q&a page 21
1,018) May a minor, under Bar Mitzvah age, blow the Shofar in Shul after Shacharis during the month of Elul?
A: Ideally, this should not be done by a minor, as it isn't proper Kavod HaTzibur. However, if there is no adult present that is able to blow, the minor can do it B'Dieved, as this blowing is just a Minhag. ( Ruling of Rav Chaim Kanievsky Zatzal, quoted in Gilyon Divrei Siach Parashas Ki Seitzei 5784)
1,019) Q: If I have already been yotzi hearing the shofar and I blow at home for my wife at home in the afternoon, who makes what bracha?
A: If you were already Yotzei, you do not recite the Brachos when blowing for women. They may recite the brachos themselves (if they are ashkenazi women. Sephardic women do not recite brachos on Mitzvos Asei Shehazman Grama) (See Shulchan Aruch and Rama Siman 589:6)
If you are blowing for another male, you may recite the brachos again for him, even if you already fulfilled the Mitzvah earlier. Thus, if you are blowing for a group containing men and women, you may recite the brachos again and exempt all in attendance.
1,020) Do you have any sources related to not saying Avinu Malkeinu on Shabbos? I
A: The Levush ( Siman 584) says that Avinu Malkeinu was composed by Rebbi Akiva to mirror the weekday Shemona esrei (Chaneinu v'Aneinu for chonen hada'as; Hachzireinu B'Teshuva for Hashiveinu; slach u'mechal for Slach Lanu and so on). Hence, when we would say the weekday shemona esrei, we also say Avinu Malkeinu, while on Shabbos we wouldn't.
The Mogen Avraham 9Siman 623) adds a reason of not asking Bakashos on Shabbos, yet by Neilah we say it anyhow, even on Shabbos, as a) shabbos is already over and b) it's an emergency time of the sealing of the decree.
1.021) Q: When it’s too early to put Talis and tefillin on and we put on by yishtabach does the Baal tefilah stop before yishtabach to put on and the rest of the shul puts on after they say yishtabach, or does the Baal tefilah also do it after yishtabach?
A: the Ba'al tefilah also puts it on between yishtabach and Kaddish, like everyone else. It is not deemed a hefsek between Yishtabach and the kaddish. See Mishna Berura Siman 54 S"K 12
1,022) Q: My teacher told us that there were no monkeys on the Teiva. Is that possible?
A: One who sees an elephant or a monkey for the first time recites the Bracha of Baruch Ata Hashem Elokeinu Melech HaOlam Meshaneh HaBriyos. (Shulchan Aruch Siman 225:8)
The reason these 2 animals are singled out for this Bracha, when apparently all animals in the animal kingdom have their own unique and often strange appearance, is as follows:
The Talmud (Sanhedrin 109a) tells us that one of the punishments that Hashem meted out to the Dor Haflaga ,The people who tried to build the tower to heaven and wage war on Hashem, was to turn them into monkeys. (Unlike the evolutionists who absurdly believe that mankind evolved from monkeys, Chazal tell us that in fact the opposite is true and monkeys actually evolved from man!)
Thus, according to this Gemara, monkeys were seemingly not created during the 6 days of creation, and were only “changed” from humans as a punishment. Thus the Bracha of “Meshane HaBriyos- Changes the creatures” is perfectly understandable!
See Maleches Shlomo to Mishna in K’layim Perek 8:6 Dibur Hamaschil Hapil V’HaKof where he alludes to the above and also adds that elephants understand the language of man, and thus are “different” and require this Bracha. See his commentary at length for more on this. See also Meiri to Brachos 58 Dibur Hamaschil HaRoeh.
According to this, it is possible that there were no monkeys (and possibly no elephants) on the Teiva, as they were not in existence during the Mabul!
It is, however, possible that there were indeed monkeys and elephants at Creation, and Hashem turned the sinners into those creations, but not that they didn’t exist before at all. And the bracha of “Meshaneh HaBriyos” can just mean that these 2 creations underwent a change during the Dor Haflaga.
1,023) Q: Would toilet bowl cleaner tablets that are colored be a problem to use on Shabbos?
When you flush the toilet, "colored" water from the tank comes out because of the tablet that is in the tank. Is this a problem of coloring on shabbos?
A:This is a subject of dispute among the Poskim.
Some allow it L’chatchila, maintaining that the issur of Tzovea, coloring, doesn’t apply to liquid, as it isn’t absorbed, or because it is being done indirectly, B’grama. (See Shu”t Tzitz Eliezer Vol. 14 Siman 47 and Shu”t Ohr L’Tzion Vol. 1 Siman 29)
Others prohibit it totally. (See Shulchan Shlomo Siman 320:31, 3 and Orchos Shabbos Perek 15:64)
Some say while it isn’t outright prohibited, it is still better not to use these colored deodorizers, and rather opt for the clear ones.
If you find yourself in a situation where it is already in, and you need to flush the toilet, there are many Poskim to rely on that it may be flushed.
Some Poskim will advise removing the tablet (with a Shinui, as it may be Muktzah) before flushing, if possible.
1,024) Q: Is a woman allowed to put up a mezuzah?
A: While there are opinions that do not allow it (Yeshuos Malko Hilchos mezuza Perek 5 Halacha 10, Shu"t Be'er Moshe Vol. 2 Siman 100) , the normative Halacha follows the opinion that does allow it, especially if not doing so will lead to living in the home without mezuzos, which is prohibited. ( See Shu"t Chasam Sofer Yoreh Deah Siman 271 and Shu" t Shevet Haleivi Vol. 2 Siman 158. See also Shu"t Eretz Tzvi Vol. 1 Siman 15)
When a woman affixes a mezuzah, she recites the blessing as well: אַשֶר קְדִשָנוּ בְּמִצְווֹתָיו וְצִיווָנוּ לִקְבּוֹעַ מְזוּזָה
For halacha L'Ma'aseh every individual should consult their own Rav.
Regarding a woman writing a mezuza, see Q&A #296 here
1,025) Q: Is Al Naharos Bavel, recited before Birchas hamazon, a Halachic requirement or a minhag?
Answer: It is a minhag, based on Kabalistic sources. (See Mishna Berura Siman 1 S"K 11 quoting the Shelah Hakadosh, that it is recited on days that we say tachanun. On days that we don't say Tachanun, we substitute Tehilim 126, Shir Hammalos beshuv Hashem es Shivas Tzion)
1,026) Q: When it’s too early to put on Talis and Tefillin and we put them on by Yishtabach, does the Baal Tefilah stop before Yishtabach to put on while the rest of the shul puts on after they say Yishtabach or does he also do it after Yishtabach?
A: The Rama Siman 53 and Mishna Berura S"K 8 say the Shatz should put it on before Yishtabach, and then say some additional pesukim, followed by Yishtabach and kaddish
The Mishna berura Siman 54 SA"K 12 says the shatz should put it on after Yishtabach, just like everyone else.
So how do we deal with this seeming contradiction?
The Poskim say as follows: If the tefillin are available, or if it is already time to put them on before Yistabach, the Shatz should do it then, and thus avoid interrupting between Yishtabach and Kaddish.,
If the Tefilin are not yet available, or if the time has not yet arrived to put them on, then Yishtabacj should be recited first, connected to pesukei D'Zimra, and only then put on the tefillin, and although it will be a hefsek between Yishtabach and kaddish, we are not concerned about this minimal hefsek, as putting on tefillin with a bracha, in this case, is more important.
1,027) Q: Is it permissible to make seltzer on Shabbos using a Sodastream?
A: It's a machlokes Haposkim if making seltzer on Shabbos is allowed via a "sodastream" type of machine. The reasons given why it would be prohibited vary, some say due to Molid, others say due to Boneh, while others deem it Uvdah D'Chol. Some do not give a clear reason for their strict ruling.
The MaHaril Diskin prohibited it, as did the Chelkas Yaakov, the Tzitz Eliezer. and many others who felt that surely Ba'alei Nefesh should be stringent.
Rav Shlomo Zalmen Auerbach allowed it, as did Rav Ovadia Yosef Zichronam L'Vracha.
Generally, many contemporary Poskim are lenient and allow it, so long as there is no electricity/LED indicator lights involved in the machine, and only via the machine, and not via adding a dissolvable tablet into the water (similar to alka seltzer)
Many Poskim suggest making it before Shabbos, if possible, and only if you forgot to do it before Shabbos, allow you to do it on Shabbos.
Some sources that discuss this include:
Shu"t Chelkas Yaakov Siman 134, Shu"t Minchas Yitzchok Vol. 9 Siman 33, Shemiras Shabbos K'Hilchaso Perek 11:35, Shut" Tzitz Eliezer Vol. 20 Siman 13. See also Piskei Teshuvos Siman 320:15 footnote 163 and Siman 313 footnote 99
For Halacha L'ma'aseh, of course, every individual should consult their own Rav.
1,028) Q: What is the correct bracha recited when eating calzone?
A: If it is eaten as a meal, as it usually is, it will require washing, hamotzi and Birchas Hamazon.
If it is clearly eaten as a snack ( such as when tasting a small piece, not as part of a meal), it's a machlokes Haposkim if it still requires washing, Hamotzi and Birchas Hamazon or if it will then be mezonos.
See Shulchan Aruch Siman 168:17 and Mishna Berura S"K 94 and Biur Halacha there.
For Halacha L'ma'aseh a rav should be consulted.
1.029) Q: On Sukkos, can one sleep in the lower bed of a bunk bed placed inside the sukkah. Is one yotzeh the mitzvah by eating or sleeping on the lower bed?
A: There are stringent opinions in the Poskim who don't allow sleeping on a bottom bed of a bunk bed in the Sukkah. Many contemporary Poskim, however, allow it, as long as the space between the bottom bad and the top bed is less than 10 tefachim.
See Shu"t Shevet Haleivi Vol. 7 Siman 36 and Shu"t Rivevos Efraim Vol. 6 Siman 335:1
1,030) Q: What is the proper bracha to recite when eating a Calzone?
A: If it is eaten as a meal, as it usually is, it will require washing, hamotzi and Birchas Hamazon.
If it is clearly eaten as a snack (such as when tasting a small piece, not as part of a meal), it's a machlokes Haposkim if it still requires washing, Hamotzi and Birchas Hamazon or if it will then be mezonos.
See Shulchan Aruch Siman 168:17 and Mishna Berura S"K 94 and Biur Halacha there.
For Halacha L'ma'aseh a rav should be consulted.
1,031) Q: Does an elevator need a Mezuzah? Please provide sources.
A: This is a subject of debate among the Poskim. Some require it, while others do not. Some require it only on the actual elevator door and not on the stationary door that leads into the elevator, while others require it only on the stationary door, and not on the moving elevator door.
See Shu"t Minchas Yitzchok Vol. 4 Siman 93 and Shu"t Minchas Shlomoh Vol. 2 Siman 97:23
For Halacha L'ma'aseh, a Rav must be consulted.
1,032) Q: When do we say/write “Alav Hashalom” vs. "Zichrono L'vracha" or “Zecher Tzadik L’vracha”… i.e., how “renowned” should the niftar be such that you say ZT”L vs A”H?
A: While people assume that A"H is a level under ZT"L, as the former is used for all Yidden, whereas the latter is used for people deemed Tzadikim, that is not in fact accurate. Chazal often use the term A"H in relation to Avraham Avinu, Moshe Rabbeinu and Dovid Hamelech, who were certainly Tzadikim of the highest caliber.
I think it just developed as two ways to express the same sentiment, and can safely be used interchangeably. I also see A"H used for women and Z"L used for men, even though either one works for both. I think it's more of the way things developed than any real reason with a real source.
1.033) Q: If I slept a half hour after sunset just to take a rest, do I need to say Birchos hatorah in order to learn and Daven?
And if I take another rest for over a half hour before I go to sleep for the night do I have to say it again another time?
And when I get up in the morning do I say Birchos hatorah another time?
A: If you go to sleep after sunset and get up during the night before Chatzos, you do not recite Birchos HaTorah then; you will recite it in the morning (See Aruch Hashulchan Siman 47:23)
If you wake up after Chatzos, but before Alos Hashachar, and are planning to go back to sleep some Poskim say to recite the Birchos HaTorah when you wake up during the night, and then again in the morning upon waking up for the day.
Some Poskim, however, say that in this case, you should only recite it once. Some say to say it during the night and not again in the morning. Some say to recite it in the morning upon waking up for the day, and not when you wake up during the night.. Some Poskim say to say it during the night without Sheim U’Malchus, and then say it properly in the morning.
(See Mishna Berura Siman 47 S”K 29 and 30, and Shu”t Minchas Yitzchok Vol. 10 Siman 7)
1,034) Q: Who wrote the the "Hadran" that we say at a Siyum after finishing a mesechta? What's the mekor for it?
A: The Hadran and its text including listing the names of Rav Pappa's 10 sons is referenced already in the writings of Rav Hai Gaon. A lot of the text of the Hadran, as we have it, is quoted in Sefer HaEshkol (one of the early Rishonim), Hilchos Sefer Torah Siman 14. Over the years additional Pesukim and tefilos were added to it.
1,035) Q: If one attended a kiddush and ate more than enough mezonos for an after bracha,
and drank a small amount of wine(less than a malei lugmav) and had a large glass of coke, what is the after bracha?
I am having an argument with a friend
One says that you make an al hamichyia together with al hagefen, followed by borei nefashos, as not enough wine was drunk to cover the coke
And the other states that the Al hamichyia, al hagefen combination is enough to even cover the coke
Who is correct?
A: There is a machlokes haposkim if the Al hagefen may be added to the al hamichya when less than a Kzayis of wine was drunk. Rav Moshe Feinstein Zatzal (Igros Moshe Orach Chaim Vol. 2 Siman 109) allows it, while Rav Shlomo Zalmen Aurbach Zatzal does not. (quoted in Shemiras Shabbos K'Hilchasa Perek 54:71)
When Al Hagefen is not added, a Borei Nefashos will be needed on the soda. When Al hagefen is added, it will cover the coke.
1,036) Q: Is there anything about smelling the Havdalah candle after it is put out?
A: It is brought down in Sifrei Minhagim to smell the Havdalah candle after it is extinguished, and say the words "Zichru Toras Moshe Avdi" , and doing so is a segulah for good memory/ remembering your Torah learning. See Sefer Kitzur Mekorei Minhagim, Vol. 1 , end of Siman 34)
I have also heard that it is a Segulah to help control ka'as, anger, in the week ahead, though I did not find a source for that anywhere.
1,037) You wrote in Q&A #437 "there is a prohibition to write half Pesukim (See Talmud Megila 22a)"
But it occurred to me when I was learning gemorah this past Shabbos that the gemorah frequently quotes (writes) half of a posuk, sometimes with v’go’ and sometimes not. Sometimes the proof is even from the half of the posuk that is not written. Did Rabbeinu HaKadosh do this when he wrote the Mishna, or did Ravina and Rav Ashi do this when they wrote the gemorah? Is this an error where the early Vilna printers did not follow halacha? Should we avoid putting half pesukim on a wedding invitation (even though that seems to be the minhag haolam)?
A: The prohibition is cited in the Mogen Avrohom Siman 51:9, and he seems to understand it literally, as applying across the board.
However, many Poskim qualify this and maintain that there are many cases where it does not apply. Some say it only applies in public.
Some say it only applies to pesukim of the Torah and not to Neviim and Kesuvim.
Some say it applies to verbalizing them, and not to writing them.
Some say it only applies when learning/reading the Pesukim in question on their own, not when saying them in davening, quoting them in a speech or as part of learning Gemara.(See Chayei Adam Klal 5:2)
See Shu"t Tzitz Eliezer Vol. 19 Siman 7 for more details on this.
It is definitely a good idea to try and say the whole Posuk, when possible, or at least say "Vgomer" to indicate there is more to the Posuk.
1,038) Q: What makes the 6th alyia "better" than the 4th alyia and so on? Who set that?
A: In many communities, Shlishi is more respected, as it is the first aliyah after Kohen and Levi ( Based on Talmud Gitin 59b-69a)
Kabalisticly,however, Shishi is more respected and coveted, as the aliyos correspond to the 7 Sefiros, the 7 divine attributes, and the sixth one corresponds to the Midah of Yesod.
1,039) Q: If I slice a banana and put it into the oatmeal and eat it together, do I make a borei nefashos as well as an al hamichya, or does the al hamichya cover the banana too? Does it change the halacha if I made a brocha on one slice of banana before putting the rest into the oatmeal (and should I avoid doing that)?
A: As long as you ate a kzayis of the oatmeal ( the Ikar) it exempts the banana ( the tafel). See Shulchan Aruch Siman 212:1
1,040) Q: Can one go to the mikvah before shachris on Erev Shabbos morning to be counted for Shabbos? How about bigdai Shabbos,can one put them on early in the day?
A: Al Pi Kabalah it is best to use the Mikvah on Erev Shabbos after Chatzos, or no earlier than an hour before Chatzos. See Kaf Hachaim Siman 260:7. Some say to do it as close to Shabbos as possible, but many Poskim actually feel its better to do it by Chatzos and not push it off too late in the day.See Piskei Teshuvos Siman 260 footnote 1. See Aruch Hashulchan Siman 260:7
The same would apply for Bigdei Shabbos.
1,041) Q: If someone used a kli to make a fruit drink without toiveling it, can you drink the drink or is it better not to?
A: You can drink it in a different, toveled,utensil. See Rama Yoreh Deah end of Siman 120.
1,042) Q: When washing for bread it happens that one person is saying the bracha al netilas yadayim while another is not finished drying his hands. Can one who has washed but who has not finished (or even begun) drying his hands respond to the other's bracha?
A: This is a machlokes. See Shu"t Ohr L'Tzion Vol. 2 Siman 11;3 where he allows answering Amen in this scenario.
1,043) Q: if I know that another Jew (not Torah-observant yet) eats broccoli frequently, should I tell him that it has bugs in it and that to eat them is forbidden, if I know he will not take heed to get kosher broccoli?
A: If you know for a fact he won't listen, generally it's best not to say anything. See Sefer Hachinuch Mitzvah 239, where he cites the concept of כשם שמצוה לומר דבר הנשמע כך מצוה לשתק במקום שאין הדבר נשמע
1,044) Q: Is there a mekor for the concept that all niftarim can go in front of the Kisei Hakavod and be mispalel for their family/friends/Klal Yisroel?
A: The concept of the Neshamos of Tzadikim being Melitzei Yosher for us after their passing is based on a Zohar (Parshas Acharei Mos). It is quoted in Gesher Hachaim, Vol. 2 Siman 25:9
1,045) Q: If someone feels cold because the window is open, I was told that someone has to close the window. Where is the source for this?
A: If it's in the winter, then he should close the window. if it's in the summer, the cold person should put on a sweater. This is how it is quoted in the name of Rav Yisroel Salanter Zatzal.
Rav Chaim Kanievsky Zatzal also ruled this way, citing as a proof the Mishna in Peah 4:1, where a single person can override the majority, if his position is "K'Halacha", meaning it is more logical.
See Sefer Mishpetei HaTorah, Vol. 1 Siman 89 where he rules this way based, among other proofs, on the Shulchan Aruch Choshen Mishpat Siman 155:39
1,046) Someone in their year of availus, a few months in, for a parent, can they attend a purim seudah? And can they host a Purim seudah?
A: An avel may attend a Purim seudah as he is obligated in that seudah. But once he has partaken of a seudah, he may not join another seudah afterward, as that is not obligatory, and thus not appropriate during Aveilus. See Divrei Sofrim Perek 41:90
if possible not to host, that would probably be best.
1,047) Q: I know that it is better to use wine at the Seder than grape juice. They have on the market very light wines with very low alcohol content, which are much easier to drink. Does this suffice to be deemed wine?
A: Most contemporary Poskim agree that the wine used for the seder should ideally contain 4% alcohol for it to be deemed wine. Some are lenient and allow 3.5% alcohol.
Unless a person is unable to drink wine (in which case grape juice suffices) he should ideally opt for a wine that has at least 4% alcohol, to perform the Mitzvah of Arba Kosos properly.
#Pesach
1,048) Q: What is the reason for dipping the egg at the Seder in Salt water
A: The egg we eat represents the Korban Chagigah that was brought in the Bais Hamikdash on Yom Tov. All Korbanos required salt, hence the minhag developed to dip it in salt water.
An additional reason for the egg, is as a sign of mourning for the Bais Hamikdash (Pesach and Tisha B'Av always fall out on the same night of the week), and also Avraham Avinu passed away on Erev Pesach ( See Pri Megadim Siman 476) and the salt water is akin to our tears of mourning.
Rama Siman 476:2 and Mishna berura bring these reasons for the egg, but do not mention the salt water, so that must have been a minhag that developed later.
Some suggest that the salt water reminds us of the tears that the Bnei Yisroel cried as they suffered under the Egyptian slavery.
Another reason I have seen is that it reminds us of the salty water of the Yam Suf that split for us.
#Pesach
1,049) Q: Does a tahara room ( where the Mikvah is) need a mezuza?
A: It is exempt from a mezuzah. See Shulchan Aruch Yoreh deah Siman 286:4
1.050) Q: I've heard the no tachanun in Nisan rule due to most of the month being non-tachanun days , but shouldn't this apply to Tishrei also?
Tishrei 1,2,9,10-23 (including isru chag), 30 is 17 days and more than half the month , but we say tachanun from Tishrei 3-8 ?
A: The explanation is that Nisan starts off with no tachannun, due to the nessim, then pesach, and by the time Pesach is over, we already had most of the month without Tachnun, so we omit Tachanun for the rest of the month as well.
Tishrei starts with Tachnaun, and only midway does Yom Tov hit, and eventually we end up with most of the month without Tachnun.
See Shulchan Aruch Harav Orach Chaim Siman 429:9
1,051) Q: Who has Kedimah for davening for the Amud, a shloshim or a parent's yohrtzeit?
A: The Shach (Yoreh Deah Siman 376:8) cites "Minhagim" that a Yahrzeit takes precedence. However, the Shach himself rules that the Shloshim takes precedence, and many Poskim follow this ruling.
There is also the option of splitting the davening into two parts, one of them davening until Ashrei U’val L’Tzion and the other one taking over from there until the end. Such a compromise is a good idea and serves the benefits of the Neshamos being davened for, as there is no greater zechus for them than Shalom!
This option is mentioned in the Biur Halacha’s lengthy paragraph about this in Siman 131
1,052) Q: If one sees the mediterranean , atlantic and pacific oceans in a period of less than 30 days, does one make the bracha on each one individually or does one bracha suffice?
A: A separate bracha should be recited on each sighting, even if it's within 30 days. (See Halichos Shlomo Vol. 1 perek 23:27)
Please also note the following info:
If one of the great oceans (Pacific, Atlantic, Indian and Arctic) which encompass almost the entire world, is seen, the Bracha recited is “Baruch Ata Hashem Elokeinu Melech HaOlam Oseh (or SheAsah, according to some opinions) HaYam HaGadol- Blessed are You Hashem our G-d, Master of the world, Creator of the Large ocean”. The reason Chazal instituted a special Bracha for these oceans was due to their Chashivus (prominence) (Mishna Berura 228:2 and Biur Halacha there)
The Mediterranean Sea, although technically part of the Atlantic Ocean, is considered its own body of water, and the Bracha upon seeing it would be like seeing other seas, “Oseh Ma’asei Vereishis” (See Shu”t Minchas Yitzchok Vol. 1 Siman 110 and Halichos Shlomo Perek 23:29 for their view on this. See also Shu”t Teshuvos V’Hanhagos Vol. 3 Siman 76)
1,053) Q: If someone has a yahrzeit for a parent on Chol Hamoed Pesach (or Sukkos for that matter) does one say Kel Moleh Rachamim, and if so, when?
A: We don't say it in Nisan, nor by Shacharis on Shabbos Mevorchim Nisan ( See Rama Siman 284:7) or on Parshas Hachodesh ( See Mishna berura Siman 685 S"K 18). So it best to say it either by Mincha on Shabbos before Nisan, or even at a weekday Krias hatorah before Nisan.
In Tishrei it can be sid the Shabbos before Yom Tov
1,054) Q: I am saying kaddish after alainu for someone whom no one is saying kaddish for.
I recently went to a kollel to daven and said it in unison with whoever else was saying kaddish. The Rosh Kollel was really close by in front of me and he was also saying kaddish. Later, someone who was standing nearby to me said that my kaddish didn't really count because I didn't say it loud enough for 10 men to hear. I was under the impression that if I say it in unison and people reapond it would be OK. Also, I am shy with reading out loud in Hebrew, as well as I don't feel comfortable shouting out kaddish as I personally feel it is disrespectful to the tefilla itself.
If I have any basis, please let me know sources because this reprove was done in front of my son and I feel a bit ashamed.
A: This is a machlokes haposkim. Some maintain that as long as the Chazan or another person is saying it loud, others saying it may say it low. Other Poskim maintain that all who are saying Kaddish need to say it loud enough for all to hear, and the more people who hear it, the better it is for the Neshama who Kaddish is being recited for.
It is best to be stringent with this, if possible, and have at least a minyan hear you, as some Poskim maintain that saying it low is akin to saying it by yourself at home. (See Shu”t Rav Po’alim Vol. 2 Siman 14 and Ben Ish Cha Parashas Vayechi 16. See also Kaf Hachaim Siman 55: 31-32, see also Shu” t Binyan Tzion Siman 122, Shu”t B’Tzeil Hachochma Vol. 5 Siman 135 and Shu”t Mishna Sachir Vol. 1 Siman 11 at length, quoting the Chasam Sofer and the Shu”t Radvaz Vol. 33 Siman 446 and 474)
That being said, the person who told this to you should have done so quietly, not in the presence of your son, as embarrassing someone is certainly worse than saying Kaddish quietly.
1,055) Q: I recited a bracha of Birkas Ha'ilanos over a fruit plant grown inside. I’m very concerned that it was not correct to do so. If it wasn’t can I say the bracha again over a correct sort of tree?
A: According to rav Chaim kanievsky Zatzal. the bracha may only recited on a tree growing in the field, not on a tree in a planter. Some Poskim allow it on a planter as well, but it is best to nt rely on this. (Quoted in sefer Mili M'Alyesa, citing Sefer Sharei Torah Vol. 3 Siman 46)
If you already recited the bracha on the planter, no new bracha should be recited on a tree anymore.
#Nisan
1,056) Q: Can one shave/take a haircut Thursday night this year (5785) since Lag B'omer is on Erev Shabbos?
A: Although most Ashkenazim usually wait until Friday morning (following the Rama's ruling Siman 493:1) , when Lag B'Omer falls out on Friday, if there is a pressing need to take a haircut or shave on Thursday night as opposed to Friday by day, the Mishna Berura (Siman 493 S"K 11) allows us to be lenient and follow the ruling of the Poskim who always allow it already on Lag B'Omer eve.
Sephardim, who usually wait until the morning of the 34th day of the Omer ( which this year, 5785 is Shabbos) may also shave and get a haircut on Thursday night this year, L'Kavod Shabbos ( See Kaf Hachaim Siman 493:23)
1,057) This past Shabbat we had family visiting from the US and they took us to a hotel for the weekend. Although we don’t swim on Shabbat, the relatives who we were with did go swimming and it was very difficult for my son to understand why they can and we can’t. I felt really bad that I didn’t know the specific Halachot involved to be able to explain to him why it’s Assur and not just some extra chumra that we hold by. If you can send an overview of the halachot involved, I’d love to learn them together with my son.
A: According to the letter of the law, according to the Shulchan Aruch Siman 339:2, if the pool is not in a Reshus Harabaim, and the pool is contained within its own walls ( i.e. has a rim unlike a free flowing stream or river) it is not prohibited. Some Sephardim follow this ruling, though Chacham Harav Ovadia Yosef Zatzal advised people not to rely on this and avoid swimming on Shabbos regardless of the type of pool. If the pool is heated in any way, it is strictly prohibited.
There are still other issues to contend with, even for Sephardim, such as soaking a garment in water, which would make the bathing suit problematic. ( See Shulchan Aruch Siman 302:9), squeezing out water from hair, towels and clothing which is forbidden. (See Mishna Berura Siman 320 S”K 55 and 326 S”K 25). Also there is an issue of walking into a Reshus Harabim with water on your body which wasn’t dried off properly. (See Shulchan Aruch Siman 326:7 and Kitzur Shulchan Aruch Siman 86:4). There is also the prohibition of bathing on Shabbos, even in cold water ( See Shulchan Aruch Suman 326:1 and Mishna Berura S”K 9 and 21). . And also because it’s not an activity that lends itself to honoring the Shabbos.
The normative ruling for Ashkenazim though is to prohibit all swimming on Shabbos and Yom Tov, based on the ruling of the Chayei Adam Klal 44:20. See also Shemiras Shabbos K’Hilchasa Perek 14:12 and Shu”t Igros Moshe Even HaEzer Vol. 2 Siman 13 and Orach Chaim Vol. 4 Siman 75)
Bottom line: G-d fearing Jews do not go swimming on Shabbos, under any circumstances.
1,058) Q: Is it permissible to collect/give Tzedakah during Chazoras hashatz and during Birchos kerias Shema?
A: It is proper to give Tzedakah BEFORE davening. (See Shulchan Aruch Siman 92:10)
It is best to not collect Tzedakah during Krias Shema and its Brachos, and any other time when it is forbidden for those davening to make interruptions, which would include Chazoras Hashatz (See Pri Megadim Siman 132). The Mishna Berura (Siman 92 S"K 36) writes that it is wrong to collect tzedakah during Krias Hatorah, as it distracts people from listening to the reading and answering to Barchu.
If people do collect during those times, you do not have to give them if it disturbs your concentration.
Rav Elyashiv and Rav Chaim Kanievsky Zichronam L'vracha both said one is not obligated to give tzedakah during those times, due to Osek B'Mitzvah Patur Min Hamitzvah. (See Derech Emuna Hilchos Matnas Aniyim Perek 10, Os 96 in Tziyun Halacha)
In Lakewood, the Tomchei Tzedakah organization which issues certificates to Meshulachim, ascertaining their legitimacy, has printed on that document that it is not in effect during Birchos Kerias Shema. Many shuls have a posted sign asking Meshulachim to not collect from Barchu until after Chazoras Hashatz. This is a good thing to post.
During Pesukei D'zimra it is OK to give Tzedakah. The Mishna Berura even cites a minhag to specifically give during Vayevarech Dovid.
During Kaddish as well, one should not talk Chas v'shalom, or even think in learning, and certainly not be doing anything else other than listening and responding, so tzedakah should not be collected then either, nor should one give during the recital of Kaddish (See Mishna Berura Siman 56 S"K 1. See also Mishna Berura Siman 25 S"K 56 that one should not fold their Talis or Tefilin during Kaddish, or do anythng other than listen and respond with kavana)
Also, Meshulachim who collect during davening should do so quietly, and not give lengthy pitches as to what they are collecting for, as having to listen to their pitch is distracting. (See Shu"t Teshuvos V'hanhagos Vol. 3 Siman 287)
Rav Moshe Feinstein Zatzal, and other Gedlim, used to leave a pile of coins or dollar bills near their seat for Meshulachim to take one on their own, without having to actively be busy looking for money, getting change or otherwise giving it to them directly during their davening.
If opting not to give them, there is no need to be rude to them Chas V'sholom, or to make a scene about it. You can politely not respond to them and continue davening. It may be a good idea to daven a little louder than usual, so they understand that you are not currently available to give them. Remember to thank Hakadosh Baruch Hu that you are not in their situation, and that you are in a position to give Tzedakah, as opposed to needing to collect it. These Meshulachim do not have an easy life situation, and deserve to be treated with respect at all times.
See also Halichos Shlomo; Tefila perek 7:4
1,059) Q: Every now and then we hear that certain gedolim gave "signs" and "hints" as to when Mashiach will arrive. Many of those signs came and went, and many of the dates that they gave turned out to be inaccurate. How do we approach these kinds of "predictions" and what are we to think of those who made these predictions that turned out to be false?
A: It's not our place to try and guess or figure out when Mashiach will arrive. Our job is to know and believe with every fiber of our being that he will arrive, and it can be today, or any day. See rambam Hilchos melochim Perek 12:2. See also Shu"t Shevet Haleivi Vol. 10 Siman 1 for a proper response and attitude toward these predictions, and how to explain the gedolim who did at times involve themselves in these hints.
See also Michtavim U'Ma'amorim from Rav Eliezer menachem Mann Shach zatzal, Vol. 1 Siman 19 and Kobetz ma'amarim from Rav Elchonon Wasserman Hy"D Vol. 1 page 229 where they address this at length)
1,060) Q: If I am invited for a Shabbos Seuda, I bring my tallis and bag with me from shul to the home of my host.
Although I live within a neighbourhood surrounded by a mehadrin eruv, I have been told that if I carry my tallis home with me, that I may transgress the issue of preparing from Shabbos to the weekday. And if I wear my tallis home, I still have the issue of leaving the bag over, which is inconvenient. Can you clarify please?
A: Although in most situations one may not do something on Shabbos as a preparation for after Shabbos, such as making a bed after a nap, which won't be used again until after Shabbos, in certain situations where there is no real exertion taking place and nothing extra is being done, it is allowed.
Taking a talis home requires no major exertion, and you are heading home anyway, so many Poskim, including Rav Shlomo Zalmen Auerbach Zatzal, permit it, provided you do not verbalize the intention to take it home so it be available for use next Shabbos, and you are goinghome anyway, and of course, there is an Eruv allowing you to carry it. (See Shmiras Shabbos K’hilchasa Perek 28:89)
1,061) Q: Does a woman have to cover her hair when saying Shema?
A: The minhag Ha'olam - by Ashkenaazi women - is not to require covering the head for brachos or shema for married women, and certainly not for single girls. Some married women do cover their heads for shema and brachos, due to a Midas Chasidus, but not m'ikar hadin.
For shemona esrei, when it is Omed Lifnei Hamelech, married women should have their heads covered. Single Ashkenazi girls do not cover their heads for shemona esrei either.
The question is why, if seemingly Shulchan Aruch Siman 91:3 does not differentiate between men and women, then all women, single and married, should have to cover their heads for any davar shebekedusha and to enter a Shul.
Many Poskim are stringent with this, but the minhag ha'olam is still to be lenient for single girls at all times, and for married woman for brachos and shema.See Shu"t Tzitz Eliezer Vol. 12 Siman 13 and Shu"t Yabia Omer Vol. 6 Siman 15 at length.
(Of course, a man may never utter any davar shebikedusha while seeing a married woman's bare head, as it is an Erva. Our discussion is for the woman herself, at such a time when her hair may otherwise be uncovered)
1,062) Q: The halacha to not use a Shul as a shortcut, does it apply to the Ezras Nashim as well?
A: When this question was asked to Rav Chaim Kanievsky Zatzal, his response was "Yesh Lizaher - It's proper to be careful with this". (Quoted in Sefer Mili M'Alyesa by Rav Avrohom Zev Biber, Shaila 100*. See Tzitz Eliezer Vol. 9 Siman 11 where he rules that one can be lenient, if necessary)
1,062) Q: Is a man allowed to trim his eyebrows and eyelashes?
A: Yes, a man may cut/trim or shave (even very closely, just not with a razor) any hair on his body, with the exception of the beard and Payos, and armpit hair and pubic hair which are forbidden to be cut too closely, or at all (with certain exceptions) . This is surely the case if doing so due to embarrassment or discomfort. (See Shulchan Aruch Yoreh Deah Siman 182:1. See also Shach and Taz to Siman 181 and 182. See also Shu"t Avnei Yashfei Vol. 4 Siman 91)
1,063) Q: If one remembers Rtzai in bentching but forgets yaleh viyavo lail Shabbas Rosh Chodesh,does he repeat bentching?
A: This is a machlokes Rishonim.
The Shulchan Aruch Siman 188:7 paskens not to repeat. See Mishna Berura S"K 28 for the explanation.
The Aruch Hashulchan Siman 188:18 also paskens not to say it over due to safek Brachos L'hakel. See below for the text of the Aruch hashulchan where he elaborates on this:
אם חל ראש חודש בשבת, ושכח להזכיר של ראש חודש אבל של שבת הזכיר, דעת המרדכי שאין מחזירין אם פתח ב"הטוב והמטיב". ואף על גב דהיום מוכרח לאכול פת, מכל מקום משום ראש חודש לא חייבוהו להחזיר, דהחיוב הוא משום שבת והרי הזכיר של שבת.
אבל הרשב"א פסק דחוזר, דכיון דיום זה חייב לאכול פת – ממילא דרמי חיובא גם על ראש חודש ביום הזה; כדאמרינן בתפילת נעילה ביום הכיפורים שחל בשבת, שחייב להזכיר של שבת אף דבשבת ליכא נעילה, מכל מקום כיון שיום זה נתחייב בתפילת נעילה – רמי חיובא דשבת גם כן. והכא נמי כן הוא.
וגם הטור הביא שני דעות, עיין שם דהוא נוטה לחיוב. אבל רבינו הבית יוסף בסעיף ז פסק כהמרדכי דאינו חוזר, והולך לשיטתו בסימן תרכ"ג לעניין נעילה כששכח של שבת. ויש שם גם כן מחלוקת אם חוזר אם לאו, והוא פסק שם דאינו חוזר, עיין שם. ולדינא ספק ברכות להקל