q& a page 22

q&a page 22

1,071) Q: What is the halacha if I forgot to say Mashiv Haruach u'morid Hageshem, and instead I by mistake say Morid Hatal (nusach sefard)? I once heard something about morid hatal being yotzi all year round be'di'eved as it technically is also asking for rain (dew). Is that the case?

A: Yes, that's correct. If you said Morid Hatal you don't repeat Shemona Esrei.

If you realize before finishing that bracha, you say Mashiv Haruach where you remember. See Shulchan Aruch Siman 114:5

1,072) Q: You mentioned about interlacing the fingers. I know that the Aino-Yehudim pray with their open hands clutched together. People are using this symbol while texting and want to show their appreciation, via what has become a univerasl "Thank You" emoji.

As far as I know this is a non-Jewish symbol. Am I correct ?

A: Yes, I am aware of that emoji. It bothers me too when people use it, as indeed it looks ike the position Aino Yehudim use when they pray.

We Yidden must be very careful before using words, phrases, emojis and other items created by Aino Yehudim, as many of them are rooted in the culture of the Aino Yehudim, which is not something we should be associating with. Many of the emojis, symbols and other content available on the internet does not meet strict Tzniyus guidelines, and certainly many of the symbols and emojis are not refined enough to be used by the Am Hanivchar. Deracheha Darchei Noam - the Torah's way is pleasant and refined, not rough and trashy.

Also, even emojis and symbols that may be - or seem- innocent enough, must be used according to the will of Hashem. For instance, emojis that depict winking, kissing, hugs or similar gestures may not be used between members of the opposite gender, as doing so borders on serious prohibitions of Arayos/Abizraihu D'Arayos, which according to many Rishoinim may even be in the class of Yaharog V'Al Ya'avor.

We cannot just do whatever we want, because the society and culture around us does it. We must follow the Torah at all times, in all situations, even if it is sometimes difficult and even if it's against what "everyone is doing". We are Hashem's holy nation. we are not "everyone".

I urge everyone to examine and rethink their online and texting "habits" to determine if they are on par with what they should be. Hashem sees every private text and Hashem knows the true thoughts and meaning behind every inuendo- laced text and emoji. Let's not disappoint Hashem, and let's not disappoint ourselves by falling into the Yetzer Hara's traps.

Chazak V'Ematz!

1,073) Q: I am now in sh’loshim for my dear mother A"H. Am I allowed to make a shehechiyanu on a new fruit?

A: There is no prohibition for an Avel to recite the bracha of Shehechiyanu. Even during shiva it would be allowed, certainly during shloshim it's allowed. Only it is best if it isn't done publicly, but in your home, just you, and your family, that is fine. (See Mogen Avrohom Siman 551 os 42 and Mishna Berura Siman 551 S"K 98)

1.074) Q: One lives in a large city, like Los Angeles, and holds of the eruv. He orders plasticware, for a big seuda on Shabbos

Amazon promises delivery on Thursday or Friay, but it does not show up. The box of plasticware arrives on their doorstep on Shabbos morning

The driver presumably came from beyond the techum Shabbos, but is likely delivering parcels for many Aino-Yehudim, as well. Can the family take in the delivery and use the plasticware on Shabbos?

A: While there is a lenient opinion regarding a non muktzah item that arrived on Shabbos via the regular mail system (see Shmiras Shabbos K'Hilchaso Perek 31:24) this leniency does not apply to a delivery that came specifically to your address, such as UPS , FedEx or Amazon. So it should not be used on Shabbos.

1,074) Q: Why does the choson take out one of his arms from the sleeve before the chuppah?

A:The Talmud (Moed Katan 22b) teaches that when a parent R”L passes away one should “bare his shoulder”. (Mourners don’t follow this custom nowadays – See Rama Yoreh Deah Siman 340:17)

Wearing the coat in this manner, with the left shoulder exposed, is a sign of mourning, Zecher L’Churban, reminiscent of that old custom, and is practiced by some people.(See Minhagei MaHari Weill page 148)

1,075) Q: are women prohibited to sew on moitzai Shabbos?

A: Such a minhag exists (See Mogen Avrohom Siman 299), but not many people adhere to it (See Shu"t Rivevos Ephraim Vol. 2 Siman 107)

1,076) Q: Where is the minhag brought down to wish availim HaMakom Yenachaim before Mizmor Shir on Friday night?

A: See Be’er HaGolah Yoreh Deah Siman 393, Mishna Berura Siman 287 S”K 3, Aruch Hashulchan Yoreh Deah Siman 400:5 and Shu”t Teshuvos V’Hanhagos Vol. 4, page 339

1,077) Q: On Erev Lag B'Omer, does one say Tachanun at Tefilas Mincha?

A: No. See Mishna Berura Siman 131 S"K 33 and Siman 493 S"K 9

1,078) Q: Why is it that only the yeshivos say"Behab"? Is this halacha,minhag,or a davar tov?

A: It's a minhag that was originally accepted by Ashkenazim, and not by Separdim . Even among Ashkenazim nowadays, that people are weaker, and unable to fast as easily, the minhag is not kept by many, and there are many Poskim who say that if by fasting it will hinder your Avodas hashem, it should not be done. Being that the fast is not much observed, over time, the selichos became less observed as well. While it's a great idea to daven and do teshuva, as per the point of this minhag, it is still only a minhag and not established halacha, and as such those who don't observe it have on whom to rely. ( See Kaf Hachaim Siman 492:8, Aruch Hashulchan Siman 492:2 and Nitei Gavriel; Pesach, Perek 42 footnote 3 )

1,079) Q: Is one allowed to be a ba'al tefilah if he is in a major machlokes with one of the members of the tzibur?

A: The Rav of the shul has to determine the eligibility of the Shliach tzibur in this case, as it depends on a few variables. See Mishna Berura Siman 53 S"K 17

(He should do whatever he can to make peace, as machlokes is a fire that consumes everyone involved, regardless who is right)

1,080) Q: When davening, should the windows in the room be open? Is frosting/tinting an issue? Should the shades be up? The whole davening or just specific parts? All of the windows or just one? Front windows or are side windows enough? Is there a difference in shul and at home? What is the reason for this halacha? Where is the mekor? How makpid should someone be about it? What if it’s in a public place (e.g. a shul) and others want the shades closed?

A: The Shulchan Aruch Siman 90:4 rules that we are required to have windows facing yerushalayim when davening, and we should not daven in a place that has no windows/openings. This applies in a shul as well as when davening B'yehids at home or somewhere else, lchatchila. The Gemara Brachos 34b derives this halacha from pesukim.

Even though we are supposed to daven shemona esrei with eyes closed, or in the siddurm and not look around, or out the window, still if in middle of shemona esrei one feels himself lacking kavana, he should look up at the heaveans and thereby regain kavanah, so yes, the windows should be able to see the sky, and not be covered. (See Mishna Berura S"K 8). This applies to at least one window in the shul/home. The others can be covered.

There are also kabalistic reasons for this. Also kabalistically, a shul should have 12 windows, signifying the 12 paths to Shomayim, for the 12 shevatim.

While there is a minority opinion in the Poskim that the windows need to be open, most Poskim agree they can be closed, so long as we can see through the panes.