Recent Q&A
| It is not proper at all to do so, and thus it should not be done. |
Shut Chasam Sofer Y.D. 355 regarding Likkut Atzamos; Sefer Zichros Moshe p. 65 in name of Chasam Sofer that he did not allow his wife to light a candle for her previous husbands Yartziet; Beir Moshe 4:104 based on Michaber 385:2 and Moed Katan 21b and Hagahos Maimanis Hilchos Semachos; Nitei Gavriel 70:21; See Dudaei Hasadeh 14; Gesher Hachaim 31:9; Nitei Gavriel Aveilus 79:10; See Nitei Gavriel Vol. 2 11:1-3; Ateres Moshe 2:240; Nitei Gavriel 66:332-33; Minchas Moshe 114 [forbidden]; Seridei Eish 2:136; Nitei Gavriel 80:5-6; See Gesher Hachaim 29:8
Commemorating the death of a previous spouse after remarriage:
If one has a Yahrzeit of one parent on Shabbos or Yom Tov during the 12 months of Aveilus for another parent [or during Shloshim of other relative] he is nevertheless to Daven for the Amud as usual.[1]
[1] Igros Kodesh 14:430 [printed in Shulchan Menachem 5:304]; Minchas Yitzchak 9:134; Betzeil Hachochmah 4:199; See Hiskashrus 569:18; Dudaei Hasadeh 44; Vayilaket Yosef 14:41; Poskim in Nitei Gavriel 56:2; Piskeiy Teshuvos 287 footnote 73; However, see Divrei Malkiel 6:23
| Depends. It on whether the shoe is new, and as to whether it is difficult to do so, in which case it is forbidden. It may only be done to an old shoe and only if it is easy to enter the laces [i.e. wide holes]. |
Inserting laces and straps into shoes and sandals on Shabbos
| If the children also converted, then he fulfills his obligation. If not, then the matter is disputed in Poskim. |
See Michaber 1:7; Rambam Ishus; Chelkas Mechokeik 1:8 in name of Maharil 223; See Beis Shmuel 1:12
No it does not, although some are stringent and do so with a Shinuiy. |
See Igros Moshe O.C. 4:74 Hilchos L;ash; Hashabbos Betifarta p. 386 footnote 34 in name of Rav Elyashiva nd Rav Wozner; Chut Shani p. 109; Mayan Hashabbos 321:16 p. 424; Bar Gibul 16:13; Shalmei Yehonason 46:5; Ohalei Shabbos 22:9; Mincha Shelucha end of p. 177; SSH”K ; Eyal Meshulash 7:19
| Yes. This esspecially applies if your have kept the Sefira customs from Pesach until Lag Baomer. |
May one attend a wedding during Sefiras Haomer during his period of mourning?
| Yes. |
See Admur 25:38; M”A 25:28; Shach Y.D. end of 265:24; Kitzur SHU”A 10:19; Od Yosef Chaiy Chayeh Sarah 1; Kaf Hachaim 25:92; Os Chaim Vehsalom 25:18; Beir Moshe 8:55; See Levush 29; P”M 31 M”Z 1; Igros Moshe 4:101; Piskeiy Teshuvos 25:29 footnote 221; Otzer Habris 3:8-4; Pesakim Uteshuvos 265:46;
Chabad custom: So responded Rav Eli Landa to our question that there is no such custom by Chabad to remove the Tefillin before the Bris, and on the contrary when it takes place after Shacharis the Tefillin would remain worn, at least of Rabbeinu Tam. See however Hearah 2 of Rav Raskin on Siddur, new edition, who leaves this matter in question.
| A Baal Yartzite takes precedence over a Chasan to get an Aliyah on Mondays or Thursdays unless his Chuppa took place the night before in which case he is a Chiyuv the next morning. Likewise, on the Shabbos after the Chasuna, if it took place past Wednesday night, he comes before a Baal Yartzite. |
See M”A 282 in end; P”M 135 M”Z 2; Biur Halacha 136:1 “Beshabbos Veyom Tov”; See Piskeiy Teshuvos 136:6
This matter is disputed in Poskim, and those who are lenient have upon whom to rely. This applies even by those who are still keeping mourning laws after Lag Baomer.
See https://shulchanaruchharav.com/halacha/may-one-play-the-music-of-the-wedding-on-motzei-lag-baomer/
May an Upsherinish child have his haircut on the night of Lag BaOmer?[1]
Yes.[2]
_________________
[1] Nitei Gavriel Upsherinish 12:3
[2] The reason: This is based on our custom above to not recite Tachanun beginning from Erev Lag BaOmer; Furthermore, from the letter of the law a child may have an Upsherinish any time during Sefira, and it is only based on Kabala that we delay it until Lag BaOmer. [See Igros Kodesh 9:58] There is hence no reason to require delaying it until morning. Nevertheless, many are accustomed to only do so after sunrise.
No. Mushrooms are exempt from Terumos Umaasros separation. |
See: Michaber 331:13; Maasros 1:1 and Rishonim ibid [i.e. Rivmatz, Rash; Rambam Pirush Hamishnayos]; Rambam Matanos Aniyim 2:2; Shabbos 68a; Nida 50a; Encyclopedia Talmudit Vol. 31 “Erech Kimeihin”; Vol. 5 Erech “Giddulei Karka” p. 192 footnote 129
May one schedule a Hachansas Sefer Torah in honor of one’s deceased parent for the day of that parents Yartzite?[1]
Yes. Not only is it okay but it is a great mitzvah to perform a Siyum Sefer Torah on the day of one’s parents Yartzite, in his honor, and so is the custom of many.[2]
[1] Nitei Gavriel Hachnasas Sefer Torah 20:7; Mital Hashamayim 4 p. 97
[2] Since it is being done in his honor, and causes an elevation of his soul, it does not contradict the general directive that one should not dance or go to a concert on the Yartzite, and is no different than a child doing a Siyum Misechta on the day of the Yartzte which is an old and cherished custom of hundreds of years, and was done annually by the Rebbe in public on the day of his father’s passing.
| After the baking, you should join the baked products together in a single vessel, such as in a bag, and may then separate Challah with a blessing. [To note that this separation after baking is even initially done by Matzah baking as we do not make a dough the size of Shiur Challah, and hence need Tziruf to separate after the baking.] |
See Michaber Y.D. 325:1; Admur 457:6-13; M”B 457:7; Nitei Gavriel Vol. 2 34:1-9; Piskeiy Teshuvos 457:5-6
| There is no obligation for one to use the fruits of the same tree to separate Terumos Umaasros. Hence, one may collect lemons from one tree and then collect another lemon from another tree for the sake of using it for the Teruma Umaaser separation. However, this only works when they’re the same species, and only if the fruits of both trees require Teruma Umaaser to be removed from them, and they are both within the same year of Shemita. |
See Michaber Y.D. 331:53-58
| Since one’s property is considered to have acquired the eggs and bird it is not possible for one to fulfill the mitzvah of Shiluach Hakein which applies only to birds that one does not own. |
May one do Shiluach Hakein to birds that made a nest in the wall of my house?
I live in Israel and purchased for an individual an airline ticket to the United States of a sum of 4000 shekel using my Israeli credit card. I asked them to pay me back in dollars and to deposit it into my US account while they are in America. Is there any issue of Ribis interest involved in doing so?[1]
Depends. If the condition is to pay back the dollars in accordance to the rate at the time of the purchase of the airline ticket, then it is forbidden to do so unless a number of conditions are fulfilled.[2] However, if the condition is the pay back the dollars in accordance to the value of the Shekel to the dollar at the time of paying it back, then it is permitted to do so.[3] Thus, if at the time of the purchase of the airline ticket the dollar was worth 4 NIS, for a total debt of $1000, while if at the time that he pays back the loan by depositing the money in your bank account the dollar is worth 3.8 or 4.2 to the NIS, then he is to pay back in accordance to the current value of the dollar to the NIS, and not in accordance to the original value at the time of the loan. In such a case it is possible that the lender will receive more or less dollars then the dollar value of the loan at the original time that the loan was given. However, he will receive the same amount of NIS, or value of NIS, that was lent originally, not more and not less, and hence it is not interest.
To note, however, that this only works in this case that the loan took place in the current country’s currency which is NIS in Israel, and will be paid back with the currency of the country that the payback is taking place which is US dollars in the United States. However, if he will be paying back dollars while still in Israel, then the above conditions must be fulfilled.[4]
_______________________
[1] See Bris Pinchas chapter 16
[2] See Michaber Y.D. 175:4; Bris Pinchas 16:12; 20; Toras Ribis 19:16; Bris Yehuda 20 footnote 29
[3] Bris Pinchas 16:6 and 20; Machaneh Efraim 27; Maharam Alshich 129; Chazon Ish 72:6;
[4] See Bris Pinchas 16:12
Should one rejoice when his enemy is killed? I have heard conflicting statements regarding this from Chazal and scripture?[1]
It is true that there are two conflicting statements written in Scripture regarding if one should rejoice when his enemy falls. In one area in Scripture[2] it states that one should not rejoice when his enemy falls, while in a6nother area in Scripture[3] it states that when the wicked are lost one should celebrate. Likewise, we find a conflict regarding this matter in Talmudic and Midrashic sources. The Talmud[4] states that Mordechai kicked the body of Haman and when he was told the verse that one should not rejoice when his enemy falls Mordechai responded that this only refers to a Jew and not to a Gentile. On the other hand, the Talmud[5] states that G-d prevented the Angels from singing praise on the day of Kerias Yam Suf “as how can praise be sung when the work of my hands are drowning.” Similarly, the Midrash[6] and some Poskim[7] write that it is for this reason that we do not recite Hallel on the seventh day of Pesach, as one should not rejoice when one’s enemy falls, hence implying that the verse applies even to Gentiles.
Some resolve this by saying that while it applies to Gentiles it does not apply to those who come from Amaleik.[8] Others explain that it only applies by enemies who do not cause harm and damage to the public however enemies who cause harm and damage to the public, one may rejoice by their fall.[9] Some explain that the restriction is only against singing the Hallel out of one’s rejoicing, however other songs and celebrations may take place.[10] Alternatively, the restriction is in heaven, as G-d does not rejoice when His creations are killed, however the Jewish people below may rejoice when their enemies fall.[11]
___________________________
[1] See Avnei Pina 2:188
[2] Mishlei 24:17
[3] Mishlei 11:10; Tehillim 58:11
[4] Megillah 16a
[5] Sanhedrin 39b
[6] Midrash Harninu Parshas Sukkah, brought in Poskim in next footnote; pesikta of Rav Kehana 29; Yalkut Shimoni Emor Remez 654
[7] Taz 490:3; Beis Yosef 490:4; Shibulei Haleket 174; M”B 490:7; Omitted from Admur 490:6; See Chavos Yair 225
[8] Beniyahu on Sanhedrin ibid
[9] Sefer Chassidim 187
[10] See Maharsha Sanhedrin ibid; Chok Yaakov 490:9
[11] See Chok Yaakov ibid
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Sefira
Yes. |
Peri Chadash 493; Beir Heiytiv 493:1; Chok Yosef 493:2; Shulchan Gavoa 493:1; Yad Aaron; M”B 493:1; Kaf Hachaim 493:3; Nitei Gavriel 48:3
| Some write that one should abstain from moving during the period of Sefira. Accordingly, if one must move during this time, it is best to do so on Rosh Chodesh or on Lag BaOmer. Others however rule that no restrictions exist at all regarding moving during Sefira and it may be thus done on any day. Practically, it is best to be stringent when viable, otherwise, one may be lenient to move. |
See Avneiy Tzedek Yoreh Deah 44; Beis Mordechai 30; Yechaveh Daas 3:30, Tzitz Eliezer 11:41; Poskim in Piskeiy Teshuvos 493:1 footnote 1 and Nitei Gavriel 55:5 footnote 10
Moving during Sefira
| No, unless one follows the Ashkenazi custom to begin the mourning customs of Sefira after Rosh Chodesh Iyar |
See Yisa Yosef [Efrati] 3:117 as his final ruling, and that so ruled Rav Elyashiv;
From the Rav’s Desk: Listening to music on Isru Chag during Sefira
| Yes. |
See Levushei Mordechai 3:185 regarding Bein Hametzarim; Nitei Gavriel 55:7
Yes, unless it gives one real joy to hear the song. |
See Ashel Avraham Butchach 552; Piskeiy Teshuvos 551:14; Nitei Gavriel 15:8
| Yes you may. This applies even if the children are above the age of Chinuch and certainly applies if they are below the age of Chinuch. |
See regarding listening to music for the sake of mental and emotional health:
Music therapy-May one listen to music during the three weeks [or during Sefirah] for emotional and mental health purposes?
See regarding children listen to music:
From the Rav’s Desk: May small children listen to music or a music video during Sefirah in order to keep them occupied?
| Yes you may. |
See M”A 560:9 that playing music for the sake of performing a work was never included in the prohibition of playing music after the Churban.
See regarding listening to music for the sake of mental and emotional health:
Music therapy-May one listen to music during the three weeks [or during Sefirah] for emotional and mental health purposes?
From the Rav’s Desk: May small children listen to music or a music video during Sefirah in order to keep them occupied?
| There is no Halachic benefit in making a Siyum Misechta by a bar mitzvah. If one holds that music may be played by a Seudas Mitzvah, then there is no need to make a Siyum Misechta, as the bar mitzvah itself is considered a Seudas Mitzvah. However, if one holds like the opinions who rule that music is forbidden even by a Seudas Mitzvah, then what use is there to make a Siyum Misechta, either way they hold its forbidden. |
See M”A 493:1; M”B 493:3 that the prohibition only applies by “Seudas Reshus”; Implication of Elya Raba 493:2; P”M 493 A”A1; Machatzis Hashekel 493:1 who permit dancing by a Seudas Eirusin; and so rule: Keren Ledavid 119; Igros Moshe 2:95 and in Even Haezer 1:97; Mishneh Halachos 6:109; Yechaveh Daas 6:34; Maharsham 493 in name of Daas Kedoshim; Minchas Yitzchak 1:111; Shraga Hameir 2:13; Rabbi Groner related to me that while the Rebbe’s opinion was to forbid music even during a Seudas Mitzvah, nevertheless, dancing is permitted.
Opinion of Admur: Admur 493:1 prohibits dancing by a Kedushin party, thus implying that one may not dance even by a Seudas Mitzvah [see Admur 249:8 that Seudas Eirusin is a Seudas Mitzvah], and certainly not by a Seudas Reshus. However, perhaps a Seudas Eirusin has Simcha Yiseira and is therefore forbidden, as opposed to other forms of Seudas Mitzvah. Vetzaruch Iyun.
| Yes, he may do so on the 33rd day. |
See Or Letziyon 3:17-3
Davening
I am overly joyful and grateful over the miracle that God made with the sudden death of the Haman of the generation and his helper? May I omit Tachanun due to my joy?[1]
If your abundance of joy and gratefulness to God prevents you from saying Tachanun, in my opinion you have upon whom to rely for omitting it. To note, that this Monday is part of the days of Bahab of which many are accustomed to fast and recite Selichos [although this is not the Chabad custom], and Beis Din Rabbanei Chabad of Eretz Yisrael established this day as a day of extra prayer. Practically, while certainly a great miracle was done and we must be grateful to Hashem and openly show gratitude for the miracle, nonetheless, the implications are unclear, and hence it is not a clear Hatzalah for us to establish it as a Yom Neis in which we should all omit Tachanun.
[1] See Lev Chaim 3:150; Kaf Hachaim 218:9 [see there that in Baghdad they do not say Tachanun on the 11th of Av because they were saved from the king of Persia]; Tzitz Eliezer 10:10; Koveitz Hearos Ubiurim 1299 p. 184
| No, it is to be said in a regular tone, out loud so the congregation can also hear. |
See Admur 128:22; Bach 128; Meiri Sota 38b; Piskeiy Teshuvos 128:40
This matter is debated in the Poskim and Rishonim, and while some are accustomed to lift the body prior to saying God’s name, others are accustomed to lift the body as they recite God’s name, and so was the custom of the Rebbe as can be seen in the videos, and so is the opinion of Kabbala. |
See Admur 113: 5; Brachos 12a; Poskim who rule to bow back up before saying Hashem’s name: Yerushalmi 1:5; Ravaya 1:39; Ritva and Rashbatz Brachos 12a; Opinion in Chidushei Rabbeinu Yehonason Melunil Brachos 12a; Opinion in Orchos Chaim Tefila 29; Siddur Yaavetz; Shulchan Hatahor 113; Chayeh Adam 23:3; Derech Hachaim; Chesed Lealafim 113; Kitzur SHU”A 18:11; Shaar Hatziyon 113:10; Shulchan Aruch Hamekutzar 16:21; Beir Moshe 3:21; Halacha Berura 113:7; Piskeiy Teshuvos 113:3; Poskim who rule to bow back up while saying Hashem’s name: Implication of Admur and Michaber 113; Levush 113:7; Rosh Yosef Brachos 12a; Hagahos Rav Avraham Azulaiy based on Kabala; Implication of Rashi Brachos ibid; 1st Opinion in Chidushei Rabbeinu Yehonason Melunil Brachos 12a; Opinion in Orchos Chaim Tefila 29; Abudarham; Birchas Yehuda 4:8 in implication of Rif, Rosh, and Michaber
| Yes, the words must be concluded aloud for the congregation to hear. |
See Rama 234:1; M”A 69:4; 234:1; Elya Raba 55:3 [suspects for opinion of M”A initially] and 581:13; Chayeh Adam 30:7; Chesed Lealafim 55:3; Kaf Hachaim 55:5; M”B 55:2; 234:5 [concludes that Achronim rule like M”A ibid]; Kaf Hachaim 55:41; Ketzos Hashulchan 16:2 footnote 6; Ishei Yisrael 15 footnote 100; Custom of Rebbe and Chabad to recite the Mishnayos aloud after Davening; See Hiskashrus 601:19; Siddur Rav Raskin p. 483
Other opinions: Some Poskim rule it is not necessary to recite the Mizmor aloud. [Mateh Efraim 590:38; See also Taz 55:3, brought in M”B ibid]
Pesach
| If made from finally ground coconut, then the blessing is Shehakol. If it contains chunks of co`conut, then the coconut is Haeitz. If made from grated coconut, the accepted approach is to say the blessing of Shehakol. |
See Seder 7/22-23; Admur 202/17; Piskeiy Teshuvos 202:22
| One who chooses to be lenient may do so even if in general he peels all of his produce on Pesach. However, those who desire to be stringent in all the Pesach stringencies, should avoid doing so even before Pesach, and so is the attested custom of some esteemed Chabad families. |
Explanation: Strictly speaking, from the letter of the law, there is no requirement at all to peel the produce which one eats on Pesach, and a simple washing suffices. The stringency of peeling produce is not recorded in the Poskim, and is a mere hand down tradition among some communities. Accordingly, certainly from the letter of the law one may cook produce that is not peeled in his Pesach pots. Now, with regards to those who are generally stringent on Pesach to peel their produce, an argument can be made to be lenient being that before the night of Pesach the prohibition of Mashehu by Chametz does not apply, and it is hence nullified in 60 times. [Admur 447:1] On the other hand, an argument can be made to be stringent even before Pesach to peel all produce that will be cooked in the Pesach pots being that some opinions hold that Chametz is Chozer Veniur on Pesach [See Admur 447:22], and indeed Rav Landau of Bnei Braq has stated that the custom is to peel all produce, even before Pesach, when cooking in Pesach pots. [See Hearos Ubiurim 1086 p. 126] |
| Sources: See Hearos Ubiurim 1086 p. 126 |
| If one covers his table or counter with a thick tablecloth, PVC, or tinfoil, then from the letter of the law it does not need to be Kashered. Nonetheless, the custom of Jewry is to do both; to Kasher the table/counter and then cover the surface with tinfoil or PVC. In a time of need, you may be lenient. |
Counters and Tables-Koshering
No obligation, although it is a Hiddur to do so.
Explanation: While some Poskim[1] write that initially the vessel is to wait 24 hours from after it is cleaned, other Poskim[2] rule this is not necessary, and so is the implied opinion of Admur, and certainly one may be lenient regarding Chametz.
[1] M”B 452:20
[2] Implication of Admur 452; Chok Yaakov, brought in Shaar Hatziyon 452:25
For the four cups of wine you have two options: 1) Drink only Malei Lugmav [i.e. majority of Revius] for each cup, and initially make sure to use a cup that holds only a Revius. 2) Do the four cups on tea or coffee, without saying a before blessing on the 2nd or 4th cup.
See here: Chapter 1: The Mitzvos of the Seder – Shulchanaruchharav.com
For Matzah: You can eat the minimum Shiur, which is anywhere between 9-17 grams of handmade Matzah. For Motzi Matzah you should try to eat 17 grams while for Koreich and Afikoman you can suffice with 9.
See herfe: Chapter 3: General laws of the Seder – Shulchanaruchharav.com
This matter is a dispute, between Rebbe Yehoshua and Rebbe Elazar. The former holds that they were born in the month of Nissan the latter holds that they were born in the month of Tishreiy. To note, that according to all opinions, Yitzchak was born in the month of Nissan.
Rosh Hashanah 10b
Yes, you may as one cannot fulfill his obligation of eating matza with these products being that they are considered Matzah Ashira. |
Sources: See Admur 471:8; Igros Kodesh 8:219; Igros Moshe 1:155
Yes. It is permitted to go horseback riding on Chol Hamoed even if it is not necessary for the need of the Moed. Hence, certainly you may do so as part of a Training course which would otherwise cause you a loss if you were not to participate. |
Sources: See Michaber and Rama 536:1; Beir Moshe 7:13
Shehakol. |
See Seder 7/22-23; Admur 202/17; Piskeiy Teshuvos 202:22
Yes. However, care should be taken to wash it well with a Chametz killing agent, such as bleach and it should be inspected to negate any food remnant that is stuck to it.
Rings are to be cleaned and washed well. There is no need to Kosher them in boiling water although some people are stringent to do so. |
Sources: See Nitei Gariel 64:24
Yes. However, one is to say a blessing on only the 1st and 3rd cup, and have in mind to include the 2nd and 4th cup at the time of the blessing. |
Sources: Admur 472:28; 483:4; Rama 483:1; Kitzur Hilchos Shabbos Supplements p. 66; Piskeiy Teshuvos 296:9; Ishkavta Derebbe p. 97; Shaareiy Halacha Uminhag 1:140
Say Baruch Sheim Kevod Malchuso Leolam Vaed, go outside or inside to make a Hefsek, and then say the correct blessing of Shehakol prior to continue eating. |
Sources: See Seder Admur 1:3; Chayeh Adam 58:3; Aruch Hashulchan 167:19; Igros Moshe 4:40; Piskeiy Teshuvos 206:3
One is not to speak in middle of Hallel until its completion, with exception to words of Torah. |
See Biur Halcha 422:4; Vayaged Moshe 31:2 in name of Meiri Brachos 14a
On the first night, if one is in middle of Shulchan Oreich and sees he will not be able to eat the Afikoman before Chatzos then he can perform the following Tnaiy/stipulation to fulfill his obligation according to all: As midnight approaches he is to eat a Kezayis of Matzah while leaning with intent to fulfill his obligation of Afikoman only if the ruling follows the opinion of Rebbe Elazar Ben Ezaria, but not if the ruling follows the opinion of Rebbe Akiva. He is then not to eat or drink until midnight. After midnight he is to continue his meal, and Seder as usual. Upon reaching the official Afikoman he is to repeat the eating of Afikoman according to all its laws, fulfilling his obligation if the ruling follows the opinion of Rebbe Akiva. By making the above stipulation he adheres to the warning to eat the Afikoman before midnight, and at the same time does not transgress the prohibition of eating after his initial Afikoman. |
See Avnei Nezer 381
As this Mitzvah is only Rabbinical, in contrast to all the other four questions which involve the Biblical Mitzvos, such as leaning by Matzah and dipping Maror in Charoses. |
Rebbe in Haggadah
| On Erev Pesach, the Shiva is nullified at midday, and hence one becomes permitted in all matters of Shiva [i.e. leather shoes; learning Torah; sitting on chair] as soon as midday arrives. [However, one must wait until it is near sunset in order to bathe. However, one may launder his clothing for Yom Tov anytime on Erev Yom Tov, as stated there. Due to the Shloshim, one may not get a haircut, as stated there.] |
Pesach & Erev Pesach breaking Shiva & Shloshim
| Yes. The prohibition of Mimtzo Cheftzecha does not apply on Chol Hamoed. |
See Piskeiy Teshuvos 530:3
| After Uva Letziyon, as is the longstanding Sephardic and Chabad tradition throughout the year. Those who return it beforehand are making a mistake [i.e. unless they are Ashkenazi], esspecialy if they dont complete Uva Letziyon aloud and then go straight to kaddish. |
See Michaber 423:3; Siddur Admur; Luach Kolel Chabad p. 79; Siddur Tehilas Hashem
| Yes, simply discard the beetle and eat the food. |
See Michaber Y.D. 107:2
| Seemingly, doing so is allowed if it will be given to them on Chol Hamoed. |
See Michaber 547:12; Shemiras Hamoed Kehilchaso p. 114
No. It is forbidden to read the words out loud together with the Baal Korei. Hence, those who are accustomed to say different words and phrases aloud with the Baal Korei, such as the word Ka’eileh by the reading of the Maftir of Pesach, are to be protested. |
See Michaber 141:2; Gra in Maaseh Rav 131
| Yes. |
See P”M 684 A”A 4; Daas Torah 684; Igros Moshe 1:101; Piskeiy Teshuvos 490:4; See Elya Raba 669:19; Shaareiy Efraim 8:77; Imrei Eish 51; Kaf Hachaim 282:48
Other opinions: See Levush; Rosh; P”M 282 A”A 17; M”B 282:34; Shraga Hameir 3:14; Piskeiy Teshuvos 684:4; See M”A 684:4; Taz end of 684; Maharil 182; M”B 684:16; Kaf Hachaim 684:24
| Yes. |
See Igros Moshe 3:62
| Yes, in such a case you may Daven sitting, including the recital of Hallel. |
See Admur 94:7; Michaber 94:6
| Yes. |
See Tzitz Eliezer 10:25; Piskeiy Teshuvos 442:5
| No, unless the hair extends past the Sheital, in which case it may be trimmed for modesty purposes. |
See M”B 546:15; Hagahos Maharsham 531
| If you sold all your Chametz to the gentile, or did Bittul Chametz after the Bedika, then if the cheerio is visibly dirty, which I assume it is, then you may leave it be under the bed. If it is clean, then you should flush it down the toilet, making sure not to touch it with your hand [i.e. use broom and dustbin]. If you did Mechiras Chametz, you can dispose it in the area sold to the Goy. |
See Admur 442:28
| In my opinion, you may choose to do so and your husband should not interefere if you choose to do so. |
| One who cut his nails on Erev Yom Tov [or in close proximity to Erev Yom Tov to the point there was nothing to cut before Yom Tov] is permitted to cut his nails on Erev Shabbos Chol Hamoed. |
Cutting nails on Chol Hamoed and on Erev Shabbos Chol Hamoed
| The custom is to return the second Sefer Torah first. |
See Shaareiy Efraim 10:42 Pischeiy Shearim 44; Meishiv Behalacha 2 p. 77; Koveitz Avkas Rochel 8 p. 189
| They may be used as usual. There is no need for one to sell their Chametz Keilim before Pesach, so long as they are clean from Chametz residue. |
See Admur 447:3; 442:7; Kuntrus Achron 442:6; M”A 451:1; Raavan Pesachim 160a; See Michaber 451:1; Pesachim 30a
| Any Chametz that was owned by a Jew over Pesach is required to be destroyed from the world without a blessing in the same manner of destruction that is required before Pesach [i.e. burning, flushing down toilet, crumbling and throwing into wind, etc]. |
Admur 435:4 “destroy” and in parentheses “from the world completely as explained in 445”; Rambam 3:5
If you performed a sale of your Chametz through a Rav [i.e. Mechiras Chametz] in a correct time zone, then it is considered to have been sold to the Gentile and you may therefore eat it. This applies even if you were not aware of its existence at the time of the sale, and did not specifically write down its location in the document you signed by the rabbi. If you did not perform Mechiras Chametz, then it must be destroyed either through burning, or flushing down the toilet, as is the rule of all Chametz that was owned over Pesach. |
See regarding the prohibition against benefiting from Chametz after Pesach if was owned by a Jew over Pesach: Admur 448:1-2; Michaber 448:3; Mishneh Pesachim 28a;
See regarding that such Chametz should be destroyed: Admur 435:4; Rambam 3:5;
See regarding Chametz in areas that one did not mention in the Shetar Harsha: Tzemach Tzedek 46 writes that even if the gentile was not made aware of the areas that contain the Chametz, it is nevertheless valid, as anyways the gentile knows that all the rooms which contain Chametz within them are rented to him, and there is thus no greater sign for him then that, Brought in Shaar Hakolel Seder Mechira 12; Piskeiy Teshuvos 448:29;
See regarding that the sale to the gentile includes all Chametz: Shevet Halevi 9:116; Mikraeiy Kodesh 1:74; Teshuvos Vehanhagos 2:211; Piskeiy Teshuvos ibid; Nitei Gavriel 3:4; footnote 22
Brachos
| No. Outdoor Travelers are not required to repeat the before blessing even upon distancing to a point that they cannot see their original area where the blessing was said, if to begin with they recited the blessing with intent of travel. |
See Admur Seder 9:18-19; Admur 178:4 and 9; Ketzos Hashulchan 57:8
This matter depends on the following factors:
|
See Admur Seder 9:18-19; Admur 178:4 and 9; Ketzos Hashulchan 57:8
Shabbos
| Indeed, this was the common belief, based on experience and statistics, in previous times even amongst the gentiles, that a preemie of the eighth month is not able to survive. Thanks to the advancement of modern medicine, and perhaps changes in the physique of the body, this is no longer the belief today even in Halacha, and hence we desecrate Shabbos even on behalf of a premature birth. |
See Encyclopedia Hilchatit Refuit 3 pp. 844-846 and 870-876
Yom Tov
| Yes, if one transgressed and started a flame on Yom Tov he may nevertheless use the flame on Yom Tov, and benefit from foods that were cooked or heated using this flame. |
Admur 502:1; M”A 502:1; Maggid Mishneh; Ateres Zekeinim 502
Other opinions: Some Poskim rule that creating a fire on Yom Tov is Biblically forbidden and hence if one transgressed and ignited a fire it is forbidden in benefit, and if one used it to cook food, the food is forbidden. [Taz 502:1]
Kashrus
| The above stringency only applies to non-Mevushal wine, however, Mevushal wine [or wine that is Mevushal through pasteurization ] does not get affected by the sight of a Gentile, just as it cannot become Stam Yayin even through touch. |
See Dovev Meisharim 1:124;Piskeiy Teshuvos 272:3 footnote 20-21; See Teshuvos Vehanhagos 2:401 who leaves this matter in question regarding Kiddush
Unless you know for certain that the area contained Treif remnant, you can consider it clean of any treif substance and simply suffice with washing it off for hygiene purposes. Nonetheless, one who desires to be Mihader in Kashrus and not take any chances [due to his suspicion of the presence of treif on the surface, even though this worry not Halachically mandated], may be stringent. |
From the Rav’s Desk: Hot hotdog fell on floor that may have contained dairy remnant
| Hybrid planting is only prohibited with two species of seeds which grow edible produce [whether it is edible to humans or animals]. However, those seeds which grow bitter herbs which are only eaten for medicinal purposes and the like, are not prohibited from being planted together with another species. |
See Michaber Y.D. 296:3; Taz Y.D. 296:2
Avoda Zara
From the letter of the law, there is room to be lenient. However, the best way to go about this would be to have a gentile partner join the purchase, and have him be designated as the owner of the floor which is leased to the church. Alternatively, one can condition with the seller that ownership of the floor which is leased to the church will only take effect after the lease is up, and you will diminish from the purchase price all of the assessed income from the lease to the church until the lease expires, and this lease money will go to the seller [hence being deducted from the purchase price at the time of the purchase]. If none of the above is able to be negotiated, then there is certainly room to be stringent to avoid entering the business deal, although one who goes ahead with it has upon whom to rely. |
Sources: See Michaber Y.D. 151:10; Shach 151:17; Avoda Zara 19b; Rosh Avoda Zara 1:22; Ravan 291; Darkei Teshuvah 151:27; Mazanei Tzedek Y.D. 4:3; Ohel Yaakov 143:12; 151:1, 10-11; Mesoros Moshe 3 Y.D. 74; 4 Y.D. 47; Chayeh Levi 10:118
Ribis - Interest
I live in Israel and purchased for an individual an airline ticket to the United States of a sum of 4000 shekel using my Israeli credit card. I asked them to pay me back in dollars and to deposit it into my US account while they are in America. Is there any issue of Ribis interest involved in doing so?[1]
Depends. If the condition is to pay back the dollars in accordance to the rate at the time of the purchase of the airline ticket, then it is forbidden to do so unless a number of conditions are fulfilled.[2] However, if the condition is the pay back the dollars in accordance to the value of the Shekel to the dollar at the time of paying it back, then it is permitted to do so.[3] Thus, if at the time of the purchase of the airline ticket the dollar was worth 4 NIS, for a total debt of $1000, while if at the time that he pays back the loan by depositing the money in your bank account the dollar is worth 3.8 or 4.2 to the NIS, then he is to pay back in accordance to the current value of the dollar to the NIS, and not in accordance to the original value at the time of the loan. In such a case it is possible that the lender will receive more or less dollars then the dollar value of the loan at the original time that the loan was given. However, he will receive the same amount of NIS, or value of NIS, that was lent originally, not more and not less, and hence it is not interest.
To note, however, that this only works in this case that the loan took place in the current country’s currency which is NIS in Israel, and will be paid back with the currency of the country that the payback is taking place which is US dollars in the United States. However, if he will be paying back dollars while still in Israel, then the above conditions must be fulfilled.[4]
_______________________
[1] See Bris Pinchas chapter 16
[2] See Michaber Y.D. 175:4; Bris Pinchas 16:12; 20; Toras Ribis 19:16; Bris Yehuda 20 footnote 29
[3] Bris Pinchas 16:6 and 20; Machaneh Efraim 27; Maharam Alshich 129; Chazon Ish 72:6;
[4] See Bris Pinchas 16:12
Tzedaka
| This matter is debated in Poskim and contains various restrictions. Practically, there are two options to avoid controversy, and restrictions of the allowance. 1) The lender should take from his Maaser funds the amount of money that he is owed and give it to the pauper who will then use it to pay him back. When paid back he may then keep the money for himself. 2) One should ask the pauper to give him the money, and he will then return the money to the pauper as part of his Maaser contributions. |
See Rama Y.D. 257:5; Shach 257:12-13; Noda Beyehuda Tinyana Y.D. 199, brought in Pischeiy Teshuvah 257:5; Igros Moshe Y.D. 1:153; Pesakim Uteshuvos 257:17
Mezuzah
Storage rooms are obligated in Mezuzah. |
Michaber Y.D. 186:1-2
Nidda
| Yes. One should speak to a Rav for leniency in cases that doing so is not possible. |
See Radbaz 3:423; Taharah Kehalacha 9:14; Nitei Gavriel 4:14 footnote 22 in length
If one finds blood on a cloth which he or she used to wiped themselves after relations, then if a clean and checked cloth was used, then she is impure irrelevant of the size of blood found on the cloth, and irrelevant of the cloth’s color or status of Kabalas Tuma. However, if the cloth was not clean and has been previously used prior to wiping with it, then if the stain is less than the size of a Gris, then she remains pure.
Sources: Michaber 190:36; Admur 130:70; Tzemach Tzedek Shaar Hamiluim C.M. 32; 36 and Shut 135 Y.D. 106; Taharah Kehalacha 5 footnote 1; Nitei Gavriel Niddah 72:11 and 14; Mishmeres Hataharah 4:21;
Wedding
| One, unless the Kallah is a Besula, in which case seven. |
See Noda Beyehuda Tinyana 61; Shemesh Tzedaka 5/40 in name of Ginas Veradim 1/17, brought in Pischeiy Teshuvah 62/9; Poskim brought in Nitei Gavriel 110/8 footnote 17
Is a Badekening to be done by a Zivug Sheiyni?[1]
Yes, but it is to be done by another woman, and not the Chasan. Likewise, it may be done under the Chuppah and not necessarily prior to walking to the Chuppah. [In this regard, it is defined as a Zivug Sheiyni even if the Kallah has not been previously married, but is not a Besula.[2]]
___________
[1] See Michaber E.H. 65:2; Rama E.H. 31:2; Chelkas Mechokeik 55:8; Aruch Hashulchan 55:24; Shulchan Haezer 2:25; Mahariatz 8; Seder Kiddushin Venissuin [Farkash] p. 80; Nitei Gavriel 51:3
[2] See Taz E.H. 61:1; Hamakneh E.H. 65; Encyclopedia Talmudit Vol. 16 Erech Chupah p. 425 So rule regarding Sheva Brachos that it has a status of Zivug Sheiyni: Noda Beyehuda Tinyana 61; Shemesh Tzedaka 5:40 in name of Ginas Veradim 1:17, brought in Pischeiy Teshuvah 62:9; Poskim brought in Nitei Gavriel 110:8 footnote 17
Yes. |
See Peri Chadash 493; Beir Heiytiv 493:1; Chok Yosef 493:2; Shulchan Gavoa 493:1; Yad Aaron; M”B 493:1; Kaf Hachaim 493:3; Nitei Gavriel 48:3
| Yes, if they will continue living together otherwise. |
See Even Pina 2:60
| Yes. |
See Michaber and Rama E.H. 149:2; Pischeiy Teshuvah 149:5; Sefer Hamakneh Kuntrus Achron 26a; Chaim Veshalom 2:30; Yachel Yisrael 3:91 in name of Rav Elyashiv; Madanei Shlomo p. 351 in name of Rav SZ”A; Teshuvos Vehanhagos 2:642
| One day. |
See Noda Beyehuda Tinyana 61 and Chasam Sofer 123, brought in Pischeiy Teshuvah 62:9; Hearos on Kesubos 7a in name of Rva Elyashiv; Madanei Shlomo p. 351 in name of Rav SZ”A;
This matter is disputed in the Poskim, and practically many are accustomed to break a complete plate. |
See Nitei Gavriel 32:2 footnote 5
| This matter is disputed amongst the Poskim, and practically, in a case of need, such as a Chasan/Kallah who is very weak, one may be lenient. [The above applies only to the Diaspora. However in Eretz Yisrael, and especially in northern Israel near Meron in which the festivities of the Rashbi are felt in the entire atmosphere, they are not to fast.] |
Is a Chasan and Kallah who are getting married on Lag BaOmer to fast on that day?
| Yes. However, some are particular not to sleep in the home of a newly married couple, within the first year, in order so that they can enjoy their privacy during this time. |
See Sefer Hatzadik Hapiliy 2:87
Yichud
| No. You need to have another Shomer, especially at night. |
See Pischeiy Teshuvah E.H. 22:2; Beis Shlomo O.C. 48; Igros Moshe 2:15; Nitei Gavriel 27:4
Aveilus
| This is no longer done, although was done in the past. |
See Michaber 352:4; Tur 352 in name of Ramban; Kitzur SHU”A 197:2; Maharash Eiger Y.D. 47; Gesher Hachaim 9:4 footnote 3 writes they do not even comb the hair; Poskim in Nitei Gavriel 44:21
| Ideally one is supposed to do so and so was done in previous times, however, the widespread custom today is to no longer cut the hair but to simply clean it and brush it. |
See Michaber 352:4; Tur 352 in name of Ramban; Kitzur SHU”A 197:2; Maharash Eiger Y.D. 47; Gesher Hachaim 9:4 footnote 3 writes they do not even comb the hair; Poskim in Nitei Gavriel 44:21
| Ideally one is supposed to do so and so was done in previous times, however, the widespread custom today is to no longer cut the nails but to simply clean them. |
See Rama 352:4; Chochmas Adam 157:8; Hanhagas Chevra Kadisha 6
Kitzur SHU”A 197:2; Maharash Eiger Y.D. 47; Gesher Hachaim 9:4 footnote 3; Poskim in Nitei Gavriel 44:21
| According to all opinions, a holiday shortens the Shiva and Shloshim, even if one is in mourning for a parent. The one exception is with regards to getting a haircut in which case a full 30 days must pass, in addition to Gearah, if one is in mourning for a parent. The website you refered to did not accurately portray the above, and follows Sephardic ruling of which the main restriction that extends into Shloshim is not getting a haircut. I would suggest that they edit their article so it is not misleading especially to Ashkenazim. |
See Michaber O.C. 548:7; Y.D. 399:1; O.C. 548:9; Y.D. 399:4; Rama 390:4; Levushei Serud on O.C. ibid
Moshiach
| This is blatantly false as it is explicitly mentioned in the Talmud Sukkah 52a, as well as many other sources. Perhaps the individual got mixed up with the fact that the Rambam makes no mention of him in his Mishneh Torah, and assumed that it is because it is not brought down anywhere in the revealed aspects of Torah, which as we stated above is factually incorrect. |
Miscelaneous Laws
Should one rejoice when his enemy is killed? I have heard conflicting statements regarding this from Chazal and scripture?[1]
It is true that there are two conflicting statements written in Scripture regarding if one should rejoice when his enemy falls. In one area in Scripture[2] it states that one should not rejoice when his enemy falls, while in a6nother area in Scripture[3] it states that when the wicked are lost one should celebrate. Likewise, we find a conflict regarding this matter in Talmudic and Midrashic sources. The Talmud[4] states that Mordechai kicked the body of Haman and when he was told the verse that one should not rejoice when his enemy falls Mordechai responded that this only refers to a Jew and not to a Gentile. On the other hand, the Talmud[5] states that God prevented the Angels from singing praise on the day of Kerias Yam Suf “as how can praise be sung when the work of my hands are drowning.” Similarly, the Midrash[6] and some Poskim[7] write that it is for this reason that we do not recite Hallel on the seventh day of Pesach, as one should not rejoice when one’s enemy falls, hence implying that the verse applies even to Gentiles.
Some resolve this by saying that while it applies to Gentiles it does not apply to those who come from Amaleik.[8] Others explain that it only applies by enemies who do not cause harm and damage to the public however enemies who cause harm and damage to the public, one may rejoice by their fall.[9] Some explain that the restriction is only against singing the Hallel out of one’s rejoicing, however other songs and celebrations may take place.[10] Alternatively, the restriction is in heaven, as God does not rejoice when His creations are killed, however the Jewish people below may rejoice when their enemies fall.[11]
[1] See Avnei Pina 2:188
[2] Mishlei 24:17
[3] Mishlei 11:10; Tehillim 58:11
[4] Megillah 16a
[5] Sanhedrin 39b
[6] Midrash Harninu Parshas Sukkah, brought in Poskim in next footnote; pesikta of Rav Kehana 29; Yalkut Shimoni Emor Remez 654
[7] Taz 490:3; Beis Yosef 490:4; Shibulei Haleket 174; M”B 490:7; Omitted from Admur 490:6; See Chavos Yair 225
[8] Beniyahu on Sanhedrin ibid
[9] Sefer Chassidim 187
[10] See Maharsha Sanhedrin ibid; Chok Yaakov 490:9
[11] See Chok Yaakov ibid
| If not taking the pill will cause you to get sick to the point of being bedridden or weak in your entire body, then you may take it. If the pill is taken just to prevent discomfort, then you should not take it. If it is taken in order to prevent a medical condition which affects one’s intestines, then you may take it. |
See Piskeiy Teshuvos 328:64 and 66
| If made from finally ground coconut, then the blessing is Shehakol. If it contains chunks of co`conut, then the coconut is Haeitz. If made from grated coconut, the accepted approach is to say the blessing of Shehakol. |
See Seder 7/22-23; Admur 202/17; Piskeiy Teshuvos 202:22
| If you stipulated upon giving the donation that it was to be used for a specific purpose, such as you gave them money to reconstruct the Aron and told them that they may not use the money for anything else, and they do not plan on using the money for its intended purpose, then they do not have a right to use your money for anything else. However, if no stipulation was made, then they have permission to use it for a different purpose. |
Sources: See Michaber O.C. 153:5; Rama Y.D. 259:2-3; M”B 153:82; Piskeiy Teshuvos 153:5 and 23; Tzedaka Umishpat 9:21
| One who chooses to be lenient may do so even if in general he peels all of his produce on Pesach. However, those who desire to be stringent in all the Pesach stringencies, should avoid doing so even before Pesach, and so is the attested custom of some esteemed Chabad families. |
Explanation: Strictly speaking, from the letter of the law, there is no requirement at all to peel the produce which one eats on Pesach, and a simple washing suffices. The stringency of peeling produce is not recorded in the Poskim, and is a mere hand down tradition among some communities. Accordingly, certainly from the letter of the law one may cook produce that is not peeled in his Pesach pots. Now, with regards to those who are generally stringent on Pesach to peel their produce, an argument can be made to be lenient being that before the night of Pesach the prohibition of Mashehu by Chametz does not apply, and it is hence nullified in 60 times. [Admur 447:1] On the other hand, an argument can be made to be stringent even before Pesach to peel all produce that will be cooked in the Pesach pots being that some opinions hold that Chametz is Chozer Veniur on Pesach [See Admur 447:22], and indeed Rav Landau of Bnei Braq has stated that the custom is to peel all produce, even before Pesach, when cooking in Pesach pots. [See Hearos Ubiurim 1086 p. 126] |
| Sources: See Hearos Ubiurim 1086 p. 126 |
| If one covers his table or counter with a thick tablecloth, PVC, or tinfoil, then from the letter of the law it does not need to be Kashered. Nonetheless, the custom of Jewry is to do both; to Kasher the table/counter and then cover the surface with tinfoil or PVC. In a time of need, you may be lenient. |
Counters and Tables-Koshering
No obligation, although it is a Hiddur to do so.
Explanation: While some Poskim[1] write that initially the vessel is to wait 24 hours from after it is cleaned, other Poskim[2] rule this is not necessary, and so is the implied opinion of Admur, and certainly one may be lenient regarding Chametz.
[1] M”B 452:20
[2] Implication of Admur 452; Chok Yaakov, brought in Shaar Hatziyon 452:25
For the four cups of wine you have two options: 1) Drink only Malei Lugmav [i.e. majority of Revius] for each cup, and initially make sure to use a cup that holds only a Revius. 2) Do the four cups on tea or coffee, without saying a before blessing on the 2nd or 4th cup.
See here: Chapter 1: The Mitzvos of the Seder – Shulchanaruchharav.com
For Matzah: You can eat the minimum Shiur, which is anywhere between 9-17 grams of handmade Matzah. For Motzi Matzah you should try to eat 17 grams while for Koreich and Afikoman you can suffice with 9.
See herfe: Chapter 3: General laws of the Seder – Shulchanaruchharav.com
Yes. Bedieved, one fulfills his obligation of all blessings that are not part of the daily prayer which were said or heard even in the vicinity of feces. However, initially, one may not do so.
See Admur 55:22; 76:10; 81:3; 185; Ketzos Hashulchan 10:15
Yes. Once the Chuppah is over, a wife may do whatever she chooses with her ring and selling it or even giving it away does not retroactively cancel the Kiddushin or require a new one, as it is not necessary that she remain with the ring once the Chuppah is over. However, when returning the ring to the original store within the refund policy time frame, one should ask the seller not to cancel the original purchase and then make a new one with the new ring in exchange for the price of the old ring, which would make it that retroactively the ring was not his, and rather he should ask the seller for a simple exchange to be done without nullifying or canceling the original purchase. |
| Initially, this should not have been done, however, after the fact all the utensils in your kitchen remain kosher after the passing of 24 hours. [This is in contrast to if they paid for their stay, in which case you would need to Kasher everything.] |
Leaving a gentile or non-Frum Jew alone in one’s home and how it effects the Kashrus of one’s kitchen
This matter is a dispute, between Rebbe Yehoshua and Rebbe Elazar. The former holds that they were born in the month of Nissan the latter holds that they were born in the month of Tishreiy. To note, that according to all opinions, Yitzchak was born in the month of Nissan.
Rosh Hashanah 10b
Yes, you may as one cannot fulfill his obligation of eating matza with these products being that they are considered Matzah Ashira. |
Sources: See Admur 471:8; Igros Kodesh 8:219; Igros Moshe 1:155
Yes. It is permitted to go horseback riding on Chol Hamoed even if it is not necessary for the need of the Moed. Hence, certainly you may do so as part of a Training course which would otherwise cause you a loss if you were not to participate. |
Sources: See Michaber and Rama 536:1; Beir Moshe 7:13
| You should not say it without your mother’s consent, and even with consent it should only be done inconspicuously. |
Sources: See Rama O.C. 132:2; Rama 376:4; 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
Shehakol. |
See Seder 7/22-23; Admur 202/17; Piskeiy Teshuvos 202:22
Yes. However, care should be taken to wash it well with a Chametz killing agent, such as bleach and it should be inspected to negate any food remnant that is stuck to it.
Rings are to be cleaned and washed well. There is no need to Kosher them in boiling water although some people are stringent to do so. |
Sources: See Nitei Gariel 64:24
Yes. However, one is to say a blessing on only the 1st and 3rd cup, and have in mind to include the 2nd and 4th cup at the time of the blessing. |
Sources: Admur 472:28; 483:4; Rama 483:1; Kitzur Hilchos Shabbos Supplements p. 66; Piskeiy Teshuvos 296:9; Ishkavta Derebbe p. 97; Shaareiy Halacha Uminhag 1:140
Say Baruch Sheim Kevod Malchuso Leolam Vaed, go outside or inside to make a Hefsek, and then say the correct blessing of Shehakol prior to continue eating. |
Sources: See Seder Admur 1:3; Chayeh Adam 58:3; Aruch Hashulchan 167:19; Igros Moshe 4:40; Piskeiy Teshuvos 206:3
Yes. However, some Poskim forbid doing so in a case that the sprinklers make noise unless it is a case of loss. |
See Admur 252:14; Michaber 252:5; Shabbos 18a; Piskeiy Teshuvos 252:4; Mishneh Yosef 3:5
One is not to speak in middle of Hallel until its completion, with exception to words of Torah. |
See Biur Halcha 422:4; Vayaged Moshe 31:2 in name of Meiri Brachos 14a
On the first night, if one is in middle of Shulchan Oreich and sees he will not be able to eat the Afikoman before Chatzos then he can perform the following Tnaiy/stipulation to fulfill his obligation according to all: As midnight approaches he is to eat a Kezayis of Matzah while leaning with intent to fulfill his obligation of Afikoman only if the ruling follows the opinion of Rebbe Elazar Ben Ezaria, but not if the ruling follows the opinion of Rebbe Akiva. He is then not to eat or drink until midnight. After midnight he is to continue his meal, and Seder as usual. Upon reaching the official Afikoman he is to repeat the eating of Afikoman according to all its laws, fulfilling his obligation if the ruling follows the opinion of Rebbe Akiva. By making the above stipulation he adheres to the warning to eat the Afikoman before midnight, and at the same time does not transgress the prohibition of eating after his initial Afikoman. |
See Avnei Nezer 381
As this Mitzvah is only Rabbinical, in contrast to all the other four questions which involve the Biblical Mitzvos, such as leaning by Matzah and dipping Maror in Charoses. |
Rebbe in Haggadah
| On Erev Pesach, the Shiva is nullified at midday, and hence one becomes permitted in all matters of Shiva [i.e. leather shoes; learning Torah; sitting on chair] as soon as midday arrives. [However, one must wait until it is near sunset in order to bathe. However, one may launder his clothing for Yom Tov anytime on Erev Yom Tov, as stated there. Due to the Shloshim, one may not get a haircut, as stated there.] |
Pesach & Erev Pesach breaking Shiva & Shloshim
| It is permitted for the Onen to wear leather shoes throughout Aninus, until the start of Aveilus, after the burial. Today the custom is to remove the shoes only after the Kaddish is said after the burial. The Avel then walks through the row of comforters without his shoes. He is to travel back home with non-leather shoes. |
Chapter 8: Funeral & Burial
| Yes. The prohibition of Mimtzo Cheftzecha does not apply on Chol Hamoed. |
See Piskeiy Teshuvos 530:3
| After Uva Letziyon, as is the longstanding Sephardic and Chabad tradition throughout the year. Those who return it beforehand are making a mistake [i.e. unless they are Ashkenazi], esspecialy if they dont complete Uva Letziyon aloud and then go straight to kaddish. |
See Michaber 423:3; Siddur Admur; Luach Kolel Chabad p. 79; Siddur Tehilas Hashem
| Yes, simply discard the beetle and eat the food. |
See Michaber Y.D. 107:2
| Seemingly, doing so is allowed if it will be given to them on Chol Hamoed. |
See Michaber 547:12; Shemiras Hamoed Kehilchaso p. 114
No. It is forbidden to read the words out loud together with the Baal Korei. Hence, those who are accustomed to say different words and phrases aloud with the Baal Korei, such as the word Ka’eileh by the reading of the Maftir of Pesach, are to be protested. |
See Michaber 141:2; Gra in Maaseh Rav 131
| Yes. |
See P”M 684 A”A 4; Daas Torah 684; Igros Moshe 1:101; Piskeiy Teshuvos 490:4; See Elya Raba 669:19; Shaareiy Efraim 8:77; Imrei Eish 51; Kaf Hachaim 282:48
Other opinions: See Levush; Rosh; P”M 282 A”A 17; M”B 282:34; Shraga Hameir 3:14; Piskeiy Teshuvos 684:4; See M”A 684:4; Taz end of 684; Maharil 182; M”B 684:16; Kaf Hachaim 684:24
| Yes. |
See Igros Moshe 3:62
| Yes, in such a case you may Daven sitting, including the recital of Hallel. |
See Admur 94:7; Michaber 94:6
| Yes. |
See Tzitz Eliezer 10:25; Piskeiy Teshuvos 442:5
| No, unless the hair extends past the Sheital, in which case it may be trimmed for modesty purposes. |
See M”B 546:15; Hagahos Maharsham 531
| If you sold all your Chametz to the gentile, or did Bittul Chametz after the Bedika, then if the cheerio is visibly dirty, which I assume it is, then you may leave it be under the bed. If it is clean, then you should flush it down the toilet, making sure not to touch it with your hand [i.e. use broom and dustbin]. If you did Mechiras Chametz, you can dispose it in the area sold to the Goy. |
See Admur 442:28
| In my opinion, you may choose to do so and your husband should not interefere if you choose to do so. |
| No, unless it is made of gold or silver and can be worn as Jewelry. |
See Adnmur 301:8; Michaber 301:11; Piskeiy Teshuvos 301:13
| Yes, if you tie both ends of the belt to the hole of the key. |
See Admur 301:8; Piskeiy Teshuvos 301:14
| No, unless they are medically directed to be worn, or are also used as regular glasses. In either case, one must beware not to take them off while outside even when entering a shady area. |
See Piskeiy Teshuvos 301:15
| One who cut his nails on Erev Yom Tov [or in close proximity to Erev Yom Tov to the point there was nothing to cut before Yom Tov] is permitted to cut his nails on Erev Shabbos Chol Hamoed. |
Cutting nails on Chol Hamoed and on Erev Shabbos Chol Hamoed
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You may recite a blessing over it, unless you see vivid evidence on the tree that it was grafted with another species of citrus fruit. |
Explanation: It is debated whether a blessing may be said over a grafted tree if it was grafted in a forbidden way with a different species. Now, although practically we rule that one should not initially say the blessing over a prohibited grafted tree, nonetheless, this only applies if one is for certain that it was grafted in a forbidden way. However, if this is a mere doubt, then it is allowed. Accordingly, there is no problem with saying the blessing over a citrus tree as even though citrus trees are, being that a) it is possible that it was grafted with a branch of the same species. B) it is only possible to graft citrus fruit with another citrus fruit branch and according to some Poskim all citrus fruits are considered of the same species regarding the laws of grafting and it is hence permitted. Hence, there is a double doubt, known as a Sfek Sfeika, if there is any grafting prohibition in the citrus tree, and hence you may say the blessing over it even initially. |
Sources: See Reb Akivah Eiger 226; Divrei Malkiel 3:2; Rav Poalim 2:36; Kaf Hachaim 226:11; Yagel Yaakov 12 in name of Chasam Sofer 6:25; Minchas Yitzchak 3:25; Yabia Omer 5:20; Piskeiy Teshuvos 226:6; Nitei Gavriel 6:13 footnote 16 |
| Yes. In fact, there is no specification for the neck to be specifically from a chicken, and it suffices to be from any bird including turkey. Those accustomed to use the neck of a chicken do so in order to avoid using the meat of an animal so it not be similar to the Pesach sacrifice. Hence, it makes no difference if its the neck of a chicken or of a turkey. |
Sources: See Admur 473:20; Michaber 473:4; P”M 473 A”A 7; M”B 473:27; Kaf Hachaim 473:60; 63; Piskeiy Teshuvos 473:12; Sefer Hasichos 1942 p. 93; Haggadah of Rebbe p. 6; Sefer Haminhagim p. 75 [English]; Toras Menachem 5748 1:368; Shulchan Menachem 2:313; Otzer Minhagei Chabad p. 129; Pesach Chassidi 96
| This is not accurate. The Poskim explicitly state that adult brothers and sisters may not hug each other. |
Hugging and kissing relatives-Sister, brother, aunt, uncle, daughter, parent
| There needs to be a total of six people left in the room, which is five people in addition to the Chazan, for a total of six. There is no need for there to be seven people in the room [i.e. six people in addition to the Chazan]. |
Sources: See P”M 55 M”Z 2; Hagahos Rav Akiva Eiger 55:1; Halacha Berurah 55:5; Admur 69:4 “six, which is five and the Chazan”; 197; Piskeiy Teshuvos 55 footnote 87
April 7th, 12:39 Isl time
Immediately after feeling an earthquake, one is to say the blessing of “Baruch Ata Hashem Elokeinu Melech Haolam Oseh Maaseh Bereishis” or “Shekocho Ugvuraso Malei Olam.” If the blessing was not said within 2-3 seconds, it is to be said without Hashem’s name, as follows: Baruch Shekocho Ugivuraso Malei Olam.
Earthquakes-The Blessing to be said and the Torah perspective on its purpose
While according to Halacha this is only required once the children reach an age of maturity, close to the age of mitzvas, practically, the rebbe was of the opinion that children should not learn in coed settings even from a very young age, even as very small children.
Source: Igros Kodesh 25:2
The Chabad custom is to use a stone which is not a vessel [i.e. a plain stone from outside] to hammer a nail into the floor where the Avel sat during Shiva. It is to nailed in by another person not the Avel and is to be done under the sitting area of every mourner. When the last day of Shiva falls on Shabbos, this is performed on Motzei Shabbos. Practically, the best way of doing this is to position the nail in-between the tiles and then bang it in with the stone. |
Sefer Haminhagim p. 178 [English]; See Reshimos 5 [printed in Toras Menachem Tziyon p. 29; Nitei Gavriel 136:12
Rabbi Leibel Groner in a written correspondence that so instructed the Rebbe; In his words: “The nail is placed not by the Avel but someone else. The Rebbe instructed that a nail should be placed under each seat where an Avel sat.”; See Reshimos Hayoman p. 414 that the Rebbe Rayatz did not hammer the nail into the area of the floor but another person did it for him.
| One is unable to Kasher his vessels through Hagala once the night of Pesach enters being that Chametz is not nullified even in 1000x. This applies even if the vessels are not Ben Yomo and there is 60x in the water. Nonetheless, one may Kasher a vessel through Libun even on Pesach. |
Admur 452:19 and 20 that we rule like first opinion; Other opinions: According to the two other opinions mentioned in the previous footnotes, it is possible to Kasher a vessel even on Pesach if it is not Ben Yomo, or there is 60x, and one removes the pot while the water is boiling, or removes it prior to finishing its expelling. [Admur 452:19] We do not rule like their opinion. [Admur 452:20]
| If Zman Tefila or Chatzos is passing, then the Halachic ruling is that he should skip part, or all, of Pesukei Dezimra, in order so he Daven Shemoneh Esrei within Zeman Tefila or by Chatzos. It is better for him to skip then to say it quickly. |
See Admur 51:13; 52:1-2; M”B 71:4; Ketzos Hashulchan 13; Piskeiy Teshuvos 53:1 and 89:6
| It is forbidden to spit opposite a Sefer Torah. Seemingly, for this reason many avoid spitting opposite the Aron Kodesh, which holds the Sefer Torah, and so explicitly rules the Ketzos Hashulchan that it is forbidden to do so. |
Ketzos Hashulchan 29:2
| It is biblically forbidden for one to call someone by a nickname with intent to belittle him, even if it is normal for this person to be referred to by this nickname and is not embarrassed by it. Furthermore, even if one does not have any intent to belittle him with the nickname, it is forbidden for one to call someone by a nickname if he may be embarrassed by it, and certainly, if one knows that he feels ashamed when called by this name. Accordingly, you should not call somebody by a nickname unless you know that it is common for the person to be called by this name and he is not embarrassed by it, and you do not have any intent to belittle him by using it. |
See Admur C..M. Hilchos Onah Halacha 29; Michaber 228:5; Tur 228; Rambam Deios 6:8; Bava Metzia 58b; Imrei Yaakov on Admur ibid
| Some Tum products contain beetles [Cochineal bugs] and are hence inherently not kosher. Likewise some of the products contain animal derivatives. Accordingly, Tum products must contain a valid kosher certification in order to be used for consumption. |
See https://www.tums.com/faqs/#:~:text=Most%20TUMS%20products%20are%20Kosher,Cherry%20%26%20Watermelon%20and%20Chewy%20Bites; https://kosheratlanta.org/tums-products/
| This matter is disputed amongst the Rishonim and Poskim, with some holding it should be returned before Megillah reading and some holding that it be returned after Megillah reading. Practically the current Chabad custom is to return it after Megillah reading. |
After: Tosafus Megillah 4a; Abudarham; Kol Bo 45; Shalmei Tzibur 329; Yifei Laleiv 2:9; Shaar Hakolel 11:22-5; Directive of Rebbe in Siddur Tehilas Hashem 1978 and onwards.
Before: Rokeaich 229; Drashos Mahril Purim; Derech Hachaim 2; Levush; Beis Meir; Biur Halacha 693 “Motziin”
The Chabad custom: Admur in the Siddur does not give a directive in this matter. The Shaar Hakolel ibid writes that he heard that in the Shul of the Tzemach Tzedek they held the Sefer Torah until after Tiskabel [of after Uva Letziyon]. In the Siddur Tehilas Hashem printed before 1978 it was written to return the Sefer Torah prior to reading the Megillah. However, from 1978 and onwards they wrote, based on a response of the Rebbe, to return the Torah after the Kaddish that follows Uva Letziyon. [Otzer Minhagei Chabad 127]
| We find sources in Rishonimn, as well as Lehavdil amongst secular historians, for both approaches. Rashi says that Koreish was the king who preceded Achashveirosh, and that Daryaveish was the son of Esther and Achashveirosh who built the second Temple, and so is the most accepted approach. However, Rav Sadya Gaon holds that Koreish and Daryaveish were one and the same person. Amongst secular sources, some state that her son was Koreish while others state her sone was Daryaveish. |
See Rashi and Rav Sadya Gaon on Ezra 70:1; and Rashi Ezra 4:24; Esther Raba 8:3
| Aside for it being beneath the bar of court evidence, as per the Rebbe’s own instructions on numerous occasions, all testimonies and stories of the like said in his name, are to be dismissed as hearsay, and certainly do not have the power to override explicit rulings and established customs. Only those things that the Rebbe personally wrote or edited or publicly spoke as recorded in his Sichas, receive enough authenticity to potentially outweigh established laws and customs. Even then, a Rav Moreh Horah must be consulted, as not all statements and directives that the Rebbe said or wrote or did are meant to be a directive for the public, with them at times being directives to a private individual, or a private personal custom relevant only to a Rebbe, and at times are completely misunderstood by the amateur who is not well versed in Halachic writings. |
Sources: See Igros Kodesh 8:42; 332; 11:268; 20:82; 252; 22:362; 24:41; 29:53; Sichos Kodesh 5741 3:465; Maaneh to Rav Bistritzky in Menachem Meishiv Nafshi p. 84; Al Minhagim Umikorosiehem 62; Regarding whether Chassidim should practice the Rebbe’s public customs: See Toras Menachem 10 5714 14th Kisleiv p. 196-197; 5748 1:243-245; 2 p. 57 and 72; Igros Kodesh 20:39; Hiskashrus 496 p. 10-15; 526 p. 17:20; 549 p. 17-18; 553 p. 18-19; 602 p. 15; 707 p. 17; However, seemingly in a case that we have an explicit directive from Sefer Haminhagim, which was edited by the Rebbe [as testified by Rabbi Groner], one is to follow the directives the Rebbe wrote for Chassidim and not his personal public custom. [See Al Minhagim Umekoroseihem of Rav Tuvia Bloy p. 26-32]
| Wall pictures which hang on hooks or nails are not considered Muktzah on Shabbos and may be moved to and from their hook on Shabbos, as desired. However, one may not erect or remove wall pictures which are fastened to the wall with screws or adhesive tape. Nonetheless, some are stringent not to move, place or remove any picture from or to a wall on Shabbos. |
See here for the full details on the subject: https://shulchanaruchharav.com/halacha/moving-hanging-removing-wall-pictures-on-shabbos/
| 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/
| A mourner may attend a party if they are not having a sit-down meal, and there is no music being played. |
See Michaber 391:2 regarding Simchas Mereios; Shach 391:1 “This is a meal that friends make together in which they eat and drink together”; See Pnei Baruch 20 footnote 27
| It is biblically forbidden for one to call someone by a nickname with intent to belittle him, even if it is normal for this person to be referred to by this nickname and is not embarrassed by it. Furthermore, even if one does not have any intent to belittle him with the nickname, it is forbidden for one to call someone by a nickname if he may be embarrassed by it, and certainly, if one knows that he feels ashamed when called by this name. Accordingly, you should not call somebody by a nickname unless you know that it is common for the person to be called by this name and he is not embarrassed by it, and you do not have any intent to belittle him by using it. When in doubt, simply ask him. |
See Admur C..M. Hilchos Onah Halacha 29; Michaber 228:5; Tur 228; Rambam Deios 6:8; Bava Metzia 58b; Imrei Yaakov on Admur ibid
| Even during a leap year, the period of Aveilus for a parent extends for only 12 months, and the two months of Adar are considered two out of the 12 months of mourning. [As a result, one whose 12 months of mourning for a parent occurs during leap year months of Adar, will conclude his mourning customs a month prior to the first Yahrzeit. Thus, for example, if the death/burial was on the 13th of Tishrei of a leap year then the children’s last day of Aveilus is on the 12th of Elul.] Thus, after the passing of 12 months [which is one month before the Yahrzeit] he may participate in festive meals without restriction. |
Michaber 391:2 regarding festive meals that “Even in a leap year he is permitted after 12 months” [See Nekudos Hakesef 391:1]; Rosh in name of Ravaya; Shach 391:2; 395:3; Taz 391:1 “All Aveilus ends after 12 months even in a leap year, and those that continue the mourning customs into the 13th month have no source and are certainly doing a worthless act”; Bach 391; Chochmas Adam 166:8; Kitzur SHU”A 216:3; Beis Yitzchak 2:157; Maharsham 3:205-8; Mateh Ephraim 3:3 regarding Kaddish; P”M 55 A”A 10 regarding Kaddish; Nitei Gavriel 34:4; Vol. 2 62:5
| Yes. The Rebbe lit the candle throughout the year, up until the Yahrzeit, even in a leap year. |
Nitei Gavriel 65:5 footnote 9; Rabbi Groner in written correspondence that so directed the Rebbe
| Also women are prohibited from speaking while using a bathroom. The exceptions which are recorded in the Poskim which allowed women to speak in a bathroom applied only to public bathrooms, and only in previous times when they were not gender segregated, and was enacted in order to prevent Yichud. In today’s times bathrooms are gender segregated, and hence there is no need for them to speak in the bathroom and on the contrary it would fall under the regular prohibition relevant to men.. |
See Admur Basra 3:2l; M”A 3:2; Michaber and Rama Even Haezer 22:13; Sanhedrin 19a; Kaf Hachaim 3:4 and 5
| It is forbidden to spit opposite a Sefer Torah. Seemingly, for this reason many avoid spitting opposite the Aron Kodesh, which holds the Sefer Torah, and so explicitly rules the Ketzos Hashulchan that it is forbidden to do so. |
See Ketzos Hashulchan 29:2
| If the last opportunity to recite Kiddush Levana falls on Friday night or the night of Yom Tov, it may be recited at that time. In such a case, one is to say Kiddush Levana immediately at nightfall and only then Daven Maariv. |
See M”A 426:7 based on Bach who once recited Kiddush Levana on a Friday night that was the last date for it to be recited; So rules also Taz 426:1; Kitzur SH”A 97:12; M”B 426:12; Shaar Hakolel 33:1; Kaf Hachaim 426:33
| I am not aware of any source for this custom and it also seemingly does not have any logic to it. The documented custom in the Rishonim and Poskim is to say Shalom Aleichem to a friend to which they are to respond Aleichem Shalom. No mention is made that the person is then to answer back again Aleichem Shalom. |
See Rama 426:2; Siddur Admur; Tur 426; Miseches Sofrim 20:1; Machzor Vitri; Rokeiach; Agguda; Mateh Moshe 540; Leket Yosher p. 70
| One is to Daven Maariv prior to reciting Kiddush Levana, as Maariv is a more common Mitzvah and hence receives precedence. If however there is suspicion that one will not be able to say Kiddush Levana afterwards that month due to cloudy skies, then one is to say Kiddush Levana prior to Maariv. |
See Machazikei Bracha 426:7; Shaareiy Teshuvah 426:9; Nodah Beyehuda 41; See Admur 431:6; See Teshuvos Vehanhagos 1:310; 2:248 and Piskeiy Teshuvah 489 footnote 16 in name of Shagas Aryeh and Rav Chaim Volozhin that they Daavened Maariv before Kiddush Levana even at a time that there was chance they would lose the opportunity.
| Not only is there no requirement to wait to take off one’s shoes until after one washes, but on the contrary there is actually a Hiddur Mitzvah to do so prior to washing esspecially if the shoes contain laces, even though it is not obligatory. Practically, different customs exists in different communities regarding this matter. |
See Mateh Moshe 179; Kneses Hgaedola 128:4; P”M 128 A”A 9; Kaf Hachaim 128:30; Piskeiy Teshuvos 128:17
| 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 Minyan and tell him to do the Mi Shebeirach with the name by the next Kerias Hatorah. |
| Amino acids are derived from proteins which 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. |
See 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
| This matter is dependent on the custom of one’s society and if they are accustomed to greeting dignitaries without socks. Practically, it is not accepted in western societies to greet dignitaries in the barefoot, and therefore one must wear socks during Davening. |
See here: https://shulchanaruchharav.com/halacha/wearing-slippers-during-davening/#_ftn4
| This matter is dependent on the custom followed in one’s current 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 custom of gentiles. Practically, in general, it is accepted for one to walk around at home without socks, however, some people are stringent in this matter. |
See here: https://shulchanaruchharav.com/halacha/revealing-ones-feet/
| Yes. |
See Michaber Y.D. 253:4
| Al Hagafen must still be recited so long as you remember prior to reciting Birchas Hamazon and within Shiur Ikkul [not too much time has passed]. However, if you planned on washing for bread right after Havdalah and planned to also drink wine during the meal, then it is not said at all, even before washing. |
See Admur 174:6; Seder 4:11; Ketzos Hashulchan 31:1; See here for the full details of this matter: https://shulchanaruchharav.com/halacha/one-who-is-washing-on-bread-directly-after/
| Dabbing a medicinal cream on a baby is permitted if it is dabbed and not smeared. |
See here for the full details of this matter: https://shulchanaruchharav.com/halacha/smearing-on-skin/
| Beating on a table is forbidden to be done in the form of a rhythm as explained Shulchan Aruch chapter 339. One may, however, 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/
| This matter is under dispute amongst the Poskim due to the Molid prohibition. Practically, it should not be used, although those who are lenient have upon whom to rely. |
See SSH”K 11:14; Maor Hashabbos 13:60 brought in Shabbos Kehalacha 3 17:78 [p. 117]; Piskeiy Teshuvos 326 footnote 161; 321 footnote 330; See there that perhaps one can allow it on the basis that the person is simply pressing the button to expel the content, and is not actually creating it with his hands. See also Orchos Shabbos 15:28 that permits it.
| While this matter is disputed amongst the Poskim, practically, according to the rulings of Admur, it is not necessary to use new wicks for the second day of Yom Tov. This applies even by the second day of Rosh Hashanah. The Achronim write that by today’s modern wicks this applies according to all opinions, and even when Shabbos goes into Yom Tov. |
See Admur 501:18 and Kuntrus Achron 2;Michaber 501:7 and 514:4; Taz 501:7; M”B 501:34; Kitzur SHU”A 101:6; Aruch Hashulchan 501:16; Nitei Gavriel Yom Tov 25:1
| This matter is debated amlongst the Poskim. Practcially, it should be treated with the same status as other parts of the beard which may not be shaven with a razor, and is not to be trimmed according to those [i.e. Chabad] who are stringent like the authorities who hold that it is forbidden to trim the beard. |
See Michaber Y.D. 181:11; Tur 181; Rambam Avodas Kochavim 12:2; Taz Y.D. 181:3; Rosh Makos 3:2-1 in name of Rabbeinu Chananel; Tzemach Tzedek Chidushim on Shas Makos “Veal Hazakan” that Rabbeinu Chananel forbids the lower mustache
| If you had in mind to do use your Maaser money for the sake of paying the pledge at the time of making the pledge, or you are accustomed to write down and deduct from Maaser all charity that you distribute throughout the year, then you may use Maaser money to pay the pledge. If, however, you did not have anything in mind and do not generally record your contributions to deduct from Maaser, then payment for the pledge cannot come from Maaser funds. |
See Taz Y.D. 249:1; Chasam Sofer Y.D. 221; Maharil Diskin 1:24; Ahavas Chesed 18; Orach Mishor 249:1; Shaareiy Tzedek 10:11; Pesakim Uteshuvos 249:31 footnote 301
| This matter is debated amongst the Poskim with some holding that all red caviar is assumed to be kosher, while others holding that we are no longer expert in this matter, and practically one should only purchase it with a Hashgacha, although those who are lenient have upon whom to rely. |
See Michaber Y.D. 83:8; Taz 83:12; Shach 83:27; Peri Chadash 83:26; P”M 83 S.D. 27; Darkei Teshuvah 83:80; Aruch Hashulchan 83:3; Kaf Hachaim 83:62; Hakashrus 11:19; Hakashrus Lemaaseh p. 196 footnote 35
| So long as you did not yet say an after blessing before Shacharis, and enough time has not passed for it to be considered “Shiur Ikkul” [96 minutes Lechumra] then you may continue drinking without a new blessing and a new blessing may not be recited. |
| This matter is under debate amongst the Poskim, and practically while one should be stringent regarding Pesach, those who are lenient for during the year have upon whom to rely. |
See Piskeiy Teshuvos 451:34
| Usually, electric plates do not have an option to variate temperatures, and hence not only is there no need to cover it with tinfoil, but I would furthermore discourage you from doing so due to safety reasons. Having a sheet of tinfoil on the electric plate does not make the return of food onto it anymore lenient on Shabbos. |
See: https://shulchanaruchharav.com/halacha/chapter-2-the-blech-setting-up-the-hot-food-before-shabbos/
| So long as it does not contain a filament, such as if it uses LED light, then it is permitted to be moved in order to use its light or if it is in the way, and is not Muktzah [although is debated if it has the same status as a Keli Shemilachto Leissur]. Indeed, the vast majority of flashlights today are made with LED light. |
| It is permitted for one to benefit from the smell of a nonkosher food so long as the food is not forbidden in benefit [such as Chametz on Pesach and meat, excluding poultry, with milk], in which case it is forbidden to benefit from the smell. Thus, while you may smell pork being cooked, you may not smell a cow beef stew that is together with milk or butter. |
See Admur 443:3 in parentheses; Michaber Y.D. 108:5; Rama Y.D. 155:3; See Shach Y.D. 108:27; Biur Halacha 443 “Afilu”; Glosses of Maharsham 447:8; Piskeiy Teshuvos 443:2
| This matter is debated amongst the Poskim, and practically one is to be stringent on Pesach, however, one who is lenient during the year to Kosher it from Issur [i.e. meat and milk] through Hagalah has upon whom to rely so long has he did not bake or fry non-Kosher [in contrast to meat or milk] without oil or with very little oil in which case it would require Libun Chamur, which would damage the Teflon. |
See Pesakim Uteshuvos 121:7; By Basar Bechalav, we never require Libun Gamur by a Kosherable vessel that absorbed meat and then absorbed milk [Admur 451:13 in gloss; 1st approach in Shach 121:7; unlike 2nd approach in Shach ibid, based on ruling of Ramaz 96, that requires Libun Chamur even by Basar Bechalav.]
| You may not charge any of the tenants for the Mezuzos, including even the Jewish tenants, being that a building which contains both Jewish and Gentile tenants is not obligated in having a Mezuzah, and placing it there is a mere stringency, and one cannot obligate tenants to pay for a stringency. However, you may make a request of the Jewish tenants to help you with the costs, even though they are not obligated to pay. |
| In such a case, due to the long delay, you must return to the beginning of Shemoneh Esrei. |
| Yes |
See Michaber Y.D. 202:6 and 8 and Shach 202:7
| She should not unless she is the mother of the bride or groom, in which case another couple is to be joined to the pregnant mother when they escort and encircle the groom/bride. |
| It is proper to check it for Shatnez in the event that it contains wool and states on it “OF-other fibers” or contains an additional layer that is sewed onto it. |
See Habegadim Kehalacha p. 14
Yes. However, the siblings are to be Mishameish by the meal, and not participate in the dancing.
| See https://shulchanaruchharav.com/halacha/siblings-attending-the-wedding-of-their-brother-or-sister-during-year-of-aveilus/ |
In all cases, the mezuzah must be placed within one Tefach [which is a 8 cm] of the opening or door. Hence, if you have a window panel to the right of the doorway opening, then the mezuzah is to be placed on this panel within 8 cm of the doorway opening, and not on the actual doorpost to the right of the panel. This is extremely common by the glass door entrances to buildings and porches and by fancy front door entrances with sidelits.
See Daas Kedoshim 286:17 footnote 25; Kevius Mezuzah Kehilchasa p. 152; Chovas Hadar 7:22
While there is a halachic discussion on this matter, and in many cases from the letter of the law they can be held liable, practically the custom by employment today is not hold them liable by accidental damage, and so is the final ruling today in Batei Dinim.
See Michaber and Rama C.M. 304:1; 333:6; Shach 333:39; Shvus Yaakov 3:177; Chavos Yair 106; Pischeiy Teshuvah 331:1; Aruch Hashulchan C.M. 331:7; Shaareiy Shlomo 2:71
If one was born on Bein Hashmashos, he is to choose one of the days to celebrate his birthday and fulfill the birthday customs. Some are accustomed to fulfill the customs on both days.
Source: See Piskeiy Teshuvos 55:16 that by a Bar Mitzvah one is to be Machmir by a Safek; See Hiskashrus 776:6 and footnote 7 that there is no known arbitration of the Rebbe on this matter. Rav Y.S. Ginzberg understands that in such a case one is to keep both days.
Midday.
Shiva:[1] On Erev Pesach the Shiva is nullified at midday, and hence one becomes permitted in all matters of Shiva [i.e. leather shoes; learning Torah; sitting on chair] as soon as midday arrives.[2] [However, one must wait until it is near sunset in order to bathe.[3] However, one may launder his clothing for Yom Tov anytime on Erev Yom Tov.[4] Due to the Shloshim, one may not get a haircut.]
Shloshim:[5] On Erev Pesach the Shloshim is nullified at midday, and hence one becomes permitted in all matters as soon as midday arrives.[6] Nevertheless, it is best to get a haircut prior to midday, being that it is forbidden for others to get a haircut after midday.[7] [Nonetheless, if one did not get a haircut prior to midday, he may do so after midday.[8]]
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[1] Rama 399:3 based on Mahariy Mintz 64 regarding customs of Shloshim and the same would apply regarding Shiva; Tashbeitz; Chochmas Adam 169:3; Daas Torah 399:3 in name of Or Zarua; Mishmeres Shalom Ayin 20; Shevet Halevi 6:173; Nitei Gavriel 124:13
Other opinions: Some Poskim rule that even on Erev Pesach, the laws of Shiva apply close to sunset. [Shach 399:11 questions the ruling of Rama, and his understanding in the Mahariy Mintz ibid and concludes with a Tzaruch Iyun; See Birkeiy Yosef 399 based on Ritva; Kitzur SHU”A in Lechem Hapanim 220; Divrei Yatziv 240 that the ruling of Rama is limited to Shloshim, however, regarding Shiva, he too agrees that it is kept until night] Nitei Gavriel ibid concludes that we are lenient by Aveilus like the first opinion
[2] The reason: As at midday we began slaughtering the Pesach sacrifice [Rama ibid] and it is hence considered like a Holiday to the point that we no longer do Melacha. [See Shach 399:12]
[3] The reason: As the laws of Shloshim still apply, and we only revoke it for the sake of Yom Tov if it is near Yom Tov, as stated above.
[4] When on Erev Pesach may/should one launder? The Michaber 399:5 and O.C. 548:10 rules that laundering should be done after midday of Erev Yom Tov, however, perhaps on Erev Pesach it can be done before midday, being that there is a prohibition of Melacha after midday and everyone knows that one is laundering before midday for the sake of the Yom Tov. Nonetheless, we would not apply the rule that it must be done before midday [due to the Issur Melacha and ruling of Rama ibid regarding Shloshim to get a haircut before midday] as by a haircut the reason is because other people are prohibited in giving haircuts, and not because the Avel cannot do this Melacha after midday, as explains Shach 399:12 in negation of Levush. Thus, here regarding laundering where this reason of a haircut does not apply, it would seem that there is no preference of before or after midday. Vetzaruch Iyun Lemaaseh, as doing laundry after midday breaks the Issur Melacha [even though here we can permit an Avel] but makes it more recognizable, while before midday avoids the Issur Melacha, but makes it less recognizable.
[5] Rama ibid; Elya Raba 548:9; Chochmas Adam 169:3; Kitzur SHU”A 220:4; M”B 548:31
[6] Rama ibid based on Mahariy Mintz 64
The reason: As at midday we began slaughtering the Pesach sacrifice [Rama ibid] and it is hence considered like a Holiday to the point that we no longer do Melacha. [See Shach 399:12]
Other opinions: Some Poskim rule that even on Erev Pesach, one may not launder or bathe unless it is close to sunset, and it is only haircuts which is permitted prior to midday. [Shach 399:11 questions the ruling of Rama, and his understanding in the Mahariy Mintz ibid and concludes with a Tzaruch Iyun; See Birkeiy Yosef 399 based on Ritva]
[7] Rama 399:3; Mahariy Mintz ibid; Shach 399:12; Chochmas Adam 169:3; Kitzur SHU”A 220:4; ; M”B 548:31; Nitei Gavriel Vol. 2 5:7
The reason: As one may no longer do Melacha after midday, including haircuts. Now, although he may get a haircut after midday [as is the ruling even on Chol Hamoed regarding one who got up from mourning-Michaber 531:7] nonetheless, he will be forced to give himself the haircut as other people are forbidden in doing so for him. [Shach ibid; Mahariy Mintz ibid] Alternatively, the reason is because it is forbidden also for him to cut his hair after midday, just as is forbidden for others. [Levush 399, recorded, and negated, in Shach ibid]
[8] Implication of Rama ibid; Shach 399:12
Other opinions: Some Poskim rule that if one did not get a haircut before midday, he may not do so later on. [Levush 399, recorded, and negated, in Shach ibid]
For Shloshim. Anyone who is in mourning for a relative other than a parent, does not practice mourning customs past the Shloshim, and all his mourning customs cease with the day of Shloshim, [starting from sunrise[1]].
[1] Michaber 395:1; Shach 395:1; Kitzur SHU”A 216:2; Sefer Haparnes 220; Michaber 380:25 regarding traveling for business; 385:1 regarding Sheilas Shalom; 391:2 regarding festive meals; Shach 392:3 regarding all laws of Aveilus
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