HALACHA FOR TODAY

195 ) Q: You wrote: “It is prohibited to give bread to a Jew who does not wash his/her hands before eating bread, even if the bread belongs to him/her, as doing so  will cause him/her to do a sin, and thus you will transgress the biblical prohibition of  “Lifnei Iver Lo Siten Michshol”.(Shulchan Aruch Siman 163:2 and Mishna Berura Siman S”K 12)”

 

Is this really a prohibition? What if you give bread to someone who isn’t observant and the situation doesn’t allow for you to give it only on condition that they wash?

A: Yes, it is a real prohibition. That being said, there are certain circumstances under which the Poskim will indeed allow you to give the bread. One such exception is if you are in the midst of being mekarev a Jew to yiddishkeit and by giving him/her the bread now without washing it will lead to him/her becoming observant down the line.  Even in these situations, it is better to not give the bread to them directly, but rather have them take it themselves.

 

It is always best to try and ask them to “humor you” and wash their hands.

 

For each specific situations, a Rav should be consulted.

#lifneiiver

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196) [ed. note: this question is from a woman reader] Q: I work for a woman who is not frum. She sometimes asks me to buy her lunch. Must I say no? There are no kosher places to eat close to where I work. A second related question: She sometimes asks me to go to lunch with her. When we do this, we take the car and drive for about 20 minutes to eat in a kosher establishment. I prefer to work through lunch and leave work early. Must I agree to go to lunch with her since on those occasions she eats a kosher meal?

A: Being that if you would refuse to buy your boss lunch it would jeopardize your job security (I assume), and she would get the lunch regardless through a different means, you probably may buy her the lunch. However, if you are using your own  money (or possibly even her money)  to purchase Basar B’Chalav that may pose a problem and  a Rav should be consulted about the proper course of action. There is no need for you to accompany her just for the purpose of having  her eat Kosher. However, if you feel that by doing so, it will contribute to her eventually becoming Torah observant, it would be good to keep going with her as the reward for facilitating someone’s becoming frum is boundless!

#kosherfood #teshuva

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197) Q: You wrote: “…part of a fingernail that is loose and hanging is a Chatitzah and must be removed before washing Netilas Yadayim”. What do you do if it’s Shabbos, Chol HaMoed or Yom Tov? Are you allowed to remove the part of the fingernail that is loose?

A: Removing a loose fingernail on Shabbos is an Issur D’Rabanan, and may not be done. The only time it may be removed with your teeth or hands, but never with a scissor, is if it causes Tza’ar, pain or discomfort. Thus, in a case where it does not cause discomfort, it may not be removed on shabbos, yet is a chatzitza for washing! This poses a problematic situation. The same problem would  arise if a woman’s nail polish starts cracking and peeling on Shabbos. A Rav should be consulted for Halacha L’Ma’aseh.

#netilasyadayim #hilchosshabbos #chatzitza

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198) Q:Do you wash your hands for Netilas Yadayim once each hand , or twice each hand? So when you say you open and close the faucet and then open and close the faucet [in cases where no cup is available to wash with] – is that the procedure for one hand (twice one hand) or for both (once each hand)? Also, I’ve been wondering about a halacha you posted,  where you say you must wash for bread crumbs – I have two questions: 1) Isn’t it true that if the food was made specifically for a non-bread type item, i.e. only for bread crumbs, you don’t wash for it; and 2) if you eat schnitzel, etc, made with bread crumbs on top, do we have to wash for it?

A: 1) We will iy”H discuss the amounts of time to wash each hand etc. in the near future. (But yes, when using the faucet it should be opened twice for each hand)

2) The Halacha you are referring to  is: “If the bread is being eaten as a secondary food (tafel) to a more important food (Ikar), and thus doesn’t need a Bracha of Hamotzi (e.g. croutons in soup, or bread crumbs on chicken) it also doesn’t require washing of the hands. (Shulchan Aruch HaRav Siman 212:6). However, if the amount of bread being eaten as a tafel is more than a Kzayis, some Poskim require washing the hands without a Bracha (See Sha’ar HaTzion 158:11 and Mishna Berura ibid. 10)”
Yes, you are correct that if the item was specifically manufactured for use as a salad crouton or a coating, then its bracha is Mezonos and not Hamotzi, and then will not need washing, even without a Bracha and even when a Kzayis is eaten. However, if the bread crumbs or croutons are of the homemade variety (from leftover challah or bread etc.) then  when eating more than a Kzayis worth of it, it is best to wash without a Bracha before partaking of it.

The same would apply for shnitzel. If using store bought bread crumbs, which were made for that purpose, no washing is ever needed. Even if using homemade variety, usually the amount eaten is less than a Kzayis so no washing would be necessary then either.

#brachos #shnitzel #hamotzi #ikarandtafel

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199) Q:In some bathrooms they have a faucet that you push down and water comes out for a short time at which point you have too press again. Would you be able to allow the water to flow over one hand [for Netilas Yadayim when no cup is available] then the other while it’s still flowing, then press again?
A: No, even in those faucets, only the initial flow which directly came about from your action can be relied upon for “Koach Gavra”. Thus it would be best to push it again for each hand.

#netilasyadayim
 

200) What has to be checked for shatnez? just things with linings or even 100% wool sweaters? what if the label says there’s no linen?

 

A: Certain things that say 100% wool may still contain shatnez, so a reliable shatnez tester needs to be consulted as to which clothes needs to be checked and labels cannot be trusted.

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201) If I'm sick on shabbos and I can’t take medicine can I at least daven for a refuah even though I’m really not supposed to have bakashos on shabbos?

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A: If you are sick enough that you need to lay down, certain medicines may indeed be taken (Consult a Rav regarding which ones etc.). We do say the Mi Shebarach for Cholim on Shabbos, we just add in a verse “Shabbos Hi M’Lizok..” You can do the same thing and ask Hashem to make you feel better.

#refuah #mishebairach #cholehonshabbos

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202) Q: In reference to the question about baal tashchis vs. achilas gasa- I always have a similar question, how can one throw out food that became unusable due to kabalistic reasons (a peeled onion, food under a bed that someone slept on, a drink left uncovered over night) does the kabbalistic reason overrule baal tashchis which is a clear aveirah?

A: Peeled onions, drink left uncovered etc. is not just for Kabalistic reasons. These things are brought in the Gemara, and brought as Halacha in the Aruch Hashulchan, Mogen Avraham and other Poskim. The reason for their being prohibited is that they are a danger to the one who may eat it. As such is isn’t an Aveirah to throw out something which is harmful to you.

Also, the Talmud (Shabbos 129a)  says “Bal Tashchis D’Gufa Adif- the wasting of one’s body is more important than wasting food”

#baltashchis

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203) Q: Is one permitted to take piano lessons during s’firah, where they won’t be learning songs, but just theory?  Can they press down keys, but not play songs?

A: The Poskim debate whether one may learn how to play a musical instrument during Sefirah. Rav Moshe Feinstein Zatzal (Igros Moshe Orach Chaim  Vol. 3 Siman 87) seems to maintain that if one is doing this for Parnasa reasons it would be OK, but if one is doing this for pleasure and thus get Simcha out of it, it is prohibited.

Many contemporary Poskim (She’arim Metzuyanim B’Halacha on Kitzur Shulchan Aruch 122:2. Rav Shmuel Felder  shlita in Kuntres Shiurei Halacha quoting Rav Elyashiv Zatzal, and others) are lenient in this matter especially if you will lose out by not taking those lessons now. If just learning theory and making sounds, but not actually playing songs, it would probably be permitted according to everyone, as that is not music.

A Rav should be consulted for Halacha L’Maaseh.

#sefirah #sefirashaomer #musiclessonsinsefirah

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204) Q: [You wrote in an earlier Q&A, #167, that] “… regarding your brother, if you gave him the money as a loan, and now want to allow him to not repay it, you can think in your mind that  when you tell him that he doesn't need to repay it, that should be an act of Ma’aser” I have to look it up… But I am pretty sure a loan can’t be turned into Maaser, even if you have the proper intention at the time of the mechilas chov[forgiving of the debt]…

A: The Poskim do indeed allow one to subtract  the amount of  a forgiven debt from Ma’aser as long as you had the right Al Pi Din to collect on that debt. See Shu”t Meishiv Davar Siman 49.  See also Shu”t Teshuvos V’Hanhagos Vol. 2 Siman471. This was also the opinion of Rav Shlomo Zalmen Auerbach zatzal and many other Poskim (as quoted in Sefer Hilchos Ma’aser Kesafim Perek 9:8)

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205) Q: You wrote in a previous Q&A as follows: "regarding the utensils, if they haven't been toveled, you may not eat off of them. You must either use paper dishes, or lift the food (if it's kosher of course) off the plate and eat it from your hands."

 

I was under the impression that with Tevilas Kelim, while the chiyuv remains in place obviously, this wouldn’t affect the food eaten off of them. I was under the impression that this was often the case with restaurants, etc. Is this not true?

A: Rav Moshe Feinstein Zatzal (Igros Moshe Yoreh Deah Vol. s Siman 22) maintained that food that does not  need a utensil, and the utensil is only being used  to be civilized (such as a solid food) may be eaten off a non toveled plate in cases of necessity. However, foods that require the utensil (such as drinks, soup, pasta etc.)  may not be eaten off these utensils ever.

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Rav Moshe also maintains that there is no difference between a private home or a public restaurant, hotel etc. when it comes to these Halachos.

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There are Poskim (See Darchei Teshuva Yoreh Deah Siman 120:70) who differentiate and are more lenient in a restaurant etc., however most contemporary Poskim do not rely on that leniency. For Halacha L’maaseh please consult your Rav.

#tevilaskeilim

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206) Q: you wrote regarding the proper procedure for Netilas Yadayim that you first wash twice on the right hand, then fill up the water  again and then wash the left hand. I only see people washing by first filling up the cup and then using that water for your hands (and not refilling in the middle). is that okay?

A: Yes, as long as there is enough water left in the cup  for an acceptable washing (two times on the hand) , there is no need to refill the cup again for the left hand.

#netilasyadayim

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207) Q: In the shul I daven at, a number of years ago they started saying Tehillim after mincha because the situation in Eretz Yisroel was very grave. They have continued this practice and are still doing it, even though I don’t think the situation there is any worse than it always is. My point is that if it was good to say extra Tehillim every day, Chazal would have instituted it. I feel that by saying Tehillim in a non-emergency situation we are saying that we are so frum and have such great kavanot that we can’t get them all in during the regular mincha, we need to say more. The truth is that almost everybody hardly says it at all, or mumbles through it. I asked the rabbi if we should discontinue the practice but he didn’t agree. I’m not even sure we’re allowed to stop any more, maybe it’s like a neder or something! What do you think? Are we allowed to stop? Is it OK to add on to mincha? I think the whole thing is very wrong and should be discontinued immediately.

A: There is nothing halachically wrong with saying Tehilim after davening. In fact, many Tzadikim and even many simple people in years past used to say a chapter or two of Tehilim after each Tefilah. Many Kehilos still have this Minhag today where they say a chapter or two each day B’Tzibbur.

If you find that you cannot do this, you aren't obligated to join them is the recital, but there is definitely nothing wrong, as Klal Yisroel needs all the Tefilos they can get.

#tehillim

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208) Q:Do you have to tovel glass?

A: Yes, Glass  utensils that are used for food must be Toveled with a Bracha

#tevilaskeilim #tovelglass

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209) Q: How do you dispose of Stale Matza?

A: Stale Matza, or any Matza[or bread] that can no longer be eaten, may be discarded. The best thing to do with any leftover bread (including Matza) is to feed them to the birds or ducks and the like, so as not to waste Hashem’s bread. However, if it is no longer edible, it may Halachically be discarded.

#baltashchis #stalematzah

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210) Q: In response to your  reader’s question/answer (#171)- what if your minhag is davka not to say tachanun on a certain date and you happen to be davening with a kehilla that doesn’t have this minhag. Surely you’re permitted to skip tachanun, right?

A: As long as nobody notices you are doing different, it’s OK not to say it. When they put their heads down, you should do it too, even if you arent saying the words.

#tachanun

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211) Q: Can someone make his bed on Shabbos (even after a nap in the afternoon) for neatness reasons?

A: If it bothers them to have a “messy” room then its OK, as this is Oneg Shabbos. If he/she is preparing it for  the next use, which will be after shabbos, then it's forbidden.

#shabbos #hachana

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212) Q:Does Hamotzi end after the bracha is said or after the k'zayis of bread is eaten? If the process is not complete until the bread is eaten – then why are we allowed to stop after the bracha to sprinkle salt or honey on the bread. Wouldn’t we need to pre-sprinkle the bread even before netilas yedayim to avoid interrupting the process?

A: As far as the hefsek after washing is concerned, Hamotzi is over as soon as the Bracha is recited.

 

That being said, it is important to eat the bread immediately after saying the bracha of Hamotzi. BUT, it isn’t a Hefsek to dip in the salt or honey as that is a part of eating the bread.

 

Incidentally, you write “sprinkle the salt”. The proper way for the salt to be applied to the bread is to “dip” the bread into the salt [three times, according to some], and not to “sprinkle” it. This dipping, indeed should only be done after the bracha is recited and the piece is cut, before it is eaten.

#hamotzi

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213) Q: Is one (adults) permitted to play board games on Shabbos-where it doesn’t involve any m’lacha. If yes, is it better not to?

A: Any games that make noise (rattles, bells,  etc.) may not be used on Shabbos, and may even be Muktzah.
Any games that usually entail writing (scrabble, boggle, magna doodle etc.) may not be used, even if no writing is done.
Similarly, any games that involve clay, playdough etc. may not be used on Shabbos.
Any games that require assembling, via screws, bolts or nails, maynot be used on Shabbos.
Many Poskim forbid making puzzles on Shabbos, while others are lenient in certain instances.
These are the basic guidelines, though each individual game must be determined to be acceptable before playing on Shabbos.

#shabbos #gamesonshabbos

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214)  Q: Is there any Halacha regarding women shaving their legs or plucking the eyebrows during  Sefirah?
A: Plucking the eyebrows, according to Rav Shlomo Zalmen Auerbach  and Rav Shmuel Wosner Zichronam L'vracha it  is never a problem, as it isn’t considered “cutting the hair” so it’s permitted for all women all the time. Shaving the legs, for married women is not a problem during Sefirah according to all opinions. For single girls, there are opinions that forbid it, but the majority of contemporary Poskim allow it.

#sefirah

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215) Q:Regarding  washing clothes on chol hamoed, can you wash adult and older children things that are absolutely needed for chol hamoed and 2nd days, i.e. Underwear, shirts, etc. ?

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A: Adult clothing and even children over 8 years old clothing is not permissible to wash on Chol HaMoed, and it is very hard to find a real heter to do this. It is better to buy a new pack of underwear etc. than to wash them. if this isn’t possible, a Rav should be consulted.

#cholhamoed #laundryoncholhamoed

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216) Q:Regarding a Davar Charif, what is the status of a lemon? when you go to a hotel lounge, for example, and order a diet soda, they usually stick a half lemon in the cup to know which one is diet. hence, they most probably are using a treif knife to cut it - does that invalidate the drink? is it a problem? should you ask for diet soda without a lemon wedge?

A: Lemons are indeed treated in halacha as a Davar Charif. (There can be exceptions for mild lemons. See Shach  Os 20 to Yoreh Deah 96:4).  You should indeed avoid the lemons  in hotel lounges, where non kosher food is served.

#kashrus

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217) Q: Is there an inyan in the Torah whether halachically or hashkafically to celebrate ones Birthday (Hebrew of course) and also to give out brochos. I see a lot off people doing this and I was wondering if there was a source for this in the Torah. In general what is an appropriate approach to a Birthday

A: The Sefarim do say that on a person’s birthday his Mazal is very strong and it is an opportune time to pray  and say Tehilim and work on improving oneself. Many people have the custom to give Tzedaka on their birthday.
The Midrash (Sechel Tov, Bereishis 40:20)   does make mention of a person’s birthday being a special day of Simcha. See also Talmud Yerushalmi Rosh Hashana Perek 3:8 where it refers to a Yom Genusiya being a special day. According to Rashi (Bereishis 40:20)Yom Genusia is a Greek term for  birthday)

Birthday parties, if done in an appropriate  and kosher fashion as a way to express Shevach and Hoda’ah to Hashem for granting you another year of life, are a good way to celebrate with family and friends and to receive and give Brachos to one another. However, if it will simply be a “party” devoid of spirituality, and perhaps lead to Leitzanus or Chas V’Shalom sinful behavior, it should be avoided.
Obviously, the “birthday” that should be celebrated is the hebrew date, and not the secular date on which you were born.
The Ben Ish Chai (Parshas R’ei , Year 2, Siman 17) writes that celebrating ones birthday is an acceptable minhag and is a “Siman Yafeh” and is done in his home each year.

See also the Pri Megadim (MishPetzos Zahav Siman 444:9) where he mentions a minhag to make a 70th birthday feast. See also Resisei laila from Rav Tzadok hakohen of Lublin, Divrei Chalom 20 and Shu"t Ksav Sofer  Yoreh Deah Vol. 2 Siman 148 where he writes that he celebrated  his birthday with a siyum Masechta, as was the custom of his holy father the Chasam Sofer Zatzal, who also distributed coins to his students on this day.

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After posting this Q& A, I received feedback from many readers. Below are  some additional  points, courtesy of some readers:

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1)  In many Chasidic circles Birthdays were indeed celebrated ex: Breslev, Chabad, Ruzhin. Some also bring a pasuk to promote this minhag and also the minhag of giving Brachos. The Pasuk in the second chapter of תהילים, where it says " בני אתה אני היום ילדתיך שאל ממנו ואתנה " loosely translated as "My son, today I gave birth to you, ask from me and I will give you". Thus meaning that on the birthday you can ask and daven for anything and of course give Brachos to others.

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2) The Sefer Nitei Gavriel brings a lot of sources and other interesting tidbits about birthdays. Click Here to see some of it.

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3) Regarding birthdays, Rav Zev Cohen, from Chicago,  tells a story of being at a vort when he was a bachur that was also attended by Rav Yaakov Kamenetsky zt’l.

 

Rav Yaakov was asked to speak, and he said ‘heint iz ah simcha bei mir oichet – heint iz mein goyishe g’birtstug’ - ! (Today is sort of a simcha for me, as today is my secular birthday)

 

As our halachic calendar is based on a combination of the solar and lunar cycles, it can be feasible that the ‘secular’ birthday also has significance – though interestingly Rav Yaakov referred to the day as his ‘goyishe’ birthday – yet if there really is Jewish significance, he could have referred to the day as his birthday based on tekufos hachama (or something similar).

 

Not sure what to make of it – perhaps you can offer some insight.

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[My response to this reader: 

Fact is, we do find in Chazal that we recognize the solar calendar, by Ketores, Karbanos, the Satan not having power on Yom Kippur  and other such references to a year of 365 days as opposed to only 354 days, so the solar calendar is not "goyish" per se.  I guess it's only when it comes to how we calculate months, as they relate to Yomim Tovim, Yahrtzeits, and birthdays that matter (Bar Mitzvah, Besulim, Mazel etc.) where we  specifically go by the lunar year and NOT the solar year.

 

It definitely needs more in depth study to sort it all out.

#birthday #birthdayinyiddishkeit
 

218) Q: Would you be allowed to bring an ipod that has shiurim (Torah lectures) on it into a bathroom? while it’s playing I'm assuming not but what if you pause it or it’s in a pocketbook?

A: Yes, since there is no actual Torah texts in it, it has no Kedusha and it may be brought in to the bathroom. Similarly, tapes, CD’s, tape recorders etc. may be brought in.

 

Of course, it must be turned off off or paused, as it may not be broadcasting Torah while in the restroom, nor may you listen to Torah in the restroom, even if the source of the broadcast is outside the restroom.

#torahipod

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219) Q: Why do we only keep 33 [days of mourning] of the 49 days of the Omer? why is one half different than the other?
 

A: The whole concept of Aveilus in Sefirah is an old minhag (which is now codified Halacha) The Minhag began as a partial mourning, and remained so.

According to some, the Talmidim of Rebbi Akiva stopped dying on Lag B’Omer, hence the mourning stopped and only 33 days of mourning was accepted. Hence, even those who hold the second half, retained the 33 day minhag as well

#sefirah #RebbiAkiva #LagBomer

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220) Q: Would writing the day of the omer be the same problem [of being considered that you counted already] in cases where saying it is?
A: While there is such an opinion that deems writing the sefirah as a valid counting (See Shu"t Rav Akiva Eiger volume 1 Siman 29-32) most Poskim rule that writing it does not constitute a “counting”. As such, if one texted or emailed the omer count of that day, before actually counting it, he can still go ahead and count that evening's sefirah with a bracha.

#sefirah #countingtheomer
 

221) Q: Is it permitted to fall asleep while listening to music?

A: Based on the Talmud Yerushalmi and other sources, many Rishonim and Poskim indeed maintain that it is best not to fall asleep and wake up while listening to music. (See Rashi and Tosefos to Gittin 7a)

 

Talmud Yerushalmi Megilah 5:3 alludes to the fact that going to bed and rising to music is not an appropriate practice. This is especially true after the churban when although we are lenient to listen to music, to do so in a way that is steady, such as rising and going to bed with it, it is more stringent. See Halichos Shlomo Vol. 1 Perek 13:18 and footnote 28

#musicinhalacha #fallingasleeptomusic #churban
 

222) Q: You wrote: ”If one is invited to a wedding at a time when they are observing Sefira, while the one making the wedding observes the “other half” of Sefira and is thus permitted to make a wedding, he/she may attend the wedding, listen to the music and even participate in the dancing. (See Igros Moshe Orach Chaim Vol. 2 Siman 95 and Vol. 1 Siman 159)”

 

I have heard that even though it is permitted to attend the wedding, dancing is only permitted when the Chosson and Kallah are in the simcha hall and not during the time photographs are being taken.  In that case, is it also correct that one should not listen to the live music during the time when the Chosson and Kallah are not in the simcha hall?

A: Yes, it does indeed make sense to only allow dancing when it will be Mesameach the Choson/Kallah, which is when they are in the room. (See Shulchan Halevi from Rav Yisroel Belsky Zatzal Siman13:7, where he rules as such).  However, there is no need for you to leave the room while the music is playing, even if they aren't in the room, as you are permitted to be at that wedding, no matter what is taking place at that time in the room.

#sefirah #chasuna

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223) Q:I have a question about not making a bracha l’vatala. What happens if I start a bracha and cannot finish it for some reason?  What if I have said “Baruch”… or “Baruch Atah…” or Baruch Atah HaShem…” or if I have gone further with up to three more words… what should I do? And what if i have just made a bracha on a piece of fruit, the only fruit around, and as I am about to bite into it, I see bugs on it that I hadn’t noticed before?

A: If you just said “Baruch” or “Baruch Ata”: Just stop.

 

If you said Baruch Atah HaShem” finish with the words “Lamdeini Chukecha” (as that is a Posuk in Tehillim 119:12 ,”Baruch Ata Hashem Lamdeini Chukecha”

 

If you started to say “Elokei”(and didn’t finish the entire word” Elokeinu”)  finish with “Elokei Yisroel Avinu M’Olam V’Ad Olam”, also a Posuk (Divrei HaYomim 29:10). (See Tzlach Brachos 39a and Chayei Adam Klal 5:1 and Kitzur Shulchan Aruch Siman 6:4).

 

If you said the word “Elokeinu” finish with “Ata Anisam, Keil Nosei Hayisah lahem V’Nokem Al Alilosam”, a Posuk in Tehilim 99:8 (Sefer V’Zos Habracha)

 

If you said beyond the word “Elokeinu”, say “Baruch Sheim Kevod Malchuso L’Olam Va’aed”. This is also said any time the name of Hashem is said in vain.

 

Regarding the bugs, if you can’t take a little bite of a part of the fruit that has no bugs, do not eat it, and say “Baruch Sheim…”

#brachos #brachalevatalah

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224) Q: Regarding listening to music during Sefira, is it true that an individual may listen to music when alone?
A: I have never heard that, and I don’t see why it would be any different. Perhaps the logic would be that alone, one wouldn’t dance? But, I have never heard or seen any such heter just based on the person being alone.

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Perhaps what you heard is that if someone is feeling down or sad, and he/she is listening to calm music to lift his/her mood or help alleviate their anxiety, there are leniencies for that person to discreetly listen to music. (See sefer Hilchos Chag B'Chag where he quotes such a ruling from Rav Chaim Kanievsky Zatzal)

#sefirah #musicinsefirah

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225) Q: Can you tell me what is the generally accepted practice regarding ovens.  What if a person only has one oven?
A: Having only one oven for both milk and meat presents a whole slew of complex halachic problems. I will try to give you a brief summary of some guidelines, but a Rav MUST be consulted for your particular situation. These guidelines are for ovens only, and not for microwave ovens, which may have additional problems.1) meat and dairy foods  may never be in the same oven at the same time when  touching each other. Also, they may never be in the same oven, even separately, if gravy or any other substance of one can reach or drip on to the other.
2) Even if the above problems are avoided, there still remains the problem of the Ray-ach, or aroma of the foods mixing with one another.
3) Even when the above problems are avoided and the oven is not used at the same time for milk and meat, there still exists certain problems when using the oven for one, immediately after using it for the other. The steam of a liquid containing food has the halachic status of that food. Therefore there may be a problem of the steam of the food that was just cooked in the oven now entering the other food that is now cooking. Obviously, this particular concern doesn’t apply to pots/pans that are covered. Some Poskim are lenient about this, as our ovens are vented, and all steam leaves the oven. However, Rav Moshe Feinstein Zatzal and other Poskim aren't so convinced that the vent does a proper job of removing all steam, and thus may render a milk dish into Basar B’Chalav. Another leniency that Rav Moshe Zatzal and others consider is that the steam which may or may not enter the new food, is Batul B’Shishim, as the food in the oven contains more than sixty times the volume of the steam, and also the steam is only a rabbinic prohibition. Thus in certain instances  Poskim will be lenient with this.
4) When using an oven for the second food item, the oven must be clean and  no residue of the first item may be left in the oven lest it heat up and present a real problem. Again, the above is only a short synopsis of a very complicated halachic situation. It is ideal to have two separate ovens. If not possible, a Rav MUST be consulted about the proper usage of one oven for both food types.

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226) Q: Regarding what you wrote that when Rosh Chodesh Iyar is on Shabbos, it is permitted to shave and take a haircut on Friday, even during Sefirah, what’s with Rav Yehuda Hachasid’s takana [of not cutting hair on Rosh Chodesh], will one be permitted to take a haircut on this Friday which is the first day Rosh Chodesh notwithstanding?

A: There is a debate amongst the Poskim about this. Rav Moshe Feinstein Zatzal, Rav Yaakov Kamenetzky Zatzal (Emes L’Yaakov Siman 260:1) and many contemporary Poskim are of the opinion that even those who usually keep Rav Yehuda HaChasid’s Takana and don’t shave on Rosh Chodesh, may do so this Friday in honor of Shabbos (This applies only to people who have already begun Sefirah, and not to those who are only starting to keep from Rosh Chodesh)The Chida and the Kaf HaChaim (Siman 493:47) held that in this case you would shave Thursday after Chatzos, L’Kavod Shabbos.

The Steipler and some others maintained that  one who follows Rav Yehuda HaChasid must stick to Rav Yehuda HaChasid, and may not shave at this time.( See Sefer Bain Pesach L’Shavuos page 246)

If you are indeed one who follows Rav Yehuda HaChasid, please consult a Rav for Halacha L’Ma’aseh.

#sefirah #ravyehudahachasid 

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227) Q: Is it permissible to take vitamins on Shabbos? E.g. calcium for bone health?  What about taking a baby aspirin on Shabbos – prophylactically – to prevent head aches, strokes, and for heart strength, etc.

A: If the vitamins are being taken as a supplement for food, they are permitted. If it is being taken to fortify  the body or to combat certain medical symptoms. however, Rav Moshe Feinstein Zatzal (Orach Chaim Vol. 3 Siman 54) and other Poskim are stringent, while the Tzitz Eliezer (Vol. 14 Siman 50) and others are lenient. A Rav should be consulted for Psak Halacha. Preventative medicine may also be permitted in certain instances. A Rav should be consulted for  each specific situation.