay; tardiness or unsatisfactory work production by the employee, etc]
2. If there was a work contract which states, the period of time that the worker would be employed for.
3. If the custom is to employ the individual in his profession for a certain amount of time.

Practically, unless more information is provided, based on the current description in which the employee has not been negligent in his work productivity and the seminary has ability to pay, then even if the employee did not work on contract you may not fire him in mid-year, as the common custom is to hire teachers for a full years position, and hence firing him without due cause would be considered like a breach of contract, and against the ruling in Choshen Mishpat which prohibits firing within the contract of employment. Of course, you can always choose to tell him to no longer come in to teach but nonetheless pay him until the year is over, but I assume this is not the direction that would be beneficial for either party. I would suggest however to try to solve your differences in a more professional manner, and perhaps get him to apologize for his behavior and not lose a good teacher simply due to management issues.

Sources: See Michaber and Rama O.C. 53:24 regarding a Chazan; Y.D. 18:17; 64:21; 119:15; Michaber and Rama C.M. 306:8; Rosh Teshuvah 104:4; Pischeiy Teshuvah C.M. 333:3; Igros Moshe C.M. 1:75; Minchas Yitzchak 4:75; Chazon Ish Bava Kama 23; Piskei Hadin Rabanim 3:284; Halach Berurah Chapter 8 p. 666

 

 

Question: [Monday, 23rd Sivan 5780]

May I inquire from a business as to their prices of their products if I have no intent in purchasing it and am doing so simply for competition purposes in my own business? This is known as opposition research.

 

Answer:

Indeed, there is a prohibition of Ona’s Devarim to fool a seller into believing that you are interested in buying his product when indeed you have no intent to do so. However, there are several cases in which this can be permitted, including:

1. If the seller is a gentile
2. If one tells the seller that he has no intent to buy the product and he simply wants to know the price.
3. According to Admur, there is possible implication that if the seller has no idea that one is trying to fool him, and he rather believes that he is asking to see if he can afford it, then it is permitted even if in truth the asker has no intent to buy it.
4. Some suggest that a quick question of price without going into details and taking much of his time is permitted.
5. If one is asking a non-commission-based worker of the store.

Practically, in your case I would suggest you verify whether any of these options are applicable and do accordingly.

Sources: See Mishneh Bava Metzia 58b; Michaber C.M. 28:4; Admur Hilchos Onah Vegineivas Daas 28 [implies that only applies if the seller will know that he is fooling him and not intending to buy and implies that prohibition only applies to Jewish seller]; Imrei Yaakov on Admur ibid in Biurim p. 43-44 [makes above inference from Admur and defends it, and suggests that no Issur when simply ask price without taking much time]; Pischei Choshen 15:5 footnote 15; Hilchos Onah Harei Halachos p. 378-380 [Makes inference from Admur, and allows if tell seller, and if is non- commissioned based worker, and if is gentile]

 

 

 

 

6. Question: [Sunday, 22nd Sivan 5780]

“Hi!

I have a question that I have been meaning to ask a rav for years (literally) and for some reason I’ve never gotten to it…

a few years ago a friend and I decided to get our machaneches an end of the year gift. We discussed it with our class and everyone agreed to bring in a certain amount of money. Unfortunately, not everyone have and so we didn’t raise enough money.

My friend who was collecting it dropped it on my desk during a regent and went home (out of NY) straight from the test. She didn’t mark down who gave, and she never returned to my school.

 for some reason I didn’t tell my class this, bc I was still hoping to get some more money so that we can still get something. I forgot about the money until the next pesach when I found it. I right away reached out to the 4 girls who’s names were written down and they said I could give the money to tzeddaka but I don’t know who else gave bc the girl didn’t mark down their names.

What should I do with the rest on the money?

I reached out to the friend who collected the money and explained to her he situation. We thought maybe we can give the money to tzedaka for her zichus?

Am I obligated to try to reach out to all the girls who were in my class and ask them if they remember if they gave me money 5 years ago and if I can give it to tzeddaka?

Can I just give it to tzedaka?

What should I do? “

 

Answer:

Giving it to Tzedaka is not the initial legal option in this case, as the money belongs to your friends and is therefore either to be returned to them or given to the Michanechet, and hence giving it to tzedakah would be tantamount to taking the money away from them [i.e. stealing]. Likewise, one cannot assume that they would automatically agree to give it to Tzedaka. Thus, I would say that in such a case you have two options: 1) Give your Michanechet now the money that was collected, and if it is a small sum, and your Michanechet is a person in need of charity, you can add Maaser money of yours to the sum to make it more attractive. Or b) Many alumni classes today have whatsapp groups and the like. You can send them a message letting them know that you have the money and asking them what to do with it. Whichever classmate who says they do not remember ask them to be Mochel the money so it can go to tzedakah. If there happens to be a classmate who gave that you could not contact, then when you give it to Tzedaka, have intent to pay them back when Moshiach comes, or ask them to be Mochel, when it becomes discovered that the money was theirs.

Sources: See here for a similar discussion regarding Tzedaka, and certainly here everyone would agree that the money is to be returned to the givers, as only by charity to a Pauper do some Poskim hold that they acquired it https://shulchanaruchharav.com/halacha/what-to-do-with-collected-money-if-purpose-no-longer-relevent/

 

7. Question: [Sunday, 22nd Sivan 5780]

Hi Rabbi,

 

I saw this article and had a follow up question:

 

https://shulchanaruchharav.com/halacha/may-one-charge-a-fee-or-fine-for-a-delayed-payment/

 

I am on the condo board of a bldg in ———- and trying to see if late fees are Ribis or allowed. Some people are trying to get out of paying late fees. we explained its in the by-laws and we get late fees from the electric company and the city etc. so wondering your thoughts? thanks!

 

Answer:

B”H

As stated in the article, certain conditions must be fulfilled in order to avoid the interest prohibition and avoid collecting undo fees which is tantamount to stealing.

Thus, to avoid interest the fee must be a onetime fee irrelevant of how late the tenant pays and it does not grow with time of delay, and likewise to make it legally binding on the tenants You would need to do as stated in the article: Do a Kinyan Sudar, As well as sign a contract which states that the fine was acquired through a prestigious Beis Din.

However, if due to their late payment you were fined by the electric company, then you seemingly have a right to split the costs of the fine with all the late payers.

The above however is only in theory as practically, as with all monetary matters, it is not possible to give a ruling without hearing the other side of the case and therefore I strongly suggest that you and the late payers speak with a Rav on the Badatz of ———, and follow their guidance regarding how to legally make the fee applicable for the future, and whether those who were trying to escape paying it until now are in the right.

 

8. Question: [Tuesday 1^st Tamuz 5780]

I was hired for a painting job on someone’s private porch wall. In middle of the job he said that he does not like it anymore and asked me to stop. I spent several hours on the job, and now he refuses to pay me. What should I do?

Answer:

It is forbidden for me, or any other Rav to give a Pesak Halacha in Dinei Mamonos without hearing the other sides case, and having him present when you make your case to me. Thus, you and he should turn to a local Rav and Posek who is expert in Choshen Mishpat and ask for him to arbitrate. If he is not a Frum person and refuses to go to a Rav or Beis Din, then you can take him to small courts claim, if its worth your time and energy, which I advise to you that it is not worth it.

Although I may not Pasken for you in this case, due to the reasons I stated, nonetheless, I will relay to you the Halachos that generally apply in cases such as yours, and based on the facts that you presents, in which the employer fires the worker in middle of his job and refuses to pay: In such a case, the employer must pay the worker for the full amount of time that he was supposed to work for him, even if the worker was fired after one moment and went home. When someone is hired for a job, the person who hires cannot just decide to back out and say since I did not benefit from your services I do not have to pay. Hence you have a serious Halachic claim against the person who hired you, as not only should he need to pay you for the work you already did, but he would even have to pay you for the work you didn’t do!

Sources for not Paskening unless both Baalei Din are present: See our website here m https://shulchanaruchharav.com/halacha/knowing-how-to-judge-hearing-the-details-of-a-dispute-in-the-presence-of-both-sides/, and Kuntrus in end of Sefer Tzohar Hamishpat [Nachmanson]

Sources for payment obligations by cancellations: See Bava Metzia 76b; Michaber and Rama C.M. 333:1-2; Beis Yosef C.M. 335; Sefer Sechirus Poalim 333

 

9. Question: [Wednesday 16^th Tamuz 5780]

Question about investments

According to chazal, one should invest ⅓ in nadlan, ⅓ in commodities, ⅓ in cash

Do I have that correctly?

So, the ⅓ in nadlan includes the house he lives in?”

 

Answer:

Yes, the Amora Rebbe Yitzchak advised for one to split his money into three parts, 1/3 invested in real estate, 1/3 invested in products/merchandise, and 1/3 as cash. Certainly, ones own house is considered a real estate investment, however, seemingly it does not fulfill the general advise of Rebbe Yitzchak, who refers to investing in real estate outside of one’s living quarters so he can live off it in the area that he lives. However, practically, the above Mamar Chazal is viewed as mere good advise and not as an obligation. Furthermore, this only applies to one who has savings to invest. Obviously one without savings must use his money for his basic expenses and is unable to invest it in the above.

Sources: See Bava Metzia 42a [Omitted from all Rishonim and Poskim, other than those quoted next]; Piskei Riaz p. 80; Meiri ibid that it is an Eitza; Hagahos Maimanis on Rambam Deios 5:12; Rabbeinu Bechayeh Bereishis 32:9; M”A 156:2; Machatzis Hashekel ibid; Pela Yoeitz Os Beis p. 40 [Is limited to rich person and means to buy homes and rent them out]; Igros Moshe 8 Kuntrus Man Malki Rabanon p. 33; Mesores Moshe p. 381 [implies that one’s own house is not included]

 

142. Question: [Tuesday 21^st Menachem Av, 5780]

Is it true that the Rebbe discouraged the buying of stocks.

 

Answer:

In general, the Rebbe discouraged people from investing in stocks. Nonetheless, there were individual’s who received the Rebbe’s blessings in this in certain cases/companies.

Sources: See Igros Kodesh 22:245 “In general my opinion is known that I am displeased with the buying of stocks and the like” Se also Igros Kodesh 21:362

 

Stealing

143. Question: [Wednesday 8^th Menachem Av, 5780]

There is an online course that has a cost. My friend already paid it and he offer me his username and password. Can I use it? Or is that consider stealing?

 

Answer:

No, unless your friend bout it on your behalf and you are the sole user.

Damages

10. Question: [Tuesday 3^rd Sivan 5780]

I got into an altercation with an individual and ended up pushing him, accidentally causing his tooth to be knocked out. I feel really bad and would like to do Teshuvah. Must I pay for his loss of tooth and if so how much?

 

Answer:

You absolutely must ask him for forgiveness and should give him a sizeable sum as compensation for his lost tooth. You should ask him the amount that he would feel comfortable receiving so he can forgive you, in addition to your asking for forgiveness. This is to be Yotzei Lifnim Meshuras Hadin, however, from the letter of the law.

Sources: See Michaber C.M. 420:3 for the five monetary liabilities and 13 that one is liable for all five when he knocks out a tooth that will not grow back [i.e. an adult tooth]; 421:3 that one is liable even Beshogeg that is Karov Limeizid, and Nezek is Chayav even Beoness; Michaber and Rama 1:2 that today we no longer collect all five, although the assailant must compensate the victim until he is appeased.

11. Question: [Wednesday 9^th Tamuz Sivan 5780]

question what if jew comes up and asks for help, but your help can be damaging for other jews ? i mean you help this jew but you can create damage or disturb for other jews? like guy asks can you help me to spam and do advertising ? but you know such advertising can be annoying for others ? so you refuse to help him or you help him but others can be not happy with anoying spam

 

Answer:

Obviously, you may not help a Jew if it will cause unjustified damage to another Jew, or person. Telemarketing however is business, and so long as it is not illegal in your country, you may do so.

Tzaar Baalei Chaim

12. Question: [Wednesday 9th Tamuz 5780]

Rabbi, we just got a pet chicken [a chick actually]. Can you share with us some of the laws that we need to beware of with pet animals?

 

Answer:

There are actually many pertinent Halachos to pets, and hence unlike what the public may think, you should not be owning pets unless it is necessary for some reason, as it comes with many Halachos that you may stumble on and not keep, and be liable for in heaven. The Torah is very careful regarding Tzaar Baalei Chaim, and having a pet puts one into a challenge of needing to keep these laws properly. There is no Mitzvah to own pets. Thus, I do not advise in keeping a pet chick

Some of the things that one must be careful in include:

1. To feed it before one eats and generally make sure it is well fed
2. To not cause it any pain without due cause or justification.
3. Muktzah-Not to pet it or move it on Shabbos.
4. Trapping-not to trap it on Shabbos if it is a cat, dog, or bird and the like.

Sources: See Admur 167:9; Ketzos Hashulchan 39:1; Sefer Chasssidim; Pela Yoeitz Baalei Chaim; on our website here and here

 

144. Question: [Wednesday 16^th Tamuz 5780]

Rabbi Goldstein

 

Is one allowed to go fishing as a sport if one does not plan to eat it but put it back in the water? I saw the Mishna Halachos (CM tinyana 432) says this is not allowed, is that the accepted psak?

 

In that teshuva he brings proof from the Chasam Sofer that one should not do shilucah hakan if they don’t want the kids, it seems many do shiluach hakan even if they don’t want the kids, is that not a good practice?

 

Thank you

 

Answer:

This question touches upon two possible Issurim: Baal Tashchis, and Tzaar Baalei Chaim. The prohibition of Tzaar Baalei Chaim, and Baal Tashchis, is waved when one does an action which causes pain to a living creature for some human benefit. Now, while there certainly is some human benefit involved in recreational fishing, just as there is enjoyment in playing other sports, nonetheless, since the body of the fish will not serve any actual use for him, therefore it is questionable if it is allowed. This applies even if the fish does not die as a result of the hook, and certainly if he does die. Practically, from the majority of Poskim, it is evident that we deem it as permissible activity which does not transgress Tzaar Baalei Chaim. The point that we can learn from this is that so long as the pain inflicted on the creature is not the purpose of one’s actions, but for a different purpose, then it is permitted.

Sources: So is evident from all the following Poskim regarding recreational fishing on Chol Hamoed from which it is implied that according to all it may at least be done during the regular year: Rav Moshe Feinstein in Sefer Hilchos Chol Hamoed 13,; Shemiras Hamoed Kehilchaso 3/7 and footnote 16 in name of Rav Elyashiv; Rivivos Efraim 1/356; Rav Moshe Shtern in Hilchos Chol Hameod in English; Chol Hamoed Kehilchaso [Farkash] 9/24 in name of Rav SZ”A, Rav Wozner, Rav Bransdofer; Piskeiy Teshuvos 534/4; This is unlike the conclusion of Mishneh Halachos 432 who writes that it contain Tzaar Baalei Chaim

 

145. Question: [Sunday 3^rd Elul, 5780]

According to the Rebbe Rashba’s avoidance of killing mosquitos even during the weekdays, would the same apply against killing spiders?

Answer:

B”H

I don’t know what the Rebbe Rashab’s attitude would be towards spiders. What I can say, is that certainly in one’s home there is greater room to allow the persecution of spiders versus other insects. This especially applies if the spider is potentially dangerous, as is common here in Israel and the Midwest where the brown recluse spider is commonly found.

Sources: See here: https://shulchanaruchharav.com/halacha/killing-creatures/

 

Miscellaneous

13. Question: [5^th Iyar 5780]

What are the Halachot and Minhagim for Yom HaAtzmaut?

 

Answer:

The widely accepted practice amongst Chareidi Jewry is to thank Hashem for the great miracles and wonders that he has done for us in protecting us during war and battle, and giving us a safe place for refuge. However, we do not treat it as a Holiday and thus we do not say Hallel on this day, even without a blessing. We likewise recite Tachanun as usual. The view of Religious Zionists sharply contrasts to this approach, as they treat it as a Yom Tov, and say Hallel, some even with a blessing, and read from the Torah, permit haircuts. Accordingly, for Chareidi Jewry, there are no Halachas and Minhagim for Yom Hatzmaut, other than personally thanking Hashem for the miracle and wonders.

 

14. Question: [Monday 17^th Iyar 5780]

Hello Rabbi. I very much enjoy your clarity of halacha. I have a question for the Rabbi.

Do all of Chabad believe that even though the Rebbe ztl is niftar, he is going to come back to life and is the Moshiach, or is it only a small group from Chabad that never learned the halacha that Moshiach can not be a person that passed away, as that could easily run the risk of avodah zara chas vi shalom….

 

And if they think that the Rebbe ztl is Moshiach, then why not the Baal Shem Tov, Ha Ramchal, or even Moshe Rabeinu….

 

Unfortunately, this issue has caused other frum Yidden to think that Chabad Yidden are simply nuts and run the risk of being oved avodah zara chas vi shalom.

 

Looking forward to hearing back for the Rabbi on this.

 

Thank you,

 

Answer:

I almost never get involved in these questions as they usually lead to controversy and Machlokes, and is one of the many ways that the Satan and Yetzer Hara accomplishes sewing hate and discord amongst Frum Jews, under the cloak of religious zeal. This I say irrelevant of the questioners affiliation, whether he be a Misnagid, Litvish, or a Chabad Chassid, and irrelevant of what angle he asks from. It’s discussion is also a cause of much Bittul Torah and a distraction from us being proactive Yidden in doing the Avoda that we need to do in performing and spreading Torah and Mitzvos. I believe the mere discussion and involvement in these matters, irrelevant of whether one is for or against, is simply not the intent of Hashem or in accordance to the wishes of the Rebbe or Gedolei Yisrael. I know many people will disagree with me on this, as they enjoy spending time arguing on the virtues of their claims, or the invalidations of the others. Although, I am sure that a Jew who is a true Oveid Hashem, after making a true Cheshbon Nefesh will understand the points that I have made, and that more often than not the discussion of this issue is Atzas Hayetzer, coming from ego, Yeshus, tribalism, politics, and a desire to escape real and true Torah learning. I view spending time on this subject, irrelevant of the side of the argument, as pure Bittul Torah.

Nonetheless, being that some people will not suffice with a general negation of discussion on the subject I will document for you here a few points regarding your questions.

4. I don’t know your religious affiliation, but as a rule of thumb, I suggest that everyone focus on fixing the religious issues in their personal community and religious sect, rather than look for the issues of other sects. Once again, the Yetzer Hara loves it when people look for discord and reasons to invalidate others who belong to a different sect than you. Normally, the people in the sect that was attacked don’t really improve when they see other sects attacking them, and on the contrary, strengthen themselves even more in their ways. Taking a lesson from history, the opposition voiced against the Chassidim by the Misnagishe camp has in many ways only strengthened them and not weakened them. Better that they just ignore the issue, and let the Rabbanim of each group focus on fixing the issues of their group, rather than everyone focusing on fixing everyone else, while not leaving time or energy to fix their own home issues.
5. All Jews are required to believe in Techias Hameisim. Thus, all Jews are required to believe that the Rebbe, together with all other Tzadikim, Viyisrael Kulam Tzadikim, will return in the time of the resurrection. Unfortunately, not all Frum Yidden are aware of this pinnacle matter of our faith, and the belief in Techias Hameisim must be spread and emphasized, as all the 13 attributes of faith. One who does not believe this is ruled to be a heretic r”l.
6. Regarding the Rebbe being Moshiach, I have no idea what all Chabad Chassidim believe. Many however amongst Chabad do believe that he will be Moshiach, and I am sure that there are some who do not.
7. There are sources, and interpretations in Torah which point at both Moshiach not being able to come from the dead, and sources which point that he may come from the dead. I see no issue with people believing in either side of the debate, which are both sources in Torah. I do see an issue with people performing intellectual and halachic dishonesty by ignoring the sources that are unlike his view, and invalidating anyone who sides differently than they. I see issue with people taking this valid Halachic debate and turning it to source for Machlokes and invalidation. This is clearly the work of the Satan garbing a cloak of piety.
8. Whether or not one believes that it is Halachically correct to believe that the Rebbe can be Moshaich, I know of no reason or source in Halacha for stating that people who believe that the Rebbe will become Moshiach transgress Avoda Zara. As the Rambam writes, it is a grave sin to accuse people of Avoda Zara erroneously. Avoda Zara is not transgressed by believing in a false Messiah, but only if one worships a foreign deity. In the times of the Rambam, a certain Gadol Beyisrael falsely accused an entire group of Yemenite Jewry of idolatry due to a certain sin that he thought that they were doing and the Rambam vehemently fought against this individual writing furiously in the gravity of his sin for false accusations.
9. I don’t see why a philosophical and Halachic belief that the Rebbe will be Moshiach is considered “nuts.” It is all too common for us to call derogatory names for anyone who takes a position different than we. People need to learn intellectual tolerance, and tolerance for people who follow a different view in halacha. At best, the matter is a Halachic error, but nothing to be called crazy about. [Perhaps you are confusing this matter with those who believe that the Rebbe is still alive. This indeed is a different subject, which I will now address:]
10. Most people who proclaim that the Rebbe is alive are normal people, and not mentally imbalanced in any other area of life. At best, they are professing a crazy idea and believing in a farce legend, but nothing more. Once again, here too the frustration with their outrageous belief should not lead us to a false conclusion, and unintellectual invalidation that they themselves are crazy. There are many otherwise normal people in the world who believe in what we would call crazy ideas, but still remain within the realm of normalcy. We must separate crazy people from the crazy ideas of normal people. Furthermore, they base their idea on sources in Torah and beliefs in the words of Chazal and the Rebbe about the life after life that Tzadikim experience. While they may be choosing to understand these statements of Chazal in a different way than others, and are making much too much noise about their seemingly outrageous beliefs, I do not believe it reaches the bar of defining them as crazy, and focusing on their craziness is once again the petty works of the Satan of causing discord and tribalism. Furthermore, even from the perspective that they are voicing crazy ideas that have been taken out of context from Chazal, at best it is a minor Halachic mistake without much Halachic ramification or severity, as it does not transgress any fundaments of our belief, and does not cause them to transgress any Halacha in Shulchan Aruch, and is simply a crazy belief and nothing more. For example, Lehavdil, if somebody believed that JFK is still alive would he transgress a Halachic or Torah edict, and should he be defined based on that as a crazy person? All in all, while we may not concord at all with the crazy notion that they believe in, and may rightfully argue that they are making a fool of themselves in spreading such ideas, it should not be viewed as anything more than a wrong idea. They are still beautiful people who can contribute to society, and Torah and Mitzvos and the Frum world irrelevant of this belief.
11. Regarding why not believe that the Baal Shem Tov or Ramchal be Moshiach. I would say that they are following the dictum of the Talmud Sanhedrin which states that people would believe that their own Rebbe is Moshiach, and hence that is why they choose to believe in their Rebbe. However, from a technical perspective, if we follow the approach in Halacha that Moshiach could be from the dead, then indeed it could be anyone.
12. Regarding “causing other Frum Yidden to think that Chabad Yidden are simply nuts and run the risk of being oved avodah zara chas vi shalom.” While it is true that some Frum Yidden unfortunately view Chabad in this matter, I believe that they are also to blame for being too quick to invalidate, having too little tolerance, and not placing the matters that unite Frum Jewry on the forefront of their minds and rather focus on our points of disagreement. As I already said there is no intellectual basis to call someone nuts just because he may have the above erroneous beliefs, and there is certainly no justification in halacha, and on the contrary is a great sin, to accuse them erroneously of idolatry. Together with that I agree, that both sides of the camps, the instigators and invalidators are not doing Ratzon Hashem in their instigation and invalidation, and that is why that I have already stated, that in my view, the entire idea of spending time on this subject is nothing more than Bittul Torah and the works of the Satan.

Let us all, Sephardim, Ashkenazim, Chassidim, Misnagdim, Litvish, Chabad, respect and tolerate each other despite our disagreements and learn to focus on the so many matters of Torah Judaism that unites us. Not to look for ways to invalidate other groups, not to put down the Gedolim or Minhagim of others and spend time on invalidating their philosophies, even if we have real complaints. We should all focus on learning the Torah that unites us and spend time giving critique to ourselves and our own community that we can influence and not the community of others.

In my work as a Rav, I have the pleasure of trading Torah knowledge with people, scholars and Rabbis, of all communities, whether they are Chabad, Litvish, Sephardi, or Chassidish, or Datal, and from the aspect of Torah I honor and respect them all equally as each one is part of a vibrant and needed faction of Kelal Yisrael.  I am sure if we all added in tolerance, acceptance, and focus on that which unites, we would nullify the reason of the exile which is Sinas Chinam, and usher the ultimate and complete redemption.

P.S. In light of the above clarifications, I will not engage in any further discussion or backs and forth of proofs and sources on the merits or invalidations of the above statements, as I have already stated I believe the involvement in this subject does not come from the side of Kedusha, irrelevant of position that one is trying to proliferate or negate. I am well aware of the various books that authors have dedicated to the defense versus opposition of the above topic, and will not be further entertaining the merits of their words or arguments, not because I disagree with them necessarily but because I am too busy focusing on the subjects of Torah that I believe G-d desires us to be involved in.

 

Question: [Wednesday 10^th Sivan 5780]

I had asked you a question about a Rashi in bechukotai, regarding this concept of

   ברית חדשה that is mentioned by Yirmiyahu hanavi mainly at the end of  chapter 31. I really want to understand in depth what is Yirmiyahu telling us here about the concept of knowledge and so on. (I know well what the non Jews …)

 

Answer:

The Torah/Tanach in a number of places discusses entering the Jewish people into a Bris, and this is not the first verse. The general intent of it is to reaffirm the pact of the Torah that the Jewish people accepted by Har Sinai, or to impose a detailed measure, such as occurred in Har Gerizim and Eivel wherethey became Areiv Zeh Lazeh. The Mefarshim on the above verse emphasize this point that it does not mean any change to the Torah and Mitzvos, but is rather a reaffirming of vows. A Mashal to this would be one who has been having marriage issues, and decided to re-enact his wedding for the sake of reaffirming his marriage duties with his wife. Not only does this “new covenant” not change any of the expected rules and laws of marriage, but on the contrary is there to strengthen them. So too, here, the new covenant is to reaffirm our pact to keep the Torah and Mitzvos, and not Chas Veshalom, to change them.

Question: [Monday 23^rd Sivan 5780]

Dear Rabbi Goldstein,

 

I read your article on Shulchanaruchharav.com about Parshas Shelach and the sin of the meraglim (dates June 16, 2017). 

 

1. First, the article is fantastic! Very well written and a message that really hits home. It’s particularly amazing because of how relevant it is for young people, to know that they must not try and avoid embracing the realities in life. So many of us are “hiding in the desert” in our own way. Yasher Koach. I also enjoyed how you pointed out that the Shelah himself never said what I commonly quoted in his name by the Magen Avrohom and others. 

 

2. Second, I just wanted to comment on one point:

 

You bring a proof to the idea that the meraglim were tzadikim: from the fact that the Gemara (Megillah 23b) cites the Eidah of the meraglim as the source for needing ten people for a minyan, this shows that the meraglim were tzadikim.

 

In my assessment, this is a mistake. The Gemara that you quote actually uses a three-stepped limud. The first is to derive the word “Toch” from the group of Korach, where it says the word “Eidah”, in the passuk “distance yourself from the Eidah”. The passuk and the context both are clear that this Eidah is bad. They then learn the amount of people in an Eidah from the meraglim. By your own reasoning, this Gemara would imply that Korach and his crew were also tzadikim? That is clearly not the intent. 

 

It seems quite the contrary, that the idea being suggested in this Gemara is that we see from these two stories how powerful an “Eidah” can be, since it can lead to such destruction when with a bad group of people (Korach and the Meraglim), and so Kal V’chomer how much good can they do if they come together for good things. 

 

Best regards,

Answer:

1. Thank you for your comments. Yes, the message of the article is very pertinent for many, and was written not from theory, but from practical experience of the common challenges that many people have in this field. I welcome you to spread to whoever you find relevant. We had some real Hashgacha Paratis miracles result from this article in terms of helping people, although Ein Kan Makom Lihaarich. I always say that science discovers vaccines for the body to prevent illness, but religious leaders provide vaccines for the mind, to prevent destructive philosophies and outlooks.
2. The proof I brought is not my own but a full talk of the Lubavitcher Rebbe printed in Likkutei Sichos Volume 33 in the 2^nd I welcome you to first read it prior to our further discussion on the Rebbe’s point. If your questions still stand I will be happy to address them. https://www.hebrewbooks.org/15902
3. Indeed, it is explained that Korach was a great person as well as the 250 men that were with him, but made an error. I don’t understand why saying the Meraglim were Tzadikim is acceptable but not Korach. Just because they are defined as holy people with religious intents does not mean they are not mistaken, or that they can be defined as a Rasha due to their mistake. See here for an article on his mistake: https://shulchanaruchharav.com/halacha/parshas-korach-likkutei-sichos-the-sin-of-korach-its-lifelong-lesson/
4. There are Shivim Panim Latorah, your theory is also acceptable, and neither mine nor yours needs to be the unique Pirush. I agree that my theory is just a Remez, theory, and not a forced conclusion.
5. A side point, which I hope you forgive me for mentioning, but I think can be beneficial for future communication, of which I have much experience in writing critiques on peoples statements, and sending them my comments: When writing a comment in negation of someone’s statement, its best to avoid all language that can be interpreted as being confrontative, such as “this is a mistake.” Certainly, this is the case when a Gadol Beyisrael, the Lubavitcher Rebbe, is the source of the statement, but even when the person behind the statement is a simple laymen. The reason for this is because we don’t know the personality of the person standing behind that statement, and how much he’ll try to defend his bruised ego when potentially confrontative language is used, and ignore the facts of the case. To ensure absolute intellectual honesty on the part of the person who you think is mistaken, it is very important to word the comment in a way that avoids anything that he may take personal. For example, when I write comments to Rabbanim on what I think is an error in their ruling or judgement. I simply write “For your consideration, Is it possible that you did not take this and this into account in your statement.” or perhaps this source was not seen by you when you wrote the article. I’l however never write that I believe what he wrote is a mistake, as potentially it can cause him to get offended and try to defend it despite its intellectual weaknesses. I have much experience with this and have seen the wisdom in this philosophy. I am certain you had no ill intent in your comment, and I did not take it that way. Believe me I have gotten much worse. Nonetheless, I thought sharing this with you could be skillfully used for the success of future communications.

 

 

Question: [Thursday 3^rd Tamuz 5780]

Dear Rabbi,

 

Growing up, and in yeshiva, we were taught from a very young age and throughout our education of how much the Rebbe wants us to become Shluchim. I did not merit to become a Shliach and am a simple Baal Habaas. Last night I turned into the global unity Farbrengen for Gimel Tamuz, And while it was certainly enjoyable and inspirational for me it was kind of personally sad, as so much talk was done about Shlichus and Shluchim then it seems like this is the entire emphasis today on our connection with the Rebbe and being a Chabad Chassid. Where does that leave me, and hundreds if not thousands of others who are simply not holding there and are not Shluchim but simple Baalei Batim. Are we merely part of the fan club of Chabad, or can we be considered active players? I know this may be a more general question that requires more detailed answer perhaps you can give me at least some words of inspiration to help make my Gimel Tamuz a little more fulfilling.

 

Answer:

Dear ????,

I received your question and duly understand the feelings that you are expressing in your letter. While I too was amongst the many spectators in the global Farbrenegn and did see an emphasis on the concept of  Shlichus, there was also an emphasis in having the Rabbanim speak to the audience, and Mashpi’im explain the Mamar. Nonetheless without entering into the subjective debate on whether factually this particular Frabenegn emphasized too much on Shluchim, your feelings are certainly validated and understood and this issue has been voiced already by many Rabbonim and famous Mashpi’im who are Baalei Avodah. While certainly the Shlichus organization is a major branch today of Chabad Lubavitch, it does not come to negate at all the generational Chabad philosophy and meaning of being a Chabad Chassid, and Chassid of the Rebbe. Aside for the fact that in general, every Jew and Chassid is considered a Shliach in his field of occupation, and amongst his friends and family, wife and children, being a Chabad Chassid first and foremost is the study of Chassidus, and Davening in Avoda in a way that helps form and mold one’s character, and increase in practical Ahavas Yisrael. In addition to the above, being a Chassid of the Rebbe entails studying his teachings, following his directives, and doing the daily Chitas and Ramban study cycles. Those who do so should be considered not fans of Chabad, but an integral core of its essential philosophy and followers. While from an ideological perspective I’m sure few would debate the above points, nonetheless practically many people share your feelings  that if they are not some sort of Shliach they’re not really part of the full-fledged Chabad enterprise and are more back-seat fans. This conclusion is very untrue, as official active Shlichus is only one part of being a Chabad Chassid and does not come to exclude G-d forbid all the other vital and important aspects of Chabad philosophy. In order for this feeling to be changed it is incumbent upon Rabbanim and Mashpi’im to speak about the greatness of Avoda, and learning Chassidus, etc And make a big deal about those who do so just like we make a big deal about the Shluchim. When a child and or adult constantly only hear of the emphasis of Shlichus and being a Shliach they can come to forget that this is not the generational definition of being a Chabad Chassid, and being a recognized active Shliach is not the exclusive definition of being considered a Chassid of the Rebbe. A Chassid who is not a formal active Shliach, but takes part in all the other aspects that we discussed above is a core part of the Rebbe’s army. If speakers, and official Chabad events would give more attention to emphasizing this it would help elevate and motivate the average Chabad Chassid who is not a Shliach and emphasize to him the central importance of his Avoda. Perhaps this was not done enough by the above said Farbrenegn, and while they certainly boosted up the Rebbe’s Shlichus enterprise, the normal Chabad Chassid may have felt a little left out. This does not mean that Shluchim should not be independently admired, but simply that they should not take the full emphasis of the Rebbe and Chabad in negation of discussion of all the other vital generational issues that the Rebbe and Chabad Lubavitch always stood for, and that every Chassid can aspire to do and perform.

I’l conclude that indeed the final message in the Ata Tetzaveh Mamar, which was the last Chassidic discourse that we merited to receive from the Rebbe’s hands a day before his stroke and can be viewed as his parting mission statement to his followers for the next generation, his emphasis was not on Shlichus, but on every Jew being completely broken hearted from the fact that he is found in exile and does not see revelation of G-dliness. This recognition can only be accomplished through intense contemplation and Avodas Hatefila, and perhaps is not emphasized enough or made enough of a big deal about amongst the echelon of Chabad or in Yeshiva.

Rest assured that even if you are not an official recognized Shliach, by you following through with the above said activities that the Rebbe requested, you are a vital part of the generational Chabad movement, and not a mere fan, and provide the Rebbe and Hashem much Nachas!      

15. Question: [Wednesday 16^th Tamuz 5780]

“Hello Rabbi Goldstein,

 

I recently read some parenting books by a Mormon couple who raised 9 kids, Richard and Linda Eyre.

 

They strongly push the idea of every family having “family laws.”

For example, The laws they maintain in their home are:

 

1. Obedience (to parents)
2. Peace (peaceful and respectful relationships, not disturbing others etc.)
3. Asking (permission from parents)
4. Order (orderly household, doing tasks in correct order )
5. daily completion of household chores

 

Obviously every parent can make their own laws and the above is just an example.

 

The book is persuasive so for a short while I was excited about the concept.

Then I got skeptical, thinking well these are Mormon authors, and the Mormons are basically wannabe Jews who are trying to imitate the Jewish People. So naturally they are very into laws, because they want to be just like the Jewish people have the laws of the Torah.

 

My question is: Is the idea of having “family laws” or “”family rules,” similar to the above, appropriate to a Jewish home?

 

Thank you so very much,

 

Answer:

The fact that these ideas are written by Mormons, are irrelevant. The concept of having family rules is a basic life and education necessity for all families, and the Torah or Halacha does not take the place for each family to create rules of conduct for their home, and on the contrary, they are obligated to do so. While Halacha does give general guidelines for how a Jewish home should look, the detailed rules of how to implement it are left to the discretion of each parent. So, while the Torah commands the children to respect the parents, the parents should find ways to educate the children in that direction, with different rules they make. In general, Chazal teach us that Chochmah Bagoyiom Taamin, which means that one can also learn from the wisdom of secular people. Thus, there is nothing wrong with reading secular books on nonreligion related subjects for the sake of gaining technical wisdom and advice, assuming the book does not contain heresy or other forms of forbidden language and material. The love and logic series is a great Chinuch book despite being written by Christians.

146. Question: [Sunday 20^th Tamuz, 5780]

Bs”d

Shalom,

A not-yet-observant relative is compiling a ‘family tree’ that she plans on posting on a family blog that she runs. She wants me to give her a list of my kids (and their kids) with names and ages. Is this a problem in terms of counting people or anything else?

Thanks!

 

Answer:

There is no counting issue involved in doing so as there is no counting here of people, but rather an indexing of age etc.

I believe making a family tree can be very beneficial for several reasons. Non-frum relatives will see the frum members of the family, and often the original ancestors who were Frum and will be motivated to be Frum as well.

Sources: See https://shulchanaruchharav.com/halacha/counting-jews-how-to-count-yidden/ for all the reasons why it is not relevant here

Tuesday 10^th Sivan

Question

I have a very sensitive question relating to abortion and while I know that I should really speak to a Rav in person about the situation I feel too uncomfortable, so I am sending you the question in writing. Basically, if a pregnancy takes place due to a forbidden relationship, may one abort the child. I know Judaism is very against abortion but are there any exceptions to this rule and may one entertain abortions in certain cases?

 

Answer:

First let me begin my saying that I sympathize with your predicament and understand the heavy weight placed on anyone needing to ponder such decisions. As you stated, Judaism views abortions very seriously, considering it tantamount to murder, and hence there is no way that I or any Rav can answer your question definitively without a detailed analysis of the case at hand, which would need to include: a) the number of weeks of gestation [pregnancy] and if 40 days have already passed; b) how the pregnancy took place [i.e. rape versus under consent]; c) The level of forbidden relations [incest, adultery, out of wedlock] d) the mental state of the mother to be and if there is any serious risk to her mental or physical state. e) If the mother to be is Jewish or gentile. The above factors would weigh into whether there is room for a Heter to abort the child r”l or if the general law which prohibits abortion would likewise apply in your specific case. My suggestion is to anonymously turn to a Rav who is expert in this field of Halacha with all the details of the case, and follow his Pesak. I can refer you to Rabbanim who deal with these matters if you need.

Question

During my heating up of food this past Yom Tov, I noticed that my salmon gravy spilled onto the Plata and reached my meat pot. At the time we had no one to ask so we just assumed it was ok, but I would really like to know if what I did was right, and my meat was Kosher.

 

Answer:

The ruling: The food and pot remain Kosher. Nevertheless, initially care must be taken that this does not occur.

The explanation: When gravy of one food hits another food, it is considered to become absorbed within that food, and hence when there is a Kashrus issue involved we must measure whether the food contains 60x versus the spillage of gravy that contacted the pot. Some say that regarding fish and meat we are even more stringent and that it is not even nullified in 60x, although practically we are lenient. Thus, if you can assume that the meat pot contained 60x more than the amount of gravy that contacted the pot, then it remains Kosher. Furthermore, in truth in this case it is permitted even without 60x being that the prohibition of meat and fish is only if actual Mamashus of fish enters the meat, such as gravy or flesh of fish, and the like. However, here being that the gravy touched from the outside and simply sent its taste, it therefore remains permitted.

Sources: See Michaber 92:5 regarding the status of food falling on the outside of a pot, that its taste becomes absorbed; Taz Y.D. 116:2 that taste of fish is not an issue; Pischeiy Teshuvah 116:3; Kaf Hachaim 116:12

Question

On Yom Tov, I was told that I could set up my dairy and meat foods on the Plata if the dairy was on top of tinfoil. The problem is that my dairy lasagna sauce overflowed and when I realized it was too late as it was already surrounding my meat pot. Is my meat pot Treif, and were we allowed to eat the food?

 

Answer:

The ruling: The pot is Treif and needs to be Koshered. The meat food is also Treif unless it contains 60x versus the gravy that touched it.

The explanation: When gravy of one food hits another pot even from the outside, it is considered to become absorbed within that food, and hence when there is a Kashrus issue involved we must measure whether the food contains 60x versus the spillage of gravy that contacted the pot.

Sources: Michaber 92:5; See here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-92/ Halacha 5 [by footnote 261]

Monday 9^th Sivan

Question

I have a Pareve oven next to my stove and I recently noticed that the steam from my pot of meat was hitting the side of my Pareve oven? Is my oven still Pareve?

 

Answer:

Steam of meat is considered Mamashus, like actual meat, and hence definitely causes meat to become absorbed within the walls of the oven that it hits. However, this does not necessary mean that the oven become meaty, as only the direct area of contact with the steam absorbs the meat taste, and hence since the food in the oven does not touch this area of the meat absorption therefore the food remains Pareve. Furthermore, even if one were to argue that the steam released by the food in the oven makes it considered as if the food is touching the meat area, most likely it would be nullified in 60x, and after 24 hours would certainly be permitted under the basis of Nat Bar Nat.

Nonetheless, the above is only Bedieved. Initially you should set up your Pareve oven in a way that it will not receive any steam from the meat foods, or at least place a piece of tinfoil over the wall that receives the steam.

Sources: See here for further details of this subject: https://shulchanaruchharav.com/halacha/chapter-92/ in Halacha 5

Question

May one Daven Maariv early on the second night of Yom Tov? What about when Yom Tov goes into Shabbos?

 

Answer:

Ideally, one is not to do so. On the first day of Yom Tov, Maariv is not to be Davened early even if the next day is Yom Tov, just as we rule regarding not Davening Maariv early on Motzei Shabbos. However, when Yom Tov falls on Erev Shabbos, some Poskim rule that one may Daven Maariv early.

Sources: See M”B 527:3 and here for further details of this subject: https://shulchanaruchharav.com/halacha/the-general-laws/

Thursday-Shabbos 5^th-7th Sivan

Question

Must I do Eruv Tavshilin if I plan on catering all my meals?

 

Answer:

Yes, as one still needs to warm up the food, and light Shabbos candles which require Eruv Tavshilin.

Question

May I take a hot shower on Yom Tov for the sake of Shabbos?

 

Answer:

You may take a warm shower, assuming you do not have an automatic boiler [turns on gas or electricity as soon as hot tab is turned on].

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/taking-a-shower-on-yom-tov/

Tuesday 3^rd Sivan

Question

I only own one Shabbos Plata and will be using it to heat up my Yom Tov foods. My question is regarding if there is any way that I can use it to heat up both my meat foods and my dairy foods [for the shavuos milchig meal]?

 

Answer:

This is feasible if you are careful to abide by the following: Before Yom Tov prepare a thick sheet of tinfoil, or a cut disposable baking pan, to use to cover the Plata. Use the Plata without any covering for your meat foods on the first night of Yom Tov and the next day when you desire to use it for dairy foods, clean the surface of the Plata from any meat residue [using a wet Shabbos permitted sponge-no issue of cooking] and then wait for it to dry. After the Plata dries, place the precut tinfoil on top of it, making sure it fully covers all parts of the Plata. You may then place your dairy foods onto it to heat up. Make sure to place it in a way that it will not spill onto the Plata and that its bottom is dry. After you finish the dairy meal, carefully remove the tinfoil from the Plata in a way that no spillage will occur [which can Treif up your Plata], and you can then use it for meat.

Monday 2^nd Sivan

Question

From when is it our custom to begin listening to music before Shevuos? Is it from Sheloshes Yemei Hagbolo which starts Monday night? Or only from daytime Tuesday?

 

Answer:

Many are accustomed to abide by all the mourning periods customs brought in Shulchan Aruch Admur, which extends until Erev Shavuos, and thus they are stringent not to listen to music until Erev Shavuos, after daybreak. This is not an obligation, but is the widely practiced custom in Chabad. Those who begin listening to music during Sheloshes Yimei Hagbalah, while have upon whom to rely, are not following the custom brought above to follow mourning customs until all mourning periods have ended.

See here for the full details of this subject: https://shulchanaruchharav.com/halacha/date-of-the-period-of-mourning-when-are-the-mourning-customs-to-be-kept/

Question

Dear Rabbi Goldstein,

 

I ask if I am able to use a Havdalah candle for my existing flame for Shavuos and Shabbat as I will not able to buy a two day candle for this purpose in time for Yom Tov.

 

I thank you Rabbi for your kindness in answering my Shaala.

 

Answer:

Yes you may. A 24-day candle suffices. If you are referring to a Yizkor candle, it is not needed from the letter of the law, although you may leave your Havdalah candle lit in its place. This is all assuming that your Havdalah candle will last that long.

Sources: A Havdala candle is not Kedusha, and at best is Tashmishei Mitzvah, and may be used for mundane purposes. [Kaf Hachaim 674:17; Biur Halacha 154:14 “Shedolkin Limitzvasan”] It is permitted to leave a torch lit into Shabbos. See Shulchan Aruch chapters 263-264

Sunday 1^st Sivan

Question

Can you please explain the reason that Chabad shuls do not read this megilla on Shavuos like other shuls do, especially when contrasted with the amount of times Megillas Esther is read, sometimes around the clock, in Chabad.  One might think that Megillas Rus is super important to be read in Chabad  since it deals with the ancestor of Moshiach. Thank you.

 

Answer:

The reading of Megilas Ruth on Shavuos is not a Talmudic institution, and is unlike the reading of the Megillah of Esther, which is an enactment of the prophets and Talmudic Sages and mentioned in the Mishneh. So we cannot compare the legal obligation of the two at all. With that said, its reading is recorded in Rishonim, although is a mere custom and not obligation, and as with many customs, may not have been adapted by all sects of Jewry. Furthermore, in truth the Chabad custom is to read Megillas Ruth during the Tikkun Leil Shavuos which is read on the night of Shavuos and not by day.

The source for Chabad not reading it specifically by day is: Piskeiy Hasiddur 166 based on omission of Admur in Siddur; Hamelech Bemesibo 1:171; Sichas Chag Hashavuos 1958:37; Hisvadyus 1988 3:419; See Shulchan Menachem 2:245; Otzer Minhagei Chabad p. 305-306; So is also the custom of Ger, to not read Megillas Rus during the day. [Nitei Gavriel 23:2]

 

 

Can you please review the halachos of nonmevushal wine that was, or may have been, touched by a mechallel Shabbos or a goy? Is there room for leniency if it is a mechalllel Shabbos, or if safek if he touched it, or if safek if mechallel Shabbos?

Friday 28^th Iyar

Question

Does Chabad allow or condone people using Iphones or other cellphones in shul (I’m not speaking about as a siddur)? There was a Chabad man in our shul today who was using his Iphone during davening, and when I told him it wasn’t appropriate he said that his Rabbis permit it. Is this true?

 

Answer:

There is no set Chabad approach to this matter, other than that of the Shulchan Aruch. I don’t know who his Rabbi is and what his credentials are.

Il mention however a few points:

1. People should try not to bring their phones into Shul at all, and so is my custom, when possible.
2. People may definitely not play with their phones during Davening, and should at the very least put it away on silent until after Davening.
3. We must be careful not to make Machlokes with people who do bring their phones into shul, and weigh if and how anything should be mentioned. Often the person is answering to an urgent message, or is learning Torah on his phone while he waits for the Minyan.

Question

My husband needs to be away for shabbat. I can’t drink grape juice, even diluted, because of health reasons and I can’t have gluten so I can’t make Kiddush over lechem mishna. What can I make Kiddush on? Tea?

 

Answer:

Yes you can make kiddush over tea or coffee. It should not be too hot since you need to drink it within a short time [Lechatchila within a few seconds]. In such a case don’t forget to say Shehakol instead of Hagafen.

Sources: See Admur 272:11; 273:7-8; Orchos Rabbeinu 1:112 in name of Chazon Ish; Piskeiy Teshuvos 273:1 and 8

Question

 

Hello Rabbi Goldstein,

 

I read your halachos daily and enjoy them!

 

Is there an order that you are meant to follow when cutting toenails?

 

If someone goes to a professional place to do their nails do they need to tell the non-jew to do it in specific order either when doing their hands or feet?

 

Can you cut both on the same day? what about in a time of need?

 

 

Thanks!

 

 

Answer:

1. Yes there absolutely is an order that we follow as explained in the link below.
2. When having a non-jew do it, you should tell him the order by the hand nails.
3. There is no need to be p articular by feet to follow a specific order.
4. We don’t cut both on the same day unless it is a time of need.

See here for the full details of this subject: https://shulchanaruchharav.com/halacha/nails/

Question

This year that Erev Rosh Chodesh Sivan falls on Shabbos, when is the prayer of the shelah hakadosh to be recited, on Shabbos or on Erev Shabbos?

 

Answer:

It may be said on Shabbos as it involves praying for spiritual matters of which its Segula falls on Shabbos. Nonetheless, if one feels that praying for it on Shabbos will cause much anguish and distress, then it should be preceded to Erev Shabbos or Thursday by Yom Kippur Katan. Some even initially say it on Thursday, as can be inferred from the Shelah [from the fact he says to fast on that day, and hence it should follow the same status as Yom Kippur Katan, which is pushed up to Thursday].

Sources: See Admur 288:8 and 9; Shelah Hakadosh Miseches Tamid 132; Beis Hillel 38 p. 109; Piskeiy Teshuvos 288:7

Thursday 27th Iyar

Question

A serious question: being that Covid has been shown to be transmitted on shoes, and given the heavy casualties amongst Chabad, will expectorating on the shul floor during Aleinu be circumscribed by Lubavitch dayanim in the future?

 

Answer:

I have no doubt that in COVID-19 era it is forbidden to spit on the floor by Aleinu and the Mara Diasra and Gabaiy of each Shul should inform the worshippers of this. However, there is no need to abolish the custom of spitting by Aleinu due to this, and one can simply lightly spit into a tissue and place it in his pocket.

See here for the full details of this subject: https://shulchanaruchharav.com/halacha/spitting-by-aleinu/

Question

We found a scary looking spider on Shabbos and my wife and kids were freaking out. May I kill it or trap to return the Shabbos calm to my family?

 

Answer:

The overwhelming majority of spiders, irrelevant of how scary they look, are not dangerous at all to humans, and hence it is ruled in Shulchan Aruch that one may not kill [or trap] spiders on Shabbos. Nonetheless, if one cannot calm his hysterical family in any other way, then one who is lenient to trap it has upon whom to rely.

Sources: 316:23; See here for the full details of this subject: https://shulchanaruchharav.com/halacha/killing-and-or-trapping-stinging-insects-such-as-mosquitoes-bees-wasps-hornets-and-the-like-on-shabbos/

 

Tuesday 25th Iyar

Question

I accidentally wore my Shel Yad of Rabbeinu Tam instead of Rashi and then noticed right away prior to putting on my Shel Rosh. What am I supposed to do? Should I take off the Shel Yad and wrap the Tefillin of Rashi with a blessing? Should I finish wrapping Rabbeinu Tam and then put on Rashi?

 

Answer:

In such a case that you have already fastened your Shel Yad onto your arm I would suggest that you remove your Shel Yad of Rabbeinu Tam and put on your Rashi Tefillin without a blessing, without making any interval in-between.

Sources: See Minchas Elazar 1:25 in his understanding of Divrei Chaim 2:82 based on Kabbalah of Chozeh Melublin; Chaim Sheol 1; Ben Ish Chaiy Vayeira 24; Mikdash Me’at 34:7; Avnei Tzedek 1:2; Peri Hasadeh 4:53; Betzeil Hachachmah 4:81; Kinyan Torah 7:3; Mishnas Yosef 5:15; Tehsuvos Vehanhagos 3:10; Poskim in Miasef Lekol Hamachanos 34:5; The following Poskim rule that one is to always wear the Tefillin of Rabbeinu Tam prior to Rashi: Levush 34:2; 1st approach in Ateres Zekeinim 34Har Tzevi 1:36; See here for  the full details of this subject: https://shulchanaruchharav.com/halacha/chapter-4-tefillin-of-rabbeinu-tam/ by footnote 130

 

 

Question

In chutz la’aretz, where Shavuos will also be on Shabbos, does one say Pirkei Avos on Shabbos Shavuos?

 

Answer:

It is to be said in Eretz Yisrael, and is not to be said in the Diaspora. In such a case, residents of Eretz Yisrael will be one chapter ahead of the Diaspora until Rosh Hashanah. In the Diaspora, Pirkei Avos is not read that Shabbos as it is the 2nd day of Yom Tov.

See here for  the full details of this subject: https://shulchanaruchharav.com/halacha/reciting-pirkei-avos/#_ftn12

 

Question

Does one say shechechiyanu on the second day of Shavuos?

 

Answer:

Yes. We always say Shehechiyanu on the second day of Yom Tov in the Diaspora, just as on the first day.

Sources: Admur 490:1; 600:5-6

Monday 24th Iyar

Question

I fell on the floor while wearing my Tefillin. Must I fast or redeem it with charity?

 

Answer:

No, so long as the Tefillin itself did not fall onto the floor in the process.

See here for further details of this matter: https://shulchanaruchharav.com/halacha/tefillin-fell-on-floor-atonement-of-fasting-and-charity-if-ones-tefillin-fell-on-the-floor/

Question

If you are not sure aT what time is shabbos over. can you check outside and by seeing 3 or more stars in the sky. can u take it as is shabbos over?

 

Answer:

Yes. If you don’t have a watch or Luach you can simply look at the sky and if you see three small stars in a row then you can take leave of Shabbos. Large or medium stars do not suffice. See here for further details of this matter: https://shulchanaruchharav.com/halacha/conclusion-of-shabbos/

 

Question

Until when can one say vaiten lecha? havdala is untill tuesday. vaiten also? if i did havdala motzei shabbos, can i say vaiten lecha after 12am?

 

Answer:

Vayiten Lecha is a prayer of blessings that technically may be said whenever one chooses, and hence certainly I see no issue of making it up after Motzei Shabbos. The Rebbe in fact sometimes said it after night, after Kos Shel Bracha. However, ideally it is meant to be said as soon as Shabbos concludes.

 

 

Question

“As a result of Coronavirus, I have lost my sense of smell. What is the proper conduct in regards to the blessing over spices on saturday night?”

 

Answer:

You cannot say the blessing of Besamim unless you have the physical ability of smell. However, as long as you can smell even a slight scent you may say the Bracha.

See here for further details of this matter: https://shulchanaruchharav.com/halacha/besamim/

Sunday 23rd Iyar

Question

Rabbi, I have a street Minyan available near my home, although it is very difficult for me to Daven with Kavana out in the open. Am I still obligated to Daven with a Minyan or can I choose to Daven at home?

 

Answer:

This is a general question of Minyan versus Kavana and does not only pertain to street Minyanim, but also to Shul Minyanim. In general, we rule that for the sake of Kavanah, you may Daven at home and skip Minyan, but should try to hear Kaddish and Kedusha etc.

However, I must mention a further point that unfortunately, some street Minyanim are not Kosher Minyanim and therefore one should not participate in them unless he can influence that they take place in a Kosher manner. For example, a street Minyan which defies the protocols of the local Rabbanim and Medical community, is not a Kosher Minyan, and one may not participate in them. Likewise, if there aren’t ten people together with the Chazan on the same side of the street/sidewalk, it is not a Kosher Minyan. Unfortunately, I have witnessed both matters not being adhered to in street Minyanim [i.e. Chazan in building while Minyan across the street from building], and thus we can say that Hashem has been Machshil them with a non-Kosher Minyan due to their lack of care in following the Rabbinical directives of safety. They think they are Davening with a Minyan but are in truth saying Brachos Levatala, and a Kaddish Batala, etc as they don’t have ten people on the same side of the street.

This may be harsh, but Halacha is Halacha and there is no room to bend standards to have a make-believe Minyan and say blessings in vain, especially when they could so easily have a Kosher Minyan by following the safety guidelines and having the Chazan and Minyan be on the same side of the street.

Another point to add even by a Kosher street Minyan is the seeing of women, and peritzus during Davening, and hence I would say that if one can Daven at home with greater Kavana, and/or is troubled by seeing women/Peritzus during his Davening, then it is better that he Daven alone Beyechidus, even if a Kosher Minyan is taking place.

Sources: See Admur 101:3 [may Daven at home for Kavana]; https://shulchanaruchharav.com/halacha/corona-minyanim-the-laws-applicable-to-street-minyanim/

Question

I went to a store the other day and asked if I can pay by credit card as I usually do. The seller said that due to the hard-economic times they are charging 3% more for customers who pay by CC versus cash. Is this Ribis??

 

Answer:

No. This applies even if the seller is Jewish. While it is forbidden to charge more for delayed payment, a credit card is not a delayed payment and is rather simply a payment which they [the seller] pay a certain fee per transaction, and hence they have the right to ask that this fee be paid by the buyer and not the seller. [Something similar is applicable when using PayPal, that they charge up to 5% on the transaction, and hence one may choose to have the buyer cover that 5% and pay more if he chooses to pay using paypal versus cash.]

Sources: See Bris Pinchas 17/14; Bris Yehuda 9/9; Toras Ribis 19/22 footnote 44; Mishpitei Ribis p. 3423 in name of Rav SZ”A; Bris Pinchas p. 219-221; So rules regarding charging a consumer more money for a later payment that involves Tircha: Beis Efraim Y.D. 41; Mayim Rabim 38; Mishpat Ribis 20/8; Bris Yehuda 22 footnote 6

 

Question

This Shabbos we distributed Pareve ice cream Sundays to our kids after Shabbos lunch. Some of my kids started mixing the flavors together and I told them to stop as this may be a Lisha prohibition. Was I correct? Is it indeed forbidden to mix two flavors of ice cream together?

 

Answer:

There is a general debate amongst todays Poskim in this matter. The more implied approach is like the leaning approach that it does not contain the kneading prohibition. However, some are stringent. I would not require children below Bar/Bas Mitzvah to be stringent in this matter.

Sources: SSH”K 8:12 [stringent]; Lenient: Igros Moshe 4:74 Lash; Rav Avraham Elyashvili mentioned in Rav Gadasi’s Hilchos Shabbos; See here for further details of this matter: https://shulchanaruchharav.com/article-categories/kneading/

Shabbos 22^nd Iyar

Question

On Shabbos, my baby turned on my dryer to maximum time with dry rags inside. I am really worried that it can start a fire. May I turn it off? What should I do?

 

Answer:

You should have one of your children turn the knob until the point that it will turn off in a very short amount of time. If you do not have any children who can do this, then you may do so yourself in such a case, making sure not to completely turn it off.

Sources: See Admur 334:22 that one may do Gerama of Kibuiy in a case of loss; Piskeiy Teshuvos 334:7 that the same applies to a Shabbos clock, and changing the start time of turning on or off.

Question

It is very hot this Shabbos and I would like to add ice cubes to my wine when I make Kiddush. May I do so, or must the cup be completely filled with wine?

 

Answer:

So long as the cup will hold a Revius of actual wine, it is permitted to add ice cubes to the cup of wine, and with its help have the wine reach the very top of the cup. You may do so for whatever reason you see fit, either due to wanting the wine to be cold, or because you don’t have enough wine to fill up the cup. However, when using ice cubes make sure to make Kiddush right away so there is not too much of a ratio of water to wine.

Sources: See Admur 182:4 that there is no need for the cup to be filled 100% with actual wine and one may enter an item to take up volume for it to reach the top; Ketzos Hashulchan 46:5; M”B 182:19 and 32; Piskeiy Teshuvos 183:5

Wednesday 19^th Iyar

Question

I am unsure if I recited Visein Bracha or Visein Tal Umatzar Livracha in Davening today. Am I required to repeat Shemoneh Esrei?

 

Answer:

No, as 30 days have already passed since the second day of Pesach. See here [towards end of article] for the full details of this matter:

https://shulchanaruchharav.com/halacha/accidentally-said-morid-hageshem-or-visein-tal-umatar-livracha-after-the-first-day-of-pesach/

Question

I know one is not supposed to do work on Erev Shabbos after the time of Mincha. My question is if I can work on a book I am writing after this time, or is writing considered work?

 

Answer:

If the book is of words of Torah and one has finished all his Shabbos preparations, or has someone to do so for him, then one may write it even after Mincha Ketana on Erev Shabbos. If it does not involve Torah words, then one should only write it in ways permitted on Chol Hamoed, such as by typing on a computer [which is permitted on Chol Hamoed, as its not considered real writing], or writing on a piece of paper with a slant.

See here for the full details of this matter:

https://shulchanaruchharav.com/halacha/chapter-2-learning-and-doing-other-activities-on-erev-shabbos/

Question

If you have a friend who is a goy they can’t join the day meal or night meal on Shabbos based on Orach Chaim 167:20?

 

Answer:

It is permitted to have a gentile guest for the Shabbos day or night meal, and this matter is only restricted on Yom Tov. Nonetheless, as you note from 167:20, one should not give him from the Challah of Lechem Mishneh and must make sure to have only Mevushal wine on the table.

Tuesday 18^th Iyar

 

Question

May one say Shehechiyanu on Lag Boamer?

 

Answer:

Yes. See here for the full details of this subject: https://shulchanaruchharav.com/halacha/shehechiyanu-during-sefirah/

Question

If a hot piece of egg omelet with small amounts of cheese fell on an oven, but was not yad soledes bo, is that piece asur to eat if it is a safek whether meat fell on the oven?

 

Answer:

If both the omelet and oven were not Yad Soledes, then everything is Kosher. However, if the top of the oven where the omelet fell was visibly dirty with assumed meat, then you should not eat the omelet as its oily content causes residue to stick to it and is difficult to clean. If you are in doubt, then be stringent and throw it out. See here for the full details of this subject: https://shulchanaruchharav.com/halacha/chapter-8-taaruvos-of-basar-bechalav/

Monday 17^th Iyar

Question

May I do acupuncture to my 70-year-old mother. She has different illnesses and pains which I believe this can help her in and she is begging for me to do it for her.

 

Answer:

The issue with acupuncture is that it sometimes causes bleeding. [One practitioner told me that there is generally no blood, but sometimes the person enters it in the wrong area and blood comes out. Another practitioner said that on the contrary, if there is no blood it is a sign that it does not work, and that there is always blood released when he removes the pins. Both practitioners are experienced with acupuncture for decades, and I can only assume that there exist different methods]

Accordingly, it is forbidden for a child to do acupuncture on his parent unless a) He is certain that no blood will be released as a result, or b) Blood will be released, but one is an Ashkenazi who follows the Rama, and there is no other practitioner available who can do a trusted job of the same quality.

Regarding having another person remove the pins and have the blood come out, seemingly, this is meaningless, as the main release of blood is caused by the person who enters the pin.

See: Michaber and Rama Y.D. 241:3; Minchas Yitzchak 1:27-2; Pisakim Uteshuvos 241:3-4

 

 

Question

“Shalom,

 

Is one required to stand up for a stepfather?

Is one allowed to call stepfather by name?

Is covering the opening part of a baby carriage with a towel considered an Ohel?

Shkoyach

 

 

Answer:

• One must respect his mothers’ husband [i.e. stepfather]. However, practically, the custom today is for parents to be Mochel their kids from standing, and certainly this applies by a step-father. See Michaber Y.D. 240:21; Michaber 240:19; Kiddushin 32a; Pesakim Uteshuvos 240:54
• One should not do so, unless he is Mochel, as stated above.
• It is considered Ohel and is forbidden, unless the hood was opened a Tefach before Shabbos.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/may-one-open-or-close-the-hood-of-a-baby-carriage-on-shabbos/

 

Question:

Hello Rabbi. I very much enjoy your clarity of halacha. I have a question for the Rabbi.

Do all of Chabad believe that even though the Rebbe ztl is niftar, he is going to come back to life and is the Moshiach, or is it only a small group from Chabad that never learned the halacha that Moshiach can not be a person that passed away, as that could easily run the risk of avodah zara chas vi shalom….

 

And if they think that the Rebbe ztl is Moshiach, then why not the Baal Shem Tov, Ha Ramchal, or even Moshe Rabeinu….

 

Unfortunately, this issue has caused other frum Yidden to think that Chabad Yidden are simply nuts and run the risk of being oved avodah zara chas vi shalom.

 

Looking forward to hearing back for the Rabbi on this.

 

Thank you,

 

Answer:

I almost never get involved in these questions as they usually lead to controversy and Machlokes, and is one of the many ways that the Satan and Yetzer Hara accomplishes sewing hate and discord amongst Frum Jews, under the cloak of religious zeal. This I say irrelevant of the questioners affiliation, whether he be a Misnagid, Litvish, or a Chabad Chassid, and irrelevant of what angle he asks from. It’s discussion is also a cause of much Bittul Torah and a distraction from us being proactive Yidden in doing the Avoda that we need to do in performing and spreading Torah and Mitzvos. I believe the mere discussion and involvement in these matters, irrelevant of whether one is for or against, is simply not the intent of Hashem or in accordance to the wishes of the Rebbe or Gedolei Yisrael. I know many people will disagree with me on this, as they enjoy spending time arguing on the virtues of their claims, or the invalidations of the others. Although, I am sure that a Jew who is a true Oveid Hashem, after making a true Cheshbon Nefesh will understand the points that I have made, and that more often than not the discussion of this issue is Atzas Hayetzer, coming from ego, Yeshus, tribalism, politics, and a desire to escape real and true Torah learning. I view spending time on this subject, irrelevant of the side of the argument, as pure Bittul Torah.

Nonetheless, being that some people will not suffice with a general negation of discussion on the subject I will document for you here a few points regarding your questions.

1. I don’t know your religious affiliation, but as a rule of thumb, I suggest that everyone focus on fixing the religious issues in their personal community and religious sect, rather than look for the issues of other sects. Once again, the Yetzer Hara loves it when people look for discord and reasons to invalidate others who belong to a different sect than you. Normally, the people in the sect that was attacked don’t really improve when they see other sects attacking them, and on the contrary, strengthen themselves even more in their ways. Taking a lesson from history, the opposition voiced against the Chassidim by the Misnagishe camp has in many ways only strengthened them and not weakened them. Better that they just ignore the issue, and let the Rabbanim of each group focus on fixing the issues of their group, rather than everyone focusing on fixing everyone else, while not leaving time or energy to fix their own home issues.
2. All Jews are required to believe in Techias Hameisim. Thus, all Jews are required to believe that the Rebbe, together with all other Tzadikim, Viyisrael Kulam Tzadikim, will return in the time of the resurrection. Unfortunately, not all Frum Yidden are aware of this pinnacle matter of our faith, and the belief in Techias Hameisim must be spread and emphasized, as all the 13 attributes of faith. One who does not believe this is ruled to be a heretic r”l.
3. Regarding the Rebbe being Moshiach, I have no idea what all Chabad Chassidim believe. Many however amongst Chabad do believe that he will be Moshiach, and I am sure that there are some who do not.
4. There are sources, and interpretations in Torah which point at both Moshiach not being able to come from the dead, and sources which point that he may come from the dead. I see no issue with people believing in either side of the debate, which are both sources in Torah. I do see an issue with people performing intellectual and halachic dishonesty by ignoring the sources that are unlike his view, and invalidating anyone who sides differently than they. I see issue with people taking this valid Halachic debate and turning it to source for Machlokes and invalidation. This is clearly the work of the Satan garbing a cloak of piety.
5. Whether or not one believes that it is Halachically correct to believe that the Rebbe can be Moshaich, I know of no reason or source in Halacha for stating that people who believe that the Rebbe will become Moshiach transgress Avoda Zara. As the Rambam writes, it is a grave sin to accuse people of Avoda Zara erroneously. Avoda Zara is not transgressed by believing in a false Messiah, but only if one worships a foreign deity. In the times of the Rambam, a certain Gadol Beyisrael falsely accused an entire group of Yemenite Jewry of idolatry due to a certain sin that he thought that they were doing and the Rambam vehemently fought against this individual writing furiously in the gravity of his sin for false accusations.
6. I don’t see why a philosophical and Halachic belief that the Rebbe will be Moshiach is considered “nuts.” It is all too common for us to call derogatory names for anyone who takes a position different than we. People need to learn intellectual tolerance, and tolerance for people who follow a different view in halacha. At best, the matter is a Halachic error, but nothing to be called crazy about. [Perhaps you are confusing this matter with those who believe that the Rebbe is still alive. This indeed is a different subject, which I will now address:]
7. Most people who proclaim that the Rebbe is alive are normal people, and not mentally imbalanced in any other area of life. At best, they are professing a crazy idea and believing in a farce legend, but nothing more. Once again, here too the frustration with their outrageous belief should not lead us to a false conclusion, and unintellectual invalidation that they themselves are crazy. There are many otherwise normal people in the world who believe in what we would call crazy ideas, but still remain within the realm of normalcy. We must separate crazy people from the crazy ideas of normal people. Furthermore, they base their idea on sources in Torah and beliefs in the words of Chazal and the Rebbe about the life after life that Tzadikim experience. While they may be choosing to understand these statements of Chazal in a different way than others, and are making much too much noise about their seemingly outrageous beliefs, I do not believe it reaches the bar of defining them as crazy, and focusing on their craziness is once again the petty works of the Satan of causing discord and tribalism. Furthermore, even from the perspective that they are voicing crazy ideas that have been taken out of context from Chazal, at best it is a minor Halachic mistake without much Halachic ramification or severity, as it does not transgress any fundaments of our belief, and does not cause them to transgress any Halacha in Shulchan Aruch, and is simply a crazy belief and nothing more. For example, Lehavdil, if somebody believed that JFK is still alive would he transgress a Halachic or Torah edict, and should he be defined based on that as a crazy person? All in all, while we may not concord at all with the crazy notion that they believe in, and may rightfully argue that they are making a fool of themselves in spreading such ideas, it should not be viewed as anything more than a wrong idea. They are still beautiful people who can contribute to society, and Torah and Mitzvos and the Frum world irrelevant of this belief.
8. Regarding why not believe that the Baal Shem Tov or Ramchal be Moshiach. I would say that they are following the dictum of the Talmud Sanhedrin which states that people would believe that their own Rebbe is Moshiach, and hence that is why they choose to believe in their Rebbe. However, from a technical perspective, if we follow the approach in Halacha that Moshiach could be from the dead, then indeed it could be anyone.
9. Regarding “causing other Frum Yidden to think that Chabad Yidden are simply nuts and run the risk of being oved avodah zara chas vi shalom.” While it is true that some Frum Yidden unfortunately view Chabad in this matter, I believe that they are also to blame for being too quick to invalidate, having too little tolerance, and not placing the matters that unite Frum Jewry on the forefront of their minds and rather focus on our points of disagreement. As I already said there is no intellectual basis to call someone nuts just because he may have the above erroneous beliefs, and there is certainly no justification in halacha, and on the contrary is a great sin, to accuse them erroneously of idolatry. Together with that I agree, that both sides of the camps, the instigators and invalidators are not doing Ratzon Hashem in their instigation and invalidation, and that is why that I have already stated, that in my view, the entire idea of spending time on this subject is nothing more than Bittul Torah and the works of the Satan.

Let us all, Sephardim, Ashkenazim, Chassidim, Misnagdim, Litvish, Chabad, respect and tolerate each other despite our disagreements and learn to focus on the so many matters of Torah Judaism that unites us. Not to look for ways to invalidate other groups, not to put down the Gedolim or Minhagim of others and spend time on invalidating their philosophies, even if we have real complaints. We should all focus on learning the Torah that unites us and spend time giving critique to ourselves and our own community that we can influence and not the community of others.

In my work as a Rav, I have the pleasure of trading Torah knowledge with people, scholars and Rabbis, of all communities, whether they are Chabad, Litvish, Sephardi, or Chassidish, or Datal, and from the aspect of Torah I honor and respect them all equally as each one is part of a vibrant and needed faction of Kelal Yisrael.  I am sure if we all added in tolerance, acceptance, and focus on that which unites, we would nullify the reason of the exile which is Sinas Chinam, and usher the ultimate and complete redemption.

P.S. In light of the above clarifications, I will not engage in any further discussion or backs and forth of proofs and sources on the merits or invalidations of the above statements, as I have already stated I believe the involvement in this subject does not come from the side of Kedusha, irrelevant of position that one is trying to proliferate or negate. I am well aware of the various books that authors have dedicated to the defense versus opposition of the above topic, and will not be further entertaining the merits of their words or arguments, not because I disagree with them necessarily but because I am too busy focusing on the subjects of Torah that I believe G-d desires us to be involved in.

 

Sunday 16^th Iyar

Question

My very close friend just died a tragic death from a drug overdose, and I am one of the first people to have knowledge of it. [He is part of our frum community in xxxxxx and was missing for a number of hours and I called the local emergency number and was informed of his death] Who should I tell this information to? I really don’t want to be the bearer of bad news.

 

Answer

I am deeply sorry to hear of this tragic loss. You should obviously make sure that the close family is informed so they can arrange a Kosher funeral and burial, and mourn his passing, say Kaddish etc. Regarding others, in general, we rule that one should not be the bearer of bas news, as you wrote and avoid publicizing bad news. However, you may certainly speak to others about it for the following reasons: 1) To relieve your emotions 2) To have people come pay last respects for the deceased. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-2-time-of-death-the-state-of-goses-and-departure-of-the-soul/ footnote 195

Question

I noticed that there is space between the Batim of my Tefillin Shel Rosh [between the first and second Bayis of the Shel Rosh]. When I look in my mirror I see space/light in between these Batim. Are they Passul?

 

Answer:

Ideally, not only are they not Passul, but some are even meticulous to do so to make sure that there be an evident space between the compartments. According to all, the four compartments are to be visible to one looking at the Tefillin from the outside. However, all the above is on condition that the squareness of the Shel Rosh has not been altered due to the space between the Batim. If you think that it has lost its squareness then contact a Sofer for it to be checked out and repaired. See our newest Tefillin Sefer Chapter 9 Halacha 3 and 6 for the full details of this matter.

Question

I began baking my Challas and then suddenly remembered that I forgot to do Hafrashas Challah. What should I do?

 

Answer:

You should gather all the Challahs together in a basket, or wrap them all in a sheet or towel, and then separate Challah with a blessing from one of the Challah’s, whether it is still dough, or whether it was already baked. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/forgot-to-separate-challah/

 

Question

Do you know if a matzeva. Can be either horizontal or vertical, I seem to recall it should conform to others in the area?

 

Answer:

Indeed, the Matzeivas are to follow the same style as the cemetery of the interred, whether standing or lying. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-30-the-matzeiva/

Friday 14^th Iyar

Question:

Rabbi, I accidentally ate a cheese sandwich in fleishig keilim, using a Fleishig knife and plate. Everything was cold. Is my plate and knife Treif? What do I do?

Answer:

Regarding the plate, all you have to do is rinse it off well, and it remains Kosher.

Regarding the knife, if it was used to cut hard cheese that was in the sandwich [such as yellow American cheese, as opposed to cream cheese and the like] stab it in the ground ten times. If it was used to cut a cream cheese sandwich, then once again simply wash it well and it suffices.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-8-taaruvos-of-basar-bechalav/ by footnote 490 and 556

Question:

When do we Lubavitchers eat matzah today.

Answer:

Our custom is to eat Matzah during the day meal of the 14th of Iyar. The Rebbe himself however ate the Matzah many years on the night of the 15th. This custom is also mentioned in talks of the Rebbe. The Rebbe states that those who are meticulous eat Matzah three times, once on the night of the 14th, once by the day of the 14th, and once on Motzei the 14th.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/matzah-on-pesach-sheiyni/

Question:

Hi! Can you please say where I could fine a source for reading Tehillim on Shabbos mevorchim for 24 hours?

Answer:

The following are the detailed timelines for saying Tehillim Shabbos Mevarchim. It may be said after Shacharis, after Mincha, and anytime throughout the day until night time. It is not to be recited on Motzei Shabbos until after midnight. If necessary, it may even be completed on Sunday, or even the next Shabbos. One may also begin saying it on Shabbos morning prior to the start of the Minyan. It is questionable whether it may be said on Friday night before midnight, and hence it is questionable whether a full 24 hour period exists.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/https-shulchanaruchharav-com-halacha-tehillim-shabbos-mevarchim/ footnote 26

Question:

Kavod harav,

 

Given that this year Pesach Sheini is erev Shabbos, what halachos does one need to be careful after when eating matzah erev Shabbos afternoon (as it says not to have a larger than usual meal erev Shabbos, and personally I almost never eat bread on Friday and certainly not in the afternoon)?

Answer:

It is permitted to wash on bread or Matzah on Erev Shabbos, even in the afternoon, so long as it is before the 10^th hour of the day, which is calculated as three Zemaniyos hours before sunset.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/eating-on-erev-shabbos/

Question:

Rabbi Goldstein

 

 

I hope this finds you and your family healthy and well.

 

Someone set up a light system, which notifies them if the bathroom is occupied, kind of like an airplane. There is a small light that is plugged into a smart plug. The smart plug is connected to Alexa, and Alexa is connected to a contact sensor on the bathroom door. When the bathroom door is closed, it notifies Alexa, which notifies the smart plug to turn on, which turns on light. When the door is opened, same thing, other way around. Now for Shabbos, they could set it up that Alexa doesn’t turn on the plug with the light. But the sensor would technically still be sensoring when you open and close the door. There are no lights, but still sensoring internally.

 

Is that a problem?

 

Thank you very much

Answer:

This enters into the subject of a Rabbinical Melacha Shelo Nicha Lei, of which many Poskim are lenient, although some are stringent. I would thus say that one should initially unplug the sensor from before Shabbos, although if it was not unplugged one may be lenient to use the bathroom, assuming the light will not turn on as a result. This follows a similar ruling of Admur regarding applying the rules of Lo Nicha Lei to a cloth that is wrapped around the pipe of a barrel.

See here for details of this matter: Piskeiy Teshuvos 277:8; Lo Nicha Lei: https://shulchanaruchharav.com/halacha/squeezing-liquid-from-cloths/ Halacha 3C

Question:

I have a baby monitor which I usually take out before Shabbos, but this Shabbos totally forgot to remove. It works with a sensor that turns on the monitor in my office and shows sound and video of the upstairs whenever someone makes noise near it. What was I supposed to do? Not enter the room the whole Shabbos? Its in our dining room, and would make it virtually impossible to get food from the kitchen and would force us to eat elsewhere and be very quiet the whole Shabbos, as it is very sensitive to noise, as it should be.

Answer:

Assuming that the camera works with LED light [or any light that does not become hot, as exist by all cameras that I am aware of], then this enters into the subject of a Rabbinical Melacha Shelo Nicha Lei, of which some Poskim are lenient, although some are stringent. Thus, while initially one must unplug the sensor from before Shabbos, if it was accidentally not unplugged one may be lenient to pass by the area and live life as normal without needing to tippy toe down the house.

See here for details of this matter: Piskeiy Teshuvos 277:7-8; Lo Nicha Lei: https://shulchanaruchharav.com/halacha/squeezing-liquid-from-cloths/ Halacha 3C

Question:

“Hi,

 

There has been quite a shturm in England about certain foods and whether they require bishul yisroel.

 

Two foods that came up are chickpeas and corn.

 

In regards to chickpeas, one of the heads of the KLBD told me that based on speaking to people where chickpeas grow, they are edible raw.

 

My question is how do we define נאכל חי. From an academic perspective(not a psak) is the mere fact that something is edible raw sufficient to exempt it from Bishul yisroel?

 

Also, in regards to corn, a chassidish heksher leans towards that the are עולה. But “”baby corn”” is definitely edible raw, does that make it irrelevant if corn is עולה?

 

Thanks,

Shlomo “

Answer:

The rule is that the item has to be eaten raw on a regular basis for it to be free of any Bishul Akum concern. [This is a dispute in Poskim] Thus, it is clear that chickpeas contain a worry of Bishul Akum from that perspective, as they are certainly not eaten raw on a regular basis, and in fact most  people would never eat them raw, and it is thus similar to eggs which all agree has a Bishul Akum prohibition and so is followed by all the Hashgachas that I am aware of, and so rule all the Gedolei Haposkim, that the chickpeas must be cooked by a Jew. A separate issue is regarding Olah Al Shulchan Melachim.

Regarding baby corn, it seems that it can be eaten raw and therefore is free of the issue of Bishul Akum. It can only be Bishul Akum if both it is not eaten raw and is Olah Al Shulchan Melachim.

Sources: See Michaber Y.D. 113:1 and 12

Question [C.M. Sales]

Thank you. Please advise my father wants to sell car. His friend wants to buy but he lives neaby. And says i know you so please sell me cheaper. But i listed post for sale in internet and there are buyers from other cities but they want discounts as well. Question is is it better to sell to friend or people you dont know, even price same.

 

Answer

There is no Law of Baal Metezer applicable by moveable items such as a car. Thus, you may sell it to whomever you want for the best price.

Source: See Michaber C.M. 175:63

Thursday 13^th Iyar 5780

 

Question:

Based on  https://shulchanaruchharav.com/castrating-an-animal-or-human/  is amira linachri for a gentile only for their sheva mitzvos or for all of our mitzvos?

Answer:

The prohibition of Amira Lenachri applies to all Mitzvos in the Torah. Thus, anything which is indisputably forbidden for one to do according to Halacha is likewise prohibited for one to ask a  gentile to do. It follows the same laws as Shabbos.

Sources: Beis Shmuel 5:16; Beir Hagoleh; Shach Y.D. 141:17 and 23; Admur 243:1; 343:5; 450:20; Ribis 72; Sheila Usechirus 29; Michaber C.M. 338:6 [regarding muzzling animal]; Question brought in Bava Metzia 90a and above Poskim rule stringently-see Biur Hagr”a 5:32] See here for the details Admur being stringent in Sfek Sfeika: https://shulchanaruchharav.com/halacha/gentile-castrating-animal/

Question:

In regards to your recent article about castration. I’ve heard that if you sell your animal to a gentle you can have your pets fixed. Is that not true?

Answer:

The Poskim rule that it is forbidden to have a gentile castrate one’s animal even if he sells the animal to the gentile. However, some Poskim are lenient if a) a real sale takes place and b) the gentile who buys it has another gentile do the castration, and not he himself and c) the gentile has the full legal right to keep the animal if he wishes and not sell it back. Practically, this opinion should not be followed unless there is a real necessity for having the animal fixed and only after advising with a Rav if he may rely on it in his case, and how the sale should be done.

Sources: Michaber and Rama E.H. 5:14; Beis Shmuel 5:14 in end; Shoel Umeishiv Telisah 1:229; Maharam Shick 1:11; Bein Yisrael Lenachri 6:13-14 and footnote 28

Question:

Regarding female castration.  Having their tubes tied? Or cut?

Answer:

The Poskim view tubal ligation [also known as having your tubes tied or tubal sterilization] as Rabbinically forbidden Sirus.

Sources: See Igros Moshe E.H. 32; Shevet Halevi 3:164; Tzitz Eliezer 14:96; Minchas Yitzchak 3:26; 4:120

Question:

“We know that if we cut a lemon or Onion with a Meat or Milk knife, the lemon becomes fleishick or milkish. Once the lemon or onion that became fleishick or milkish was used a second time to cut with another knife does it has the power to extract that tast and make knife taref if it was the opposite taste or if it was parve make it fleishick or milkish? Any difference if instead of the second knife it would be a parve squeezer?”

Answer:

A typical plastic squeezer is not an issue as it is not sharp and hence is not judged as a blade or knife. Hence, if an onion cut with a dairy knife was used with a pareve squeezer, the squeezer remains pareve. However, if the onion was cut with a meaty knife, then at times the knife becomes Treif, and if the knife was pareve then it becomes dairy. However, regarding a lemon you can be lenient bedieved that the knife remains kosher.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/cut-same-onion-with-a-meat-and-dairy-knife/ and here regarding the status of lemons as Charif: https://shulchanaruchharav.com/halacha/chapter-5-the-status-of-pareve-charif-foods-cut-with-a-meat-dairy-knife/#_ftn151

Wednesday 12^th Iyar

Question:

My young son constantly rips his Tzitzis strings. I would like to know if they become Pasul if a string has torn, or how many strings have to tear for them to become Pasul.

Answer:

This matter is complex and depends on how many strings have torn and/or the area of the tear.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/strings-that-tore/ and https://shulchanaruchharav.com/halacha/a-single-string-tore-is-my-tzitzis-still-kosher/

Question:

Can you say Tehillim by the Ohel after nightfall?

Answer:

This should follow the same general restriction against saying Tehillim at night.

Question:

My child knocked down my Tefillin bag. Do I have to fast or give charity

Answer:

There is no need to fast or give charity as a) The Tefillin was in its bag and b) you did not knock it down.. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/tefillin-fell-on-floor-atonement-of-fasting-and-charity-if-ones-tefillin-fell-on-the-floor/

Question:

Why is Pesach Sheiyni on the 14^th and not the 15^th like the original Pesach?

Answer:

As it commemorates the slaughter of the Pesach lamb which took place on the 14^th of Nissan and Iyar and not the 15^th.  See here for the full details of this matter: https://shulchanaruchharav.com/halacha/background-of-pesach-sheiyni/

Question:

Can I exercise (running etc.) before davening shachris?

Answer:

Ideally, due to the prohibition against doing Melacha before Shacharis, one is not to schedule his exercise for the morning prior to Davening. However, if this is the only timespan available within one’s day, or it helps one be alert and awake for Davening, then one may do so, after reciting Birchas Hashachar.

Sources: See Michaber 89:3; Admur 89:4; Rivivos Efraim 5:39; Tefila Kehalacha 6:23; Asei lecha Rav 4:26; Piskeiy Teshuvos 89:15; Divrei Chachamim 1:2 in name of Rav Elyashiv; Hatefila Vehilchoseha p. 42

Question:

you write to take down the picture if it is in front of you. Maybe worth noting the applicable halachos that come into play if it’s shabbos or Yom tov”

Answer:

See here: https://shulchanaruchharav.com/halacha/moving-hanging-and-removing-wall-pictures-on-shabbos/

Question:

You mention here that the last time to count with a brocha is alos, and that one should be stringent to follow the opinion that alos is 120min before netz etc. in this regard.

While I agree that regarding doing the sefirah one should definitely make sure to do it before then – regarding counting with a brocha, however, wouldn’t it make sense to say that since there is an opinion that a brocha is made even by day (Admur end of 489:3), so it would be a sfeik sfeika during the time between 120min and 72min (safek if it’s day, and even if it is – safek if we can say a brocha), and therefore one could still count with a brocha?

Answer:

1. Admur in the Siddur prohibits saying a blessing even in a case of Sfek Sfeika and you cant compare the Safek of whether each day is a separate Mitzvah, or of Bein Hashmashos, to the safek of Alos Hashachar. See here for the details Admur being stringent in Sfek Sfeika: https://shulchanaruchharav.com/halacha/continuing-to-count-with-a-blessing-if-counted-during-day/
2. Some Rabbanim hold that 120 minutes is Admur’s opinion even Lekula.

Question:

What is the law of a man that is surgically altered to look like a woman including being castrated? I know of such a person who plops himself down in the veiber shul & expects everybody to accept him as a woman when in fact he is a mutilated man? How should a shul deal with such a person?

Answer:

Indeed, this is a very sad situation and the individual needs lots of Rachmanus! It is an illness, and people should view them accordingly, with hope and compassion for them. With that said, one cannot allow them to enter the men’s shul if they appear like a woman, and indeed some Rabbanim direct that they should Daven in the woman’s section. However, this applies only in specific circumstances as in general it is completely improper to allow such a person to Daven in the woman’s section as it can lead to promiscuity r”l. Practically, the Rav of every shul should give direction as to what to do in such a situation, and whether they should request from the person not to enter the shul at all.

Sources: See Sefer Dor Tahapuchos of Rav Idan Bar Efraim

Question:

I am living now separate from my parents due to corona concerns. My parents bring me food for me to eat. Is it permitted for me to invite bachurim to my dira and share the food with them? My parents would not approve (they are not frum), but perhaps we can say that once the food was given to me (as a matana), it belongs to me and I can do whatever I want. Or do we say that there is an implied tnai that only I can eat it?”

Answer:

Once a food [or charity] has been given to an individual he can do with it as he sees fit unless the giver explicitly stated that he is giving it to him on condition that no one else partake in it. Nonetheless, we do estimate the intent of an individual, and thus I would say that since the obvious intent of the parent is for the child to eat it, therefore, you should not give it call out to friends. However, to share some of it with friends is normal and accepted behavior.

Sources: Rama O.C. 694:2; Bava Metzia 78b; Rashba 2:315; Beis Yosef C.M. 253; Shvus Yaakov 1:77; Chavos Yair 232; Igros Moshe Y.D. 1:152; Chasam Sofer E.H. 1:132; Tzedaka Umishpat [Bloy] 9:10 footnote 34

Tuesday 11^th Iyar

Question:

Shalom. Im the Shavuos book, it is written on page 32 that the Rav will publicize the Maamar “Bechodesh Hashlishi”. Did He? Where Can I find it?

Thanks

Answer:

https://shulchanaruchharav.com/halacha/parshas-yisro-torah-or-the-purpose-of-matan-torah-dveikus/

 

Question:

I know that whenever one has a whole loaf or roll of bread one should say Hamotzi over a Shaleim and not over a slice. My question is does the same apply to crackers, for example if I have a broken cracker and a whole cracker should I say Mezonos on a whole cracker.

Answer:

Yes, the same law applies to Mezonos just as to Hamotzoi, and hence due to a Mitzvah Min Hamuvchar, you should always precede the Shaleim, whole cracker, to the cracked cracker and say the blessing of Mezonos on the whole cracker. Unfortunately, many people are unaware of this Halacha and simply take a broken cracker from the batch when they could have easily chosen a whole one.

Sources: Seder Birchas Hanehnin 10:1 and Admur 168:1; Piskeiy Teshuvos 168:1 that the same applies to Mezonos

Question:

Hi Rabbi Goldstein. Things were so hectic before pesach I didn’t get around to cutting my hair. It’s very itchy and hot under my tichel and keeps sticking out. Am I permitted to cut it or must I wait till Shavuot?

Answer:

You may cut for reasons of Tzenius. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/haircuts-during-sefirah/ by footnote 54

Question:

bee keepers advised to plant two seeds in the land togeher Echium vulgare L and  Melilotus to mix them together and plant for better production , and better grow.. but what Halacha says ? is there prohibition or no? please advise me in general where to read more basics how to grow plants or apples and pick up apples

Answer:

In general, in Israel there is a prohibition of Kilayim to plant two different seeds together. In the Diaspora there is no prohibition. Thus if you live in the Diaspora, there is no issue at all with planting these two seeds together. Furthermore, even in Israel the prohibition only applies if the seeds grow edible produce for humans or animals, as opposed to mere flowers or weeds, which seems to be the case here.

Sources: Shulchan Aruch Y.D. 296:2 and 3

Question:

Can you answer amen to a mynian in the zoom App? The mynian has 10 mens in the same place

You fullfil kiriat hatora doing this?”

Answer:

No. You cannot answer Amen through zoom as there are often delays between the actual live feed and your Amen which makes it an Amen Yesoma.

Likewise, you cannot fulfill Kerias Hatorah through zoom as it is not the real voice of the Baal Korei.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/answering-amen-through-a-telephone-radio-live-hookup/

Question:

“Shslom Rabbi Goldstein HOW can a baby girl be named ( my cousins BH BH just had a new baby in usa 🤗“

Answer:

The main legal effect of a name is in place after its been used for 30 days. If a Minyan is not available, any individual can read a Mi Shebeirach and recite the name. It does not need to have a Minyan or be by Kerias Hatorah for it to count. Nevertheless, I would suggest you call an individual who is part of a porch Minyan and tell him to do the Mi Shebeirach with the name by the next Kerias Htaorah [Thursday].

Question:

Is mozzarella cheese a six hour cheese?

Answer:

No. The normal production of mozzarella cheese is 30 days and is hence not a 6 hour cheese.

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/for-what-cheeses-must-one-wait-six-hours-before-eating-meat/

Monday 10^th Iyar 5780

Question:

“regarding how to calculate SHLOSHIM FROM BURIAL OR FROM PASSING

IN YOUR ARTICLE IT QUOTES REBB’S IGROS VOL 6 page 104

there it is speaking about when to start shiva at shmua rechoka , if needet to wait until burial (and has a din of onen for longer time ).

Does this also apply to when hearing about passing later , when to count shkloshim- if one heard about it 30 days after passing , but within 30 days from burial , to sit shiva or not ?”

Answer:

As I explained in the article, a Shemua Rechoka is counted from the day of death and not the day of burial, and I cited the above letter as one of the sources for this ruling.. This would impact that if the relative heard of the death after 30 days from the day of death then he would not keep Shiva or Shloshim and would rather simply keep a one hour minimized mourning period. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-13-how-to-calculate-the-days-of-shiva-the-start-and-end-of-shiva/#_ftnref106 in Halacha 8B-C

Sunday 9^th Iyar 5780

Question:

Dear Rabbi Goldstein:

I am currently davening from my window with a minyon that is just beyond a small parking lot with no street or sidewalk intervening.  However, they daven nusach Ashkenaz and don’t say the yud gimmel middos during tachanun.  Being that I am participating in the minyon can I say the yud gimmel middos even if they don’t?  Also, they daven looking straight ahead from the plaza just outside their shul, which is probably because that’s the direction of their Aron Kodesh inside the shul.  However, Yerushaliyim is a bit diagonal and not straight ahead.  How should I face both when davening with them and also when not davening with them, as they are not there for Mincha or Maariv?

kol tuv,

Answer:

1) The Yud Gimel Midos cannot be recited unless a Minyan of ten people are reciting it together. Thus, unfortunately, you cannot say it even though you may be part of the Minyan. See here for the full details of this subject: https://shulchanaruchharav.com/halacha/reciting-the-13-attributes-of-mercy-without-a-minyan-in-the-torah-reading-tune/

2) You should always face towards Jerusalem, whatever direction that is from your current position. However, there is no need to face Jerusalem form a position that will disturb your concentration, and in such a case you may certainly turn slightly to your left or right, and if necessary, even Daven not facing Jerusalem all-together.

Question:

Hello,

 I get a lot of chizuk from your hartzbatzus Torah may Hashem bentch you to continue until Mashiach! Now I have a questions.

If beating on a table to make sounds is asur on Shabbos, what is the source?

Is dabbing a product called aquafor  on a baby on Shabbos is asur what is source

If recited berachao hagefen on wine for havdala and then started Melava Malka. is it too late to say mein shalosh on hagefen of Havdala?

Is leaving table of a bread meal asur even though no beracha is made. Are you allowed to go to another room?

Thank you

Answer:

1) Beating on a table: Is forbidden to be done in the form of a rhythm as explained Shulchan Aruch chapter 339. One may bang on the table to get ones attention. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/clapping-dancing-and-snapping/

2) Dabbing Aquaphor: Is permitted on a baby if it is dabbed and not smeared. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/smearing-on-skin/

3) Al Hagafen for Havdallah: Al Hagafen must be said so long as you remember before Birchas Hamazon and within Shiur Ikkul [not too much time has passed]. See Admur 174:6; Seder 4:11; Ketzos Hashulchan 31:1. However, if you planned on washing for bread right after Havdallah and planned to also drink wine during the meal, then it is not said at all, even before washing. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/one-who-is-washing-on-bread-directly-after/

4) The question is not understood. Please clarify

Friday 7^th Iyar

Question:

I have heard it mentioned that upon returning to Shul BShTuM post Covid-19 that it will be necessary to make up and lein all the Parshiyos that were missed. Is this the Halocho/Minhag and what is it’s source?

Answer:

This is not accurate. While we require one to make up the previous weeks Parsha if it was missed by the congregation [with exception to some Parshiyos as explain in article], and it is read in addition to the current weeks Parsha, nevertheless one never makes up more than the previous weeks Parsha. So when the Minyanim open up once again, the Minyan will read that weeks Parsah, and also the previous weeks Parsha [if it does not fall under the exception list] and nothing more.

Sources: Maharam Mintz 85; Ateres Zekeinim 135; P”M 135 A”A 4; See M”A 135:4; M”B 135:6 that so is implied from Gr”a See here for the full details of this matter: https://shulchanaruchharav.com/halacha/chapter-2-the-torah-portion-that-is-to-be-read-the-law-if-it-was-not-read/

6^th Iyar 5780

Question:

I forgot to check my beans for bugs and already cooked them. Are they Kosher?

Answer:

Yes they remain Kosher. The obligation to check beans for insects is an initial obligation due to Miut Hamatzui [minority of cases] in which insects are found. However, Bedieved, so long as the beans were not known to be infested, they are Kosher if they were not checked.

See here for a related article on the subject regarding checking flour for insects: https://shulchanaruchharav.com/halacha/flour-checking-for-insects/

Question:

What Brochoh does one make on Weetabix? My Magid Shiur suggested that one makes Shehakol on it based on a Gumoroh in Brochos (35a). I would like to know the Halochoh for both having it plain and having it with hot water/milk?

thank you.

Answer:

I am unfamiliar with this cereal. Please provide me the details of how it is made.

Ideally, so long as it contains cooked or baked dough [wheat flour and water mixture] it is Mezonos.

Explain why there is reason to believe that it should be Shehakol

Question:

I made two batches of dough using different flours, one was wheat flour and the second was spelt, and each was less than 1000 grams. I am always careful to keep them separate and on different counters, so they don’t join for Shiur Challah. Now, my son went ahead and took the spelt dough and placed it on the counter with the wheat dough and I want to know if I have to now take off Challah.

Answer:

No, you do not need to separate Challah. The flours and doughs of two different species of flour cannot join for Shiur Challah unless one is not particular against having them mix. Thus, so long as you desire to have breads made of different species of flour the doughs do not join even if you intentionally place them in the same vessel in order to be able to do Hafrashas Challah. Even in such a case you remain exempt from Hafrashas Challah so long as there is not Shiur Challah in any individual dough.

Sources: See Michaber Y.D. 326:1; Chalas Lechem 5:14; Hilchos Hafrashas Challah [Bruyer] p. 77-78

Question:

Dear Rabbi Goldstein

 

I ask if I am permitted to play an instrument like a recorder, piano, etc. in my apartment or anywhere else if men could possibly hear my playing? There is the possibility that neighbors might hear me. Also, if there are men in the same domain, building, house or apartment and the like, am I permitted to play if they cannot see me and I am playing my instrument in another room?

 

Answer:

The Poskim write that the Issur of Kol Isha does not apply to a woman playing musical instruments. Thus, you may continue to play musical instruments in your home and you don’t have to worry about men hearing you. [This assumes that one complies with the Sefirah restrictions, and does not play the instruments at times that bothers the neighbors and is accepted for it to be quiet.]

Sources: See Aruch Hashulchan 75:8; Mishneh Halachos 6:25; Minchas Yitzchak 7:70; Avnei Yashpei 2:62; Halichos Bas Yisrael p. 97; Mayan Omer 12:52; Many Sefarim cited in Gan Naul 9:12; See here for the full details of this subject: https://shulchanaruchharav.com/halacha/men-hearing-women-playing-musical-instruments/

Question:

My daughters Chasan broke off the engagement a few days before the wedding. This has caused me and my family immense shame and monetary damage. May I sue him and his family for what they have done?

Answer:

I am sorry to hear about your predicament, and indeed the other side must own up to the fact that they may be liable for monetary compensation, irrelevant of how necessary or justified they feel their decision was. Indeed, from a Halachic and legal perspective, it is certainly possible to sue for damages when someone breaks off an engagement and causes monetary loss and shame to the other side and many Batei Dinim have settled such claims between the broken sides of an engagement, usually coming to some sort of monetary compromise [pesharah]. In fact, in the Shtar Tanaim typically a hefty Knas/fine would be written for anyone who backs off from the engagement in compensation for the emotional and monetary damage that their decision has caused. However, the address for bringing such a claim is only in front of a Beis Din, and not G-d forbid a secular court. I would suggest that you send your claims to the other side and ask them if they are willing to settle with you on their own for an agreeable sum. If this effort does not bear fruit, then ask them to jointly go with you to a Beis Din of their choosing. The Beis Din will decide the amounts of moneys that you should be compensated, based on a) the reason or cause for breaking off the engagement, b) the amount of money that you already spent, and c) the shame caused to the family. If they ignore your efforts, then make a claim against them in your local Beis Din and they will direct you in the procedures to follow. If the defendants refuse to come to Beis Din, the Beis Din will give you a Heter to take them to a secular court. These cases are usually settled in a small claims court, although I would suggest you hire a lawyer for proper direction, if it comes to that. To note, while you certainly may legally be correct in your claim for compensation it is not always the advised approach, and usually brings along added stress and animosity and prevents you and your family from moving on. Thus, if the other side refuses to cooperate to go to a joint Beis Din, I would recommend you strongly consider whether the efforts of litigation are worth the outcome, or whether you should count your losses and move on. May Hashem bless you and your family with only good news from here on, and may Hashem replenish your monetary loss with double and triple fold, and bring your son to the Chuppah very soon.

Sources: See Michaber and Rama E.H. 50:3; Smeh C.M. 185:24; Radbaz 1:329; 4:234; Tashbeitz 2:166; Maharit 262; Shulchan Haeizer 2:11 in detail; Nitei Gavriel Shidduchin 41:10

5^th Iyar

Question:

My live-in maid who is a gentile has her own room in my house. Do I need to put a Mezuzah up by her door?

 

Answer:

Yes. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/gentile-roommates/

Question:

I have a door which takes up all the space of the front doorway/doorpost and there is no place for me to put the Mezuzah by the doorpost which is in front of the door. Should I place the Mezuzah by the doorpost behind the door, or should I place it on the side of the front doorpost?

 

Answer:

While both options are not ideal, as there are Poskim who invalidate both placing a Mezuzah behind the door, as well as placing the Mezuzah in front of the door, but not within the doorpost but rather on top of it, or next to it, in such a case, it is better to place the Mezuzah behind the door within the doorpost, then in front of the door, but on top of the doorpost, or to its side. In the event that you already placed the Mezuzah in front of the doorpost, on top of it, then you should move it without a blessing to the doorpost that is behind the door.

Sources: See Michaber Y.D. 289:2 for requirement to place within vacuum of doorpost, and ruling of Rama ibid that if one swerved from this it is not invalid so long as it was placed by the doorpost; Shach Y.D. 289:3 for dispute regarding placing behind door; Yad Haketana Mezuzah 3:11 and his Biur of Minchas Ani 19 that placing on top of the doorpost frame not within the doorpost is invalid according to all; Mikdash Me’at 289:9; Sheilas David Y.D. 9 that this matter is noty properly explained in Shulchan Aruch; Chovas Hadar 9 footnote 22; Pischeiy Shearim 289:30; Kevius Mezuzah Kehilchasa 11:2 and footnotes there that in a case of need one may place it on the side of the doorpost within one Tefach of it; Pischai Mezuzah [Chazan] 289:13 and in Biurim there on pp. 112-116, and in Beis Mezuzah 125:5-9 that it is invalid according to most Poskim to place on top of doorpost, and thus in above case place behind door; Mezuzah [Bressman] p. 207; Mishnas Kohen p. 15

See here for the full details of this matter: https://shulchanaruchharav.com/halacha/what-is-one-to-do-if-the-doorpost-is-only-as-wide-as-the-door-and-there-is-thus-no-room-to-place-it-by-the-doorpost/

 

Question:

Does a 100% pure amino acid shake require a Hashgacha, such as this product https://www.myprotein.co.il/sports-nutrition/100-nac-powder/10530371.html that I would like to buy.

 

Answer:

Amino acids are derived from proteins which are in turn can be derived from meat products, which of course has the worry of being not Kosher, and thus would most definitely need a Hashgacha. I would suggest to send questions such as these to the OU or Ok Hashgacha companies and see their response. https://oukosher.org/ask-kosher-question/ See here for a list of Kosher NAC products: https://www.koshervitamins.com/Supplements-Kosher-N-Acetyl-Cysteine-NAC

 

Question:

When skipping ויעבור because there is no מנין should one also skip the words ושם נאמר?  interestingly, (in most) of the Askenaz sidduring has ושם נאמר as part to skip when no minyan (unlike נוסח אריזל)

 

Answer:

I do not have any definitive information on this question. However, from a brief overview of about ten different Siddurim, most placed the omission after Vesham Nemar. According to Sevara, there is reason to say that it should be omitted, as you are not actually saying the Pasuk. However, perhaps we desire to nevertheless hint to the Pasuk, and have it count at least in this hinted method. See Admur 591:5; 488:8 for a similar ruling regarding Karbanos of Musaf.

Question:

It states in the Gutnick Chumash that Ramban brings out that the blood of cattle is not obligated to be covered since it, in most cases, becomes a sacrifice on the Altar in Temple times (p.750).

What about now? When there are no sacrifices, (may the Temple be rebuilt speedily in our day), does the blood of cattle need to be covered? Does the Rambam make mention in his Code of Jewish law pertaining to this?

 

Answer:

Indeed, it is an unequivocal ruling in all Rishonim and Poskim that the blood of a domestic animals do not need to be covered both during exile and Temple times, and this is the practice until this very day in Shechita. The Ramban simply suggests one of the rationales behind this ruling. Even according to the Ramban’s reasoning, one can suggest that the mere fact that the blood of domestic animals is brought to the altar exempts it from ever needing covering even during exile. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/notes-on-yoreh-deah-chapter-28-the-laws-of-covering-the-blood-of-the-slaughtered-animal/

Question:

What are the Halachot and Minhagim for Yom HaAtzmaut?

 

Answer:

The widely accepted practice amongst Chareidi Jewry is to thank Hashem for the great miracles and wonders that he has done for us in protecting us during war and battle, and giving us a safe place for refuge. However, we do not treat it as a Holiday and thus we do not say Hallel on this day, even without a blessing. We likewise recite Tachanun as usual, and do not recite Shir Hamaalos by Birchas Hamazon. The view of Religious Zionists sharply contrasts to this approach, as they treat it as a Yom Tov, and say Hallel, some even with a blessing, and read from the Torah, permit hair cuts. Accordingly, for Chareidi Jewry, there are no Halachas and Minhagim for Yom Hatzmaut, other than personally thanking Hashem for the miracle and wonders.

 

4th Iyar 5780

Question

Rav, from which Posuk in the Torah do the Poskim derive that it is forbidden to a hear a woman or women singing? Thank you?

Answer

It is derived from the verse in this week’s Parsha Acharei Mos 15:6  which states that one may not come close to an Erva, which means that one may not do things that entice the Yetzer Hara towards desiring the woman. According to many Poskim, benefiting from her singing voice is included in this prohibition. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/men-listening-to-women-sing/

3rd Iyar 5780

Question

Unfortunately, my Shidduch was broken off during the engagement period. My question is regarding the Shadchanus gelt, we [my ex-Kallah] and I already paid the Shadchan a nice sum of money, as was his fee. Can I/we ask for a refund?

Answer

This matter is complex and is thus to be discussed with a Dayan/Beis Din who will arbitrate if the money indeed still belongs to the Shadchan, and if yes, then regarding if the side who broke the engagement must reimburse the other side for the money he paid the shadchan. Asin all cases of a broken engagement, a Rav is to be contacted by both sides to finish off the monetary, and other excess issues, in a peaceful and Torah manner, which abides by Halacha and the monetary laws of damage.

The matter is dependent on the cause or reason for breaking off the Shidduch and if the Shidduch was a Mekach Taus.

See Rama C.M. 185:10; Smeh 185:25; Taz 185:10; Halichos Yisrael [Grossman] 10; Nitei Gavriel Shidduchin 41:10; Birur Halacha C.M. 339

See here for full arftcile and Marei Mekomos: https://shulchanaruchharav.com/halacha/shadchan-gelt-what-happens-if-the-engagement-was-broken-off/

2nd Iyar 5780

Question

Hi Rabbi,

The community in xxxxxxx, due to this virus cant travel to the secluded beach they normally go to do tevilah which is 2 hr away on a bus. There is a closer beach but is not private, is it kosher for them to wear loose clothes to go in the water for tevilah? Thanks

Answer

The women may immerse while wearing a loosely fit robe/nightgown, without any underclothing. See here for the full details of this subject: https://shulchanaruchharav.com/halacha/women-immersing-with-clothing-in-a-mikveh-pool-sea-ocean/ 

Question

Someone forgot before Pesach to sell any of his chometz to the Rov before Pesach, nor did he say the bitul chometz – kol chamiro – right after checking his apartment on Erev Pesach at night for chometz, nor did he say the bitul chometz on Erev Pesach ( the kol chamiro ). Is there anything he can do now to rectify what happened

Answer

Practically, in such a case he must now get rid of any Chametz he left at home, as it is forbidden to be eaten or benefited from. See here for the full details of this subject: https://shulchanaruchharav.com/halacha/eating-and-benefiting-from-chametz-after-pesach/ Regarding his conscious, he can be told that many Rabbanim, including the Chief Rabbinate of Israel, sell the Chametz on behalf of those people who forgot to do the sale, and hence while we do not rely on this Lechatchila, it is an insurance policy to fall back on in cases of Bedieved to consider it that he did not transgress owning Chametz over Pesach. Again, practically, he must get rid of his Chametz that was owned during that time being that we are stringent, although from here onwards he should serve Hashem Besimcha, and work on nullifying the spiritual Chametz, which is the ego and anger, in exchange.

1st Iyar 5780

Question

According to minhag Chabad, one does not take haircuts until erev Shavuous. May one be lenient this year as it was hard to get a haircut erev Pesach, and thus perhaps one can get a haircut erev Shabbos Rosh Chodesh as the Mishna Berura says or Lag Ba’omer?

Answer

In my opinion, those who could not get a haircut Erev Pesach this year due to quarantine, may certainly do so on Erev Shabbos Rosh Chodesh Iyar, and may likewise be lenient to do so on Lag Baomer, if their hair is very long. Sephardim, however, are to wait until the 34th day of Omer. See here for further details on this subject https://shulchanaruchharav.com/halacha/haircuts-during-sefirah/ 

Question

I forgot to say Yaaleh Veyavo by Maariv and remembered right after concluding “Hamachazir Shechinaso Letziyon” prior to saying Modim. May/should I say Yaleh Veyavo then prior to Modim.

Answer

No. In such a case you are to continue Shemoneh Esrei without saying Yaleh Veyavo. See here for the full details of this matter. https://shulchanaruchharav.com/halacha/yaleh-veyavo-in-shemoneh-esrei-on-rosh-chodesh/ 

Question

I thought that I counted the wrong day of Sefira yesterday and quickly corrected myself with what I know know was the wrong date. Was I Yotzei? May I continue to count with a blessing?

Answer

Yes. You were Yotzei and may continue to count with a blessing, as in the end of the day you counted the correct date. The fact that you counted another date afterwards does not take away from that. See here for the full details of this matter: https://shulchanaruchharav.com/halacha/said-the-wrong-date-while-counting-sefira/

30th Nissan 5780

Question

Hi, We bought a whole frozen chicken that is missing a leg. Is it kosher? It is dangerous health wise?

Answer

You have nothing to worry about as it was evidently removed in the processing due to one reason or another. The Shochtim would not slaughter a chicken that has a missing leg, and it would also not hang on the line used in slaughterhouses, and hence the chance that this occurred prior to slaughter is close to none.

Question

Are we supposed to eat fatty meat for lunch today given it’s Erev Shabbes Rosh Chodesh?

Answer

There is no obligation to eat meat on Rosh Chodesh. You can eat other delicacies of your choice. See Here https://shulchanaruchharav.com/halacha/festive-meal-on-rosh-chodesh/  

Question

Shalom Rabbi,

We have a couple of cats, which of course are muktzah. My 11 year-old daughter asked the following question:  seeing as you can prepare a total muktzah item for Shabbos use by making a modification in it (a rock to be used as a doorstop is the classic example), can you prepare a cat by cutting off some fur or perhaps (if a more permanent modification is necessary) trimming one of its claws? She’d love to be able to pick up her cats on Shabbos.

Answer

I am sorry but while some Poskim discuss undoing the status of Muktzah from an animal by having it designated as a pet, practically, the main ruling follows that animals are always Mukztah and there is no modification that can be done to “unmuktzah” it. See here for the full details of Mukztah by pets: https://shulchanaruchharav.com/halacha/are-pets-dogs-cats-birds-fish-muktzah-on-shabbos/

Good Shabbos