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Nissan 5784
Donate| 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
Archive
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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