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) 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.