Misc sheilos Flashcards

Question

can a man remove leg hair with a laser ?

Answer 1

assur ,unless to alleviate embarrassment (assur for men to do womans acts of beutification ) (ohel yaakov yd 182-6 name of r'elyashiv )

Answer 2

``` some poskim microwave may be kashered 1)completely clean 2)leave unused for 24 hrs 3)leave microwave on with a cup of water until some of water evaporates 4)plate needs hagala 5) if not seal with double covering ```

Answer 3

``` 1)after h' sefasai assur to interrupt only for 1)life threatening situation 2)find out a halacha re shoma esrai 2) after bracha of sim shalom you can say yihu leratzon ``` After yiyu leratzon - can answer kedusha ,kaddish ,modim ,baarchu

Answer 4

GM-bikur cholim is taking care of sick persons needs . if sleeping still yatza (b/c people will tell him and he'll feel good) (rosh Vayeira) bikur cholim is to daven for a persons recovery (if it causes you to daven then its part of the mitzva ) (rambam)

Answer 5

(Yd118,1)-assur to entrust a non kosher observer unless its properly sealed (might substitute for Nk) EG;find a closer store even a honest person might buckle under pressure

Answer 6

taste without chewing no need to wait but rinse mouth out 2 reasons for waiting rambam-meat stuck between teeth rashi -because of the taste left in mouth tur -follow chumros of both shua(89)-chewed on piece wait even though didn't swallow (A'h) if brush can have meat after hour tastes w/o chewing Darchei tshuva -no need to wait at all but rinse mouth

Answer 7

make a ose maase beraishis shua-great ocean Pacific ,Atlantic ,Indian make ""ose es hayam hagadol'' mediterranean is its own body of water gets an ''ose maase beraishis '' (minchas yitzchak ,halichos shlomo)

Answer 8

halachikally mutar but not ideal so some people don't | its not worshipped ) some people don't (rishumei aharon yd1 141-1) (tshuvos vehanhagos 2-411

Answer 9

can draw a sun only for educational purposes can take a picture don't print unless for educational purposes (rh24b)-how could r'y have diagrams of sun and moon ? he had a heter for educational purposes (yd141'4) -can only draw for edu puposes (chochmas adam) this only applies to 3 dimensional images Minchas yitzchak (10;72) taking pictures of sunset is assur r'wosner (7;134;6)no issur taking the picture cant proccess

Answer 10

Mutar nowadays reasons assur 1) not oneg 2) techumim 3) crew are jewish or majority of passengers are jewish most ships above 10 tefachim off bottom of sea so no issue of techumim crew and majority of passengers not jewish

Answer 11

if stickers stuck for a short time (not tofair lezman ) but sticky notes cant be taken off pad on shabbos (b/c make bpatish) (R'forst)

Answer 12

no ,only if he has a need eg (something in the fridge) (347) rashba-can give a child to do a derabanan shua-rov poskim disagree grshz(graz)-if the lav bar daas has a need he can be coaxed

Answer 13

the same bracha : 1) shivas haminim (2 opinions in shua mb goes 2) shalem like 1st ) 3) chaviv different brachos : 1)hamotzi ,mezonos ,gefen ,eitz ``` 2)eitz and hadama chaviv presently chaviv shivas minim then etz before hadama ```

Answer 14

olives dates grapes figs pomegranate | off the derech(OD) girl friend (GF) eats a pomegranate

Answer 15

as long as no alarm its mutar to open and close | igm o'ch 5:21:11

Answer 16

its mutar to learn with someone who hasent said bht (eg a taxi driver ) R'elyashiv-driver doesn't intend to do a mitzva R'asher weiss -driver is chayav to thank h' for giving the torah but bht is secondary to the actual learning the torah its innapropriate to neglect the primary mitzva b/c cant fulfill the 2nd one

Answer 17

R'Tzadok of lublin -its like a a king and her queen in an intimate setting and s/o disturbs them R'shlomo zalman - they would a holiday as a day of ''doing nothing'' this cheapens shabbos which we believes gives bracha to rest of week

Answer 18

general halacha they must be left behind at the house (they brought the kedusha to the house ) unless the next tenant is a nj or someone who will disrespect the mezuzos or if they are expensive he can take them down to be checked and replaced with less expensive old ones you may ask the new tenant to pay you for them (see bava kama 102,(yd 291,2)(igm yd1 :182)

Answer 19

both for ashkenazim and sefardim its mutar its assur to set an alarm clock which will be heard outside his room (most people set alarm clocks the night before and people will think he set it on shabbos ) (igm oc4;70;6) also shua vs rama 252) (R' ovadia /Tzitz eliezer matir ) if will not be heard outside and most people don't set alarms every day

Answer 20

No, there is no specific obligation for a woman to cover her hair when reciting blessings. Although some are stringent in this matter, it appears that at least for Ashkenazim, one can be lenient. Based on the rulings of the Shulchan Aruch (96; 206:3) whereby a person must not recite a berachah with his head uncovered, some — and in particular Sefardic authorities — rule that even women must cover their hair upon making a berachah. Rav Ovadyah Yosef thus rules that even according to the modern custom whereby unmarried girls generally don’t cover their hair, they should do so when making a berachah. However, I have not seen Ashkenazi poskim who are stringent in this matter, and the universal custom is that girls recite berachos with their hair uncovered.

Answer 21

For times of need, it is permitted to recite Tehillim during the entire night — at least for Ashkenazim. When there is no specific need, some maintain that it is nonetheless permitted, whereas other authorities, who heed kabbalistic sources, are more stringent. In the second half of the night (after chatzos) all are lenient with regard to reciting Tehillim see Chaim Sha’al 2:25; Kaf Hachaim 228, and many other sources, all based on Arizal. It is unclear whether or not Arizal intended this prohibition to apply through to nightfall, or only until chatzos, but the common custom is to recite Tehillim after chatzos (see Yabia Omer, vol. 6, no. 30:6), though the study of verses other than Tehillim is reserved for the actual time of day.

Answer 22

Answer From Horav Y. Fleishman shlit”a You are allowed to cut it down, however he is not obligated to pay for it. The reason is because he only has to pay if the type of damage is considered “gerey delay” his energy, and here it is the natural growth of the tree and not his force. You can perhaps put something on it that will prevent it from doing this again CH:M siman 155 seif 26

Answer 23

We are allowed to cut the tzitzis strings if they are too long or if in order that they should all be the same length, as long as they are not cut shorter than the required length. The tzitzis should preferably not be cut with metal, (scissors, knife or razor) and if possible it is better with the person’s teeth. The reason not to cut them with metal is similar to the idea of not cutting the mizbeach with metal. Since the mizbeach’s purpose is to lengthen a person’s life and metal shortens it, therefore we don’t cut the mizbeach with metal. In a similar way tzitzis lengthen a person’s life. O:CH 11-4, Rema ibid, M:B ibid 61

Answer 24

From your description it would seem this falls under the category of “toeles” which is basically providing others with important information to save them from harm or loss, even when it involves what would otherwise be lashon hara, which is permitted. However, the Chafetz Chaim requires a number of conditions to be met to invoke this rule: 1) You know of it’s truth personally. pace -sod 2) It is a clear wrongdoing. 3) You approached the wrongdoer first to try to rectify his ways. 4) Not to exaggerate. 5) Your intent is in fact to save people and not to get back at him. 6) There is no other way to save people from him. 7) The information shared will not cause him greater damage then what is befitting for his wrongdoing.

Answer 25

If the chosson left the shul during chazoras hashatz, it is controversial if they should say tachanun or not. There are those that say that that is what the chosson should do, while others say that the tzibbur will not have to say tachanun in any case. Trumas Hadeshen Psakim 80, Eshel Avrohom (Butsatch) 131-4

Answer 26

Without getting into the issue of when you are allowed to take pills on shabbos, the fact that the pill will disintegrate in the person’s stomach and the words will get erased is not a problem. This is because it is not the normal way to erase letters this way, and besides it is permitted to break letters it the course of eating, while the food is in ones mouth. Breaking letters when something is in ones digestive system is surely included in this. M:B 340- 17

Answer 27

This would depend at what point you are holding. In between Brachos, and in between the paragraphs of Shema is known as “bein haprakim”. At these points one may answer Amen to any bracha he hears. when in the middle of a bracha or paragraph of Shema one may only answer Amen to the bracha of ה-ל הקדוש and of שומע תפילה. However with regards to answering Amen to kaddish which is not a bracha, we do not differentiate between the two, and in both instances one may only answer Amen Yehei Shmei Rabba, and Amen after דאמירן בעלמא ואמרו [see Mishna Brura 66:17].

Answer 28

1. Do the chuppah before the burial; 2. Have the burial while observing the seven days of sheva berachot; 3. Make one of the sheva berachot meals in the hall at the originally scheduled time of the wedding; and 4. observe shivah after the week of sheva berachot. (Rav Moshe Feinstein, Igrot Moshe Yoreh Deah 1:227)

Answer 29

tevilas keilim doesn't require kavana so a child can be tovel as long as an adult sees its being done properly Shulchan Aruch Yoreh Deah 120:14; Shach Yoreh Deah 120:28; Biur haGRA Yoreh Deah 120: 37)

Answer 30

he must still stand up ,as one interrupts torah learning for other mitzvos (Shulchan Aruch Yoreh Deah 244:11; Aruch haShulchan Yoreh Deah 244:7)

Answer 31

Yes he can throw it out (if its a waste of his time (Machlokes) hisorerus teshuva -baal tashchis is an issur so not doing it is serving h' not a waste of time ! R'zilberstein(tzohar1 pg 52) - chaye adam -asked about tearing tzitzis strings as opposed to unravelling them is mutar e/th it makes them unusable (b/c its only a derabanan ,and its a waste of time )

Answer 32

although all arayos are forbidden, there are certain arayos to which a person is not naturally attracted (the yetzer hara does not incite to sin) — such as a sister — and which therefore do not carry the same stringency as other arayos with regard to hugging and kissing (Rambam, Issurei Biah 21:7). However, with the exception of a mother and daughter, and grandmother/granddaughter (according to many authorities), and a young sister (up to the age of 11), most authorities make no distinctions, and prohibit the hugging and kissing of all arayos. Iggros Moshe, vol. 2, Yoreh De’ah 137 (concerning the prohibition of kissing and hugging cousins), 144 (concerning sisters); Chochmas Adam 135:1 (concerning relatives), and 134.

Answer 33

as long as its not for refuah(medical course of treatment ) and only pleasure or to relieve pain its mutar shua (328,42)-exercise is assur if it will cause sweat (see machlokes rambam -only if it causes sweat is it assur rashi-only softly if hard its ''uvdin dchol'' bhl-halacha like rambam) shmiras shabbos 34-meikel )

Answer 34

if there are extenuating circumstances its mutar Refraining from taking haircuts on Rosh Chodesh is a matter of custom, as mentioned by the Magen Avraham (260), which is based on the tzava’ah of Rabbi Yehudah Ha-Chasid. Poskim write that those who are particular to refraim from haircuts on Rosh Chodesh should do so even on Erev Shabbos (despite the mitvzah of taking a haircut before Shabbos).

Answer 35

The achronim say that although we should try not to talk out after saying hamapil, however if there is something important that we have to say, or do before going to sleep, such as I one remembered that he/she forgot maariv, he may daven it after saying hamapil. The reason for this is that the main reason for the bracha of hamapil is on the fact that H-shem created sleep, therefore you may still daven maariv. Chayei Adom 35-4, Mekor Chaim ( Chavas Yair) in Kitzur Halachos, Piskei Teshuvos 239-3.

Answer 36

Igros Moshe [Y:D 1:188] rules that one should perform a pidyon, albeit without reciting the bracha. If a real safek is established there is a machlokes among the poskim if one is required to do pidyon haben. The question is whether we apply the principle of המוציא מחבירו עליו הראיה, as this is a monetary obligation. This is the opinion of Shulchan Aruch and the Aruch Hashulchan. The Binyan Tzion [104] and others hold that the overwhelming majority of non Kohanim is enough to demand even a safek kohen performs pidyon

Answer 37

The Rema (Yoreh De’ah 265) writes that somebody who refrains from attending the se’udah (festive meal) of a bris is considered “excommunicated from Heaven.” For this reason, the Pischei Teshuva (265:18) cites that one should not invite others explicitly to the se’udah. However, somebody who can’t attend for reasons of being occupied — at work, or for another pressing cause — does not have to be concerned for this. See also Otzar Ha-Bris no. 163.

Answer 38

Sources prohibit use of mechanical blades on Shabbat to chop up food that comes from the ground, due to the prohibition against grinding. However, this will not apply to an egg slicer, because these blades only slice. Also, one may argue that the egg is not part of the class of foods that "grow from the ground." (Rivivos Ephraim 1:248)

Answer 39

Most make up cannot be applied on Shabbos or Yom Tov, because it involves the prohibition of tzove’a, coloring (Shulchan Aruch, Orach Chaim 303:25, and Mishna Brura 303:79). Although Rav Moshe Feinstein (Iggros Moshe, Orach Chaim 1:114 and 5:27) ruled that it is permitted to use powdered makeup that is not long lasting, other authorities disagree (such as Rav Shlomo Zalman Auerbach, Shmiras Shabbos Kehilchasah Chap. 14, note 158), and it is better to be stringent wherever possible, and apply the makeup before Shabbos. Concerning lip-gloss, the leniency of Rav Moshe will not avail, because unlike powdered makeup, this is too permanent in nature. This applies even for clear lip-gloss, which authorities maintain is still a form of coloring (see Shmiras Shabbos Kehilchasah 14:58, in the name of Rav Shlomo Zalman; this is also stated in the name of Rav Moshe).

Answer 40

One only makes shehecheyanu on a garment that has a degree of importance. However, it does not have to be a very special garment, such as a suit, and if a person experiences joy in buying a nice (but not a very simple) shirt, he should say shehecheyanu Authorities dispute whether the berachah of shehecheyahu is entirely subjective, depending on the subjective joy a person feels, or whether the berachah includes an objective element, whereby if a garment or item is not important, and does not usually induce joy, one cannot recite the blessing. According to the Rosh, the Radvaz, and the Shulchan Aruch (223:6), a poor person, who experiences joy in purchasing simple items like shoes and socks, should make the blessing. However, according to Tosafos (Berachos 59b) it appears that one does not make shehecheyahu on something that is not objectively important, and this is the opinion of many poskim, including the Terumas Hadeshen and the Rema (223:6), the Rema adding that this is the custom. This ruling is also stated in the Mishnah Berurah (223:24).

Answer 41

If the cookies give the yogurt a taste then the bracha would be mezonos, and it is preferable to make shehakol on something else or on some of the yogurt before making mezonos on the cookies. However if the cookies only give a slight taste, but the taste of the yogurt is the main taste then it would be two brachos. Chayei Adam 51-13, 54-9, M:B 212-1, Shar Hatzion ibid 2, Share Habracha 15- 16,17, Ibid pg. 633 regarding croutons in a vegetable salad.

Answer 42

One may turn on a sprinkler before the onset of Shabbos so that the water will continue to water the garden/lawn on Shabbos itself. When the watering is finished, one may turn off the sprinklers on Shabbos as usual. (see tzitz eliezer who quotes the chazon ish says not to turn them off one by one b/c causes extra water to come through each sprinkler R'ovadia argues garden is already fully saturated extra water not needed so its not considered watering )

Answer 43

no ``` shevet Halevi(5;23)-rishonim who list this din include tzitzis and teffilin which women are not chayav in tshuvos vehanhagos(2;129)-since the brachos are said everyday its a time bound mitzva which women are patur in. ```

Answer 44

its medida shel mitzva and mutar (R'simcha b cohen)

Answer 45

machlokes (R'moshe -assur Grshz-matir giving treif is assur (lifnei iver)

Answer 46

(BK27b) if things break frequently he's chayav if things usually neat but today out of place -he's patur if generally messy -he's chayav (he should've looked around )

Answer 47

The halacha is the the one who broke the toy has to pay the difference between the toy’s value before and after it was broken. this is because the owner of the toy keeps the broken toy and it’s present value in his. By the way if the toy was used it’s original value was only the value of a used toy. Baba Kama 10a, CH:M 403-1

Answer 48

R’Moshe - assur (b/c of tzar balei chayim) | Ou - only assur if illegal in the country

Answer 49

Many poskim assur B/c of treifa how its fed Ou is matir

Answer 50

Generally called a mumar Tiferes lemoshe - if bakes not pas akum (no chasnus) Some argue say lo plug (has no daughter) Also she’s probably a mumeres(avnei nezer) Bishul akum 2 reasons chasnus +mix nk in food Should be machmir on bishul Biyan tzion/chazon ish - mumar only if lehachis

Answer 51

Re kashrus we consider him a mumar b/c chayav leachrini | Other things relay on the meikilim

Answer 52

Magen avraham -is makel

Answer 53

any usual dirt or lint that the clothing tends to attract people are not particular to remove and therefore they are batel to the clothing and not considered carrying on shabbos (shemiras shabbos 18 footnote 180 ) see also chut shani (88;19)

Answer 54

Yes there is such a law, and hopefully it will never be practical. The reason for this is not because men are better than women, but because men have more mitzvos than women do. The continuation of the mishnah states that if there is only enough clothing for one person then the clothing should be given to the woman, and if the two of them are being held prisoners that the woman gets ransomed and redeemed before the man. The reason for this is since she is more embarrassed and in more danger than the man. (horios 3-7)

Answer 55

It is only considered a חצר if it is protected place, but if the public is allowed to go there, such as in a shul of in the aisle of a store, it will not be konah with חצר. CH:M 268-3

Answer 56

Even though it has G-d’s name in it, but since it is meant to be a book which contains heretical content, the proper way to dispose of it is by burning it. Igros Moshe Y:D 1- 172, 2-137, Mishnah Halachos 2-215( second edition), Avnei Yoshpe 1-204, Divrei Chaim 2-60.

Answer 57

weekday -counting begins at nightfall which is halachik day (EG-hamapil is 1st of next days 100 brachos (MB 46;14) shabbos -erev shabbos maariv before shekia/seudas shlishis after tzeis is counted in shabbos 100 brachos (shabbos extends before and after t(osefes shabbos) ) (yabia omer 10;7 shevet halevi 5;23)

Answer 58

If the bracha is obligatory (such as Kiddush or Hamotzi) and a person fulfills the requirement to recite the bracha by hearing it from another, the bracha can be included in a person’s daily tally of the one hundred brachos obligation. If a bracha is non-obligatory and a person hears the bracha from another and answers amen (such as a bracha on an apple that another party is reciting), it does not count towards the one hundred brachos

Answer 59

Amen in response to the blessing on an Aliya to the Torah, or on the brachos of the haftorah: if no other option they're included in 100 (mb) Amen in response to Chazaras Hashatz (the Chazan’s repetition of Shemonah Esrei) mb -leaves it in a safek if they're counted

Answer 60

emergency exit door only accessed from inside -not considered an entrance so no need for a mezuzah (minchas shlomo 2;97;22) door just for loading goods no need for a mezuzah (kitur)

Answer 61

if the patio is an entrance to the house -then the right side from the outside but if its a balcony or garden lead from the house -its a machlokes (R'moshe (yd 1;81) and r'ovadia) - if only accesible from the house then it should be put the right side from the inside The chazon ish argues

Answer 62

If one forgot to say Vayechulu, and began the berachah of Borei Peri Ha-Gafen, one should carry on until the end of Kiddush, and drink the wine. After this, another cup of wine is filled, and Vayechulu is recited separately on the second cup of wine. See Shulchan Aruch Ha-Rav (271:19), who explains (based on the Magen Avraham 21) that aside from being recited in shul, there is an obligation to recited Vayechulu at home upon a cup of wine, in order to be motzi the family. He continues that therefore if Vayechulu was forgotten, it should be recited during the meal over a cup of wine.

Answer 63

although a woman can perform a bris, it is preferable that a man should perform it, and this is the common custom (see Shulchan Aruch, Yoreh De’ah 264:1, and Shach 2). its a machlokes in (Avodah Zarah 27a) halacha is that its ok tosfos -says its assur most poskim say a woman can

Answer 64

A renting tenant is obligated to set up a Maakeh. | Pitchei Teshuvah Choshen Mishpat 427:2

Answer 65

A Maakeh must be at least ten tefachim (36 inches, per Rav Moshe Feinstein) high, and strong enough that people can lean on it without it collapsing. (Shulchan Aruch Choshen Mishpat 427:5)

Answer 66

Rav Moshe Feinstein (Igrot Moshe Orach Chaim 2:102) and Rav Ovadia Yosef (Yechaveh Daat 1:73) concur that when traveling in North America, which needs rainfall all year, an Israeli should continue to insert the prayer for rain as he did in Israel. The one exception would be if he was serving as chazan; he could not recite the prayer for rain when repeating the amidah aloud.

Answer 67

A non-Israeli travelling in Israel during the time when Israelis pray for rain should pray for rain as they do. Some also suggest that he should continue to pray for rain when he leaves Israel, since he already began 'the season.' (Igrot Moshe Orach Chaim 2:102; Yechaveh Daat 1:73)

Answer 68

3 main opinions 1) Rav Ovadia Yosef (Yechaveh Daat 2:26) - Air travel requires Birkat haGomel for trips of more than 72 minutes. 2) Rav Eliezer Waldenberg (Tzitz Eliezer 11:14) - Air travel requires Birkat haGomel for trips over bodies of water or over an unsettled area, but not from city to city within a single country, if the trips lasts only an hour or two. 3) Rav Yitzchak Weiss (Minchat Yitzchak 4:47) - One does not recite Birkat haGomel, because the berachah is intended only for dangers which people do not take on willingly.

Answer 69

1) Although we say regarding certain prayers, 'ברב עם הדרת מלך,' that there is greater honor for Gd when people perform mitzvot in unison, Tefilat haDerech is different in that it is a personal request for aid. Therefore, each person should recite Tefilat haDerech personally. 2)usually a bracha w/o ''baruch ata'' in the beginning is accompanied by another bracha tefilas haderech does not start with ''baruch ata'' so some people are careful to say it after a bracha if you don't have the option of linking it still say it 3) tefilas haderech may be said before the last parsa of the trip 72 minutes

Answer 70

shua-land travel more than a parsa (4 km) between cities | r' ovadia(yechave daas 2;26) -a parsa refers to time not distance so 72 minutes

Answer 71

its assur to wash dishes when not used for shabbos itself (Eg after 3rd meal ) (hachana) if sink if full and usually cleaned and its an oneg for you then its muttar but only dishes, not pots which are muktze. (not with hot water or an absorbant sponge ) See (mb 323;6) and

Answer 72

assur to grind ice/snow (b/c it changes from solid to a liquid( shua 320;9) only if causes the ice to turn to liquid is it assur

Answer 73

it is permitted. Even thought the Chaye Adam forbids winding a watch on Shabbos because of make b'patish, but there you would ideally like the watch to run forever, where as the toy only serves its purpose by unwinding and stopping. The transient nature of the winding makes it intrinsically not make b'patish.

Answer 74

There are different types of hot plates, some that are suitable for cooking on, such as a blech (tin sheet that covers the flames), and some that are not (standard electric hot plates). Concerning an electric hotplate, Harav Moshe Feinstein (Iggros Moshe, vol. 4, no. 74, sec. 35) permits placing food directly on the plate, because this is not considered an ordinary method of cooking (based on Shulchan Aruch, OC 253:5). Most authorities do not mention this leniency (see also Shemiras Shabbos Kehinchasa 1:25), and many do not rely on the heiter, but I heard from Harav Scheinberg shlita that one may rely on it. Concerning the more stringent type of hotplate, meaning a plate that is suitable for cooking, or a blech (a tin sheet that covers the fire, which is considered like a covered fire according to most opinions), it is permitted to place food on top of an upside pot, even when the pot is empty.

Answer 75

depends what hot water system is in place If turning the faucet on or off causes a fire to the lit or put out, the hot water must remain on, and it would not be permitted to turn it off For a dud shemesh (sun), one can be lenient to close the faucet. For an electric boiler, one should wait until the water coming out is not yad soledes bo, and than close the faucet. Under extenuating cicrcumstanes, it might be possible to leave the water on, and allow somebody else, who is not aware of the Shabbos problem involved, to turn it off. This person’s action will be considered mis’asek, and would therefore not constitute a Shabbos prohibition.

Answer 76

Some authorities are concerned that using toothpaste on Shabbos is a violation of nolad, because it changes the state of the solid toothpaste into a liquid. Another possible concern is memare’ach, the act of ‘smoothing’ the toothpaste on one’s teeth. To alleviate both of these concerns, one can use liquid toothpaste. Depending on it’s consistency, gel may still be a concern. This answer does not address the further possible concerns of sechitah (squeezing out water in the brush) and of drawing blood from gums. The problem of sechitah can be taken care of by not wetting the toothbrush before brushing. However, if the toothpaste itself gets absorbed in the brush there is a concern of sechita. If the toothpaste is applied to the teeth and the brush is used to spread it, there would be no concern of sechitah. The question of drawing blood depends on whether brushing usually draws blood from the particular individual.

Answer 77

This question has been widely debated in recent times. Shemiras Shabbos Kehilchasah (14:33, note 94) quotes from Rav Shlomo Zalman zt”l that it is permitted to use baby wipes. Although some claim (Orchos Shabbos, Birur Halachah 7) that Rav Shlomo Zalman reversed his position, Rav Y. Noyvert has attested to the fact that a short time before his passing Rav Shlomo Zalman reiterated his lenient position on this matter, and the ruling appears in the new edition of Shemiras Shabbos (14:37). Shevet Halevi (XIII, no. 59) writes that one may use the wipes gently, ensuring that no actual squeezing of the liquid in the wipes takes place. Yet, at the end of his response, he writes that he was shown that this advice is difficult to carry out, and out of concern for sechitah on Shabbos, he concludes that the wipes may not be used. However, Rav Asher Weiss, in a still unpublished responsum, writes that after consultation with manufacturers of the wipes, he gathered that the liquid is primarily on the surface of the wipe rather than absorbed within it, and the wipe is actually made of special non-absorbsive material. Therefore, is used gently, one cannot say with any certainty that liquid will be squeezed from the wipe, and it remains a davar she’eino mitkaven, which is permitted. Some authorities (see Orchos Shabbos, loc. cit.) brought scientific evidence that some liquid is always squeezed out of the wipe, but Rav Weiss argues that this is irrelevent to the halachic discussion, for our definition of “squeezing” does not depend on the scientific view, but rather on how the matter appears to the human eye, and because no squeezing can be discerned, it follows that it is permitted. He also adds a number of additional considerations that lean towards a lenient conclusion.

Answer 78

There are 2 issues nolad and cooking The nolad issue Rav Shlomo Zalman Auerbach ztz”l says that it is permitted to defrost an item that has no use as a frozen solid, because even in its frozen state it is still called a liquid and hence it is not nolad. Accordingly he permits defrosting milk on Shabbos. He explains that ice serves a different function to water (and is indeed called another name) and hence its defrosting involves nolad, whereas frozen milk is still called milk and it does not serve a function in its frozen state. We apply the same rule to defrosting many drinks that are merely frozen in order to cool them and consume when required. Therefore, when necessary one may freeze and defrost on Shabbos all drinks such as orange juice, apple juice etc. cooking in sun or near a heat source rema quotes 2 opinions and is makel bmakom tzorech

Answer 79

We find a machlokes as to whether making ice is called nolad being it a new entity, or it is permitted. The Rav of Tchebin, in his classical work the dove meisharim rules that it is nolad and forbidden. Others permit it. [11] The halacha is that A) one should prepare sufficient ice cubes before Shabbos. B) When very necessary, such as when guests are arriving, one may rely on the lenient opinions and prepare ice for them.

Answer 80

one may not instruct a gentile before Shabbos to perform a melacha on Shabbos Two issues are usually present when dealing with a gentile on Shabbos. One issue is the manner of speech, which involves the issur of ודבר דבר. For example, instructing a gentile to do a melacha involves prohibited speech because one is saying “do a melacha”. The other is the directive to do a melacha on Shabbos, regardless of how it is said. The Avnei Nezer [4] says that the first issue only applies on Shabbos itself, because speaking about ‘doing a melacha’ is only ossur on Shabbos itself. As for the second issue we must first appreciate the essence of the issur in instructing a gentile to perform a prohibited act. We find several opinions amongst the Rishonim that define this prohibition: 1) S’mag [5] – the possuk says כל מלאכה לא יעשה בהם (שמות יב טז), and we learn from the possuk that one may not have one’s melacha performed by a gentile. The Bais Yosef in simon 244 expresses uncertainties as to whether the prohibition is biblical or rabbinical. 2) The Rambam (Z’manim 6:1) says that Chazal forbid instructing a gentile in order to prevent one from losing the seriousness of Shabbos, which in turn might lead to the performance of the melacha. In other words, instructing a gentile to perform an issur could lead one to carry out the issur. 3) Rashi in Shabbos 153a says that the gentile becomes one’s שליח (similar to an emissary) and it is as if the Jew himself is performing the melacha. The Avnei Nezer continues that the second issue applies to instructing the gentile before Shabbos as well, because the concern is the time the melacha is done and not when he was instructed to do it.

Answer 81

yes its muttar The only problem that need be considered is whether it is similar to asking a gentile to make a purchase on Shabbos. We have already learnt [1] that one may hand money to a gentile before Shabbos and request the purchase of a certain product, provided that one does not request it be purchased on Shabbos and there is an opportunity to buy it on a weekday, and that the gentile is rewarded for the action. A vending machine can be compared to such a case, being that one is not telling a gentile to purchase an item on Shabbos.

Answer 82

giving a gift on shabbos is assur (its similar to doing a business transaction ) a dvar mitzva its mutar (like giving a kli which requires toveling to a nj as a gift and borrowing back) if its not a dvar mitzva its muttar if 1) make a kinyan with a stanger before shabbos (he lifts it up) when give to host just handing him whats his 2)give on shabbos tell him its yours till after shabbos if can be used in the meal its a dvar mitzva

Answer 83

It is ossur to inflate waterbeds or soccer balls for the first time. After the first time it is a machlokes. One may not inflate a balloon on Shabbos. It is permitted to inflate a rubber duck and a swimming ring even for the first time on Shabbos. The halachic issue pertaining to inflating a waterbed on Shabbos is one of Makeh B’patish – completing an article. The difference between rubber ducks, swimming pool rings and waterbeds is that the former are inflated for a limited period of time and subsequent to use are deflated, whereas a waterbed is usually inflated permanently. It is not so much the time factor that makes the difference rather it is the purpose and intent A regular balloon is somewhere in the middle, because children sometimes enjoy inflating and deflating balloons, thereby using it as they do a rubber duck, but more often it is inflated and tied, which would categorize it with a water bed, and hence its inflation would be ossur. For yet another reason one must not inflate balloons on Shabbos. After inflating a balloon one usually ties a permanent knot, which is forbidden on Shabbos. Even if one were to say that one will inflate it without tying, it is ossur, because we find that one may not thread a string through an article of clothing when one regularly ties a knot of threading. [3] Therefore one must not inflate balloons on Shabbos.

Answer 84

Destructive tearing on Shabbos is merely an issur d’rabanan but constructive tearing on Shabbos is an issur d’oraisso (a biblical violation). [1] The Mishna Berura writes [2] that tearing paper in order to use the torn pieces is a beneficial tearing and hence it would be an issur d’oraisso. [3] Accordingly, tearing a piece of Glad Wrap or aluminum foil from the roll infringes on an issur d’oraisso and may not be done on Shabbos for any reason. [4] However, tearing open the glad wrap that is covering a bowl of salad is totally permitted as one is destructing the glad wrap and it is being done to attain the contents of the bowl and not for the sake of tearing the wrapping.

Answer 85

One may not untie a knot on Shabbat, but one may un-do a slipknot. Where someone attempted to tie on a hat or hood on Shabbat with a slipknot, to permit untying, but then they made it into a knot by accident, they may untie the knot. This is the law because leaving the hat/hood on all day would be upsetting, and because the intent from the beginning was to untie it. (Rivivos Ephraim 1:222:17)

Answer 86

where they sleep even if by the time they arrive home the candles are out (1)b/c light where you sleep 2)there is already candles where eating (Rivivos Ephraim 1:183)

Answer 87

garbage cans can be moved back The reason for this is that although they are muktzeh when Shabbos comes in (because they are a basis for the garbage), one knows that they will be emptied out on Shabbos, and therefore the principle of migu de’iskazai does not apply (see Beitzah 26b). This is not even a case of dechiya beyadayim, because the whole purpose of taking out the garbage cans is not to ‘push them away’ but rather to enable one to use them later after they are emptied. Therefore, the idea of gamro bidei adam will certainly apply. (see rivevos ephraim 1:222:19 who is matir )

Answer 88

1] It is permitted to take out a Sefer Torah for a Bar Mitzvah boy to practice on, but if possible it is preferable to use a Tikkun Kor’im instead. [Note: Taking out the Sefer Torah for practising is only permitted in the Shul itself, or if the Sefer Torah is being kept in a private house. However, one may not remove a Sefer Torah from a shul, or from its fixed place, for private use – see Shulchan Aruch, Orach Chaim, Siman135] [מקורות: עי’ ילקוט יוסף או”ח ח”ו עמ’ קלח ד”ה ויש, שהביא דו”ד בין הפוסקים בענין הוצאת ספר תורה שלא לשם קריאה בציבור ושדעת רוה”פ להקל בזה במקום הצורך].

Answer 89

Ha'adamah Rav Belsky, zt”l ruled that the bracha on dried cranberries is Ha’odama. Although the cranberry plant survives from year to year, and in fact can live for over a hundred years, since the berries grow on or near the ground, the bracha is Ha’odama. The Mishnah Berurah (203:3) writes that there is a dispute as to which bracha to recite on berries that grow on low bushes that are within three tefachim (9 to 12 inches) of the ground, and the minhag ha’olam (the accepted practice) is to recite Ha’odama. Individuals who grow their own cranberry bushes may have cranberries that grow higher than 3 tefachim. On berries that grow on those bushes, one should recite Ha’eitz. However, commercially grown cranberries are grown in bogs, on or near the ground, so their bracha is Ha’odama.

Answer 90

Reshus to run doesn’t mean that you can damage someone else, it means that we can’t say that the runner was totally at fault because the other person should have also been careful. However if there wasn’t another person that was capable of being careful, such as a parked car, then the person who damaged is liable, and has to pay. Pischei Choshen Nezikin 1-29 ftnt.71,72, Horav B. Rubanowitz shlit”a.

Answer 91

Yes she is forbidden to her husband. The reason is that although the condom blocks the sperm from reaching the female, regarding the relationship it is considered the same act. This is besides the prohibition of a married woman having an extramarital relationship, which is a terrible sin, and in the time that there was a bais din both the man and the woman would be liable for a death penalty. Maharsham 6-195.

Answer 92

Yes it is, as making shapes is meleches kosaiv, although it may only be m’drabonon, it is still prohibited, and children should not be allowed to play with it.. Bee’r Moshe vol. 6-34

Answer 93

It is only permitted to trim pubic hair if there is a medical reason for having to do it, for instance because of a rash or other affliction The Talmud (Nazir 59b) specifies pubic hair and armpit hair as being prohibited for men to trim. According to Rashba (Vol. 4, no. 90; see also Beis Yosef, Yoreh De’ah 181, and Bach 181:8-9), this prohibition applies to the entire body. However, the Rambam (Idolatry Chap. 12:9) writes that the prohibition (in his opinion, rabbinic) applies specifically to places that it is the custom of women alone to shave. This is also the ruling of the Rema (Yoreh De’ah 182). Yet, although it is forbidden to remove pubic hair for the sake of beautification, it is permitted to do so if one requires this for purpose of medical treatment, or other non-beautifying purposes (see Darchei Moshe, Yoreh De’ah 182, concerning shaving arm-hair for somebody who is ashamed; see also Tosafos, Shabbos 50; Iggros Moshe, Yoreh De’ah 2:61; Seridei Eish Vol. 2, no. 40 — the final two sources refer to the prohibition of coloring one’s hair, and write that it is permitted for non-beauty purposes).

Answer 94

Although self-infury is prohibited, where the purpose is constructive, such as for earrings, it is permitted. The ruling of Rambam concerning causing oneself (or someone else) bodily harm indicates that the prohibition does not apply to every form of injury. To quote: “It is forbidden for a person to injure both himself or others, and one who does so … in a destructive manner. transgresses a Negative Commandment.” The wording of Rambam implies that only those injuries that are destructive—meaning violent or harmful—are prohibited. Injuries that are constructive and purposeful would, therefore, not be prohibited. Tosafos (Bava Kama 91b), however, appear to disagree with this ruling, stating, “a person may not cause himself injury even for a purpose.” Rashba concurs with the ruling of Tosafos, stating that a person may not cause himself bodily harm under any circumstances—even when the injury would bring him emotional relief. According to these Rishonim, it emerges that even “constructive injury,” which Rambam permits, falls under the prohibition of self‐injury.

Answer 95

Regarding paying the babysitter- If you can go to the bank and withdraw money or to give her a check, then do that. If there is someone that you can borrow the money from, then borrow it. If all else fails, and there is no way to cash the bill, then you are not obligated to give the babysitter the large bill. However if she is a person that you can trust that she will give you back the change, then it is a recommended thing to do, in order to be mekayem this mitzva d’orayso. However if she is not someone that you trust, then you don’t have to. Regarding giving money to tzedakah, it is the obligation of the receiver of the tzedakah to make sure to give the giver his change, and if the doesn’t have change you don’t have to give him. Ahavas Chesed 7-9, Minchas Tzvi 2-12, Mispat Shlomo pg. 100, Salmas Chaim 531

Answer 96

It would not be permitted to build a snowman on Shabbos. Concerning snowballs, some authorities are lenient for children, but some prohibit forming snowballs, and this would appear to be the more mainstrem opinion. First of all, it must be noted that there is no issue of muktzeh concerning snow, whether for snow that fell before Shabbos, or for snow that fell on Shabbos itself. As Mishnah Berurah (338:30) writes, rain and snow do not have the status of muktzeh for Shabbos (see also Darkei Moshe 337, concerning rain; Minchas Shabbos 80:56). The main issue, it would appear, concerning the formation of snowballs and snowmen, is the question of boneh (building). As Rambam writes (Shabbos 7:6, cited in Mishnah Berurah 319:63), “One who gathers one part to the other, and sticks everything together until they unite, this is similar to boneh.” As Rav Shlomo Zalman Auerbach noted (Shluchan Shlomo 314:4), This would apparently apply to the formation of snowballs (see also Mekor Chaim 320:9). However, there is room to distinguish the formation of something new out of many small pieces, such as the process by which cheese is formed (which is the halachah that Rambam is dicussing), and the formation of a snowball. As Meiri writes, the formation of cheese is a creation out of small pieces, which can hardly be called cheese. Forming a snowball, rather than being an act of creation, is only an act of giving form to something. This distinction has been made by Be’er Moshe (vol. 6, no. 30), who adds that a snowball has a very transient existence, which provides another reason to distinguish it from the creation of cheese.

Answer 97

A single girl [whether once married or not] is fully obligated in lighting Chanuka Neiros as a man, as such all the relevant halachos you mention would apply. The only exception is a single girl who is in her parents home, where many have the custom for her to fulfill her obligation with the lighting of her father. Two people living together can fulfill their obligation with one Menora, but not by merely having one another in mind, rather they must share ownership of the oil/candles. A girl who is visiting by lighting time but has her own home can not fulfill her obligation there and must light on her own when returning that night.

Answer 98

This is a good question. From the simple reading of the poskim it appears that one should not recite a berachah at such Chanukah lighting ceremonies. The only reason why a berachah is recited over lighting in shul is because we make a berachah over the minhag, and this won’t apply to other candle-lighting in the public domain or in the workplace etc. This is ruled by the Minchas Yitzchak (Vol. 6, no. 66, sec. 3), the Tzitz Eliezer (Vol. 15, no. 30), the Shevet Ha-Levi (Vol. 4, no. 65; though he notes that there are places in which this was common custom), the Teshuvos Ve-Hanhagos (1:398), and others (the halachah is also cited in the name of R’ Shlomo Zalman Auerbach zt”l). Although there are several minority opinions that one can recite a berachah (see Az Nidberu 5:37; 6:75; 11:32; Yabia Omer Vol. 7, no. 57, sec. 6), the majority opinion is clearly that one should not recite a blessing in such ceremonies. However, there remains a minority opinion for those who recite a berachah to rely upon.

Answer 99

It does not appear that there is any prohibition for a lady to go to a male, non-Jewish hairdresser. Halichos Bas Yisrael (p. 95) cites from Rav Chaim P. Scheinberg that me’ikar hadin there is no prohibition for a lady to go even to a Jewish male hairdresser. Based on Shach (195:20) and Pleisi (195:7), he explains that because the hairdresser is occupied with his job, there is no concern (me’ikar hadin) for hirhur (forbidden thoughts). Other opinions do not concur with this, and write that the occupation of the hairdresser with hair cannot be compared to the occupation of a doctor with a patient, because the entire purpose of the occupation is to beautify his charge. See, at length, Netzach Yosef, Vol. 1, no. 66, and see an interesting correspondance on the subject (Hebrew) here. The debate above is said specifically with regard to a Jewish male hairdresser, who is obligated to avoid any hirhur, and who is liable to transgress the prohibition of velo tasuru acharei… eineichem. For a non-Jewish hairdresser, however, this does not apply, and therefore there would not be any prohibition, even according to the authorities who are stringent for a Jewish hairdresser. The ruling of the Rambam that you mention (Issurei Biah 21:1), who writes that for arayos a Torah prohibition applies even to forms of physical contact other than actual relations, such as hugging and kissing, is not relevant. It is everyday practice in the world for ladies to go to male hairdressers they don’t even know, and this is clearly not a form of maga chibah, an ‘intimate touch’ (like a kiss) that is forb

Answer 100

It is permitted to rip open the wrapping on the plastic plates etc., even if you aren’t stuck, without any problem. The reason is because these wrappings are there only as a one-time covering, until the product is ready to be used, and it was never considered a vessel, therefore breaking it isn’t a problem. It is preferred however that it be opened in a way that ruins it, that it cannot be used as a receptacle, Also be careful not to rip any letters or pictures, because of mochaik ( erasing) O”CH 314- 8, Ketzos Hashulchan 145 ftnt 4, Chazon Ish O”CH 61-2, Shmiras Shabbos K’hilchoso ( ner edition) 9-13, M”B 340-41.

Answer 101

It is permitted to spread butter on bread and it isn’t a problem of memareiach. The reason for this is because in general there is no memareiach regarding food. There are however rishonim that question if there is a rabbinical prohibition. Therefore the Rema says that although it is permitted to smooth out food, (for example icing on a cake) however if someone is careful amount this will be blessed. This applies only to making the food smooth looking and nice, however if the reason it is being spread is not for cosmetic purposes, but only so that it will cover the other food, such as when spreading butter on bread etc. then it is totally permitted. Therefore if the icing is being spread on the cake to cover the cake it is also permitted Rema O:CH 321-19 M:B 82 B:H D:H Tavo Alav

Answer 102

Making instant soups on shabbos has two potential issues. The first one is bishul. Very often the soups etc. will have different ingredients in them that are precooked. Such as spices, dehydrated vegetables and flavorings. This will vary from time to time and place to place. Additionally ,even if they were cooked, they have had to be in an edible state before being put into the soup mix. If the ingredients were not cooked, it would be permitted with irui kli sheini. As you wrote it would be similar to what the Baal Hatanya says. There will however be another point to know- if the soup mix has parsley flakes or other leafy, non cooked vegetables, ( which are considered kalei habishul- items that cook with a minimal amount of heat) then it will need a kli shleishi, (according to R’ Moshe) and according to other poskim even a kli shleishi will not be enough. If one knows that all the ingredients in the instant soup have already been cooked, then it would be permitted in a kli sheini. The second potential issue is losh. Mixes that will become a semi solid, such as puddings, jello, instant mashed potatoes, “mana chama”, instant noodles, that have a sauce, or will congeal a little while later will have an additional issue of losh. This is because when the water is added it will bind the particles in the soup to form either a thick or thin sauce, or a more solid mass. If there is an issue of losh we cannot add any water to them, even if it is cold. If it just watery chicken soup and some noodles and there isn’t any sauce there, then it would be permitted with irui kli sheini, again only if it doesn’t contain uncooked parsley etc..

Answer 103

On one hand your wife is correct, it isn’t gozez , since the hair is not growing from the shaitel, (that will hopefully satisfy the shalom bayis issue). However there are other potential melachos that might be done when combing the shaitel. Some say it might be matir or korayah, since it is ripping hairs that were tied or attached to the net of the shaitel. Others say that it doesn’t apply to hairs or strings. Others say it would be sosair kli, as it is slightly destroying the shaitel by pulling hairs out of it. It is important to remember that the person doesn’t mean to pull out any hairs, however if hairs always get pulled out it will be a psik raisha ( inevitably caused act), however if it isn’t inevitable that hairs will be pulled out then it would be permitted. In fact many poskim say that if the shaitel is synthetic, it is permitted to brush since it isn’t a psik raisha. The same thing would be true if the hairs of this particular shaitel will not automatically get pulled out from brushing. It is important to know that even according to those who allow brushing a shaitel, it is only with a brush, but not with a comb. The reason is because of Uvdin D’chol, as a comb is a kli that pulls out hairs. According to some poskim it is preferable to have a special brush for shabbos with soft hairs. If the shaitel is messy that you wouldn’t wear it that way, then she may not even brush it, because then it is actually tikun mana, because it s fixing the shaitel and making it wearable.

Answer 104

An observant Jew should not attend a wedding of intermarriage. We are prohibited to give positive recognition or encouragement to an aveira. It is called chanufa, and intermarriage is definitely included in that. Intermarriage is one of the gravest things that a Jew can conceive of; it implies a tragic loss to the Jewish nation, and is something we must seek to avoid at all costs. Presence at such a wedding is a personal expression of legitimacy.

Answer 105

It is permitted. The source of the Pischei Teshuvos is the Bais Shomo (O:CH end of siman 34) that when transporting a sefer torah outside one should be careful not to go near tzoah or other dirty things. This is since it isn’t kavod for the sefer torah to be in an unclean place, and a place that we are not allowed to learn torah or even think torah thoughts. The reason we don’t walk near a church to distance ourselves from the house of an Avodah Zara, but that is only not to be within 4 amos. Which would not apply to the street that the car is driving on, which is more than 4 amos away

Answer 106

{Gemarrah} (Psachim76) eating meat and fish together leads to ''davar acher '' (Rashi)-tzaraas (Chulin10a)-Chamira sakanta meisura {Halacha} (0'ch173) and (Y'd116)-paskin like this Gemarrah Magen Avraham-maybe not applicable anymore Darchei Tshuva(shvus Yakkov)-Don't follow the MA Chasam sofer -no sakana but Issur derabanan chicken and fish Pischei teshuvah (YD116)-same halacha as meat and fish

Answer 107

can wrap it up and throw it out ``` Shua(yd352)-challa outside E"y must be burned -nowadays lots of Kulos minhag to throw out Tshuvos vehanhagos (1:620) ```

Answer 108

The Shulchan Aruch (OC 202:15) follows the opinion of the Rambam that the bracha for sugar is Shehakol. However, the Mishna Berura writes that since there are varying opinions in the Rishonim as to the bracha for cane sugar, bidieved (after the fact), if one recited Ha’eitz (opinion of the Tur) or Ha’odama (opinion of the Baal Halachos Gedolos), one does not repeat the bracha. The accepted ruling is that on all forms of sugar, whether extracted from a cane or a sugar beet, we recite Shehakol. The Beiur Halacha writes that even if one were to suck on the sugarcane itself, one should recite Shehakol.

Answer 109

The Mishnah Berurah (O.C. 690:48) writes that if one misses a single word, the obligation of reading the Megillah was not fulfilled. There may be a difference between men and women in this regard. The Rama (O.C. 689:2), based on Tosfos (Megillah 4a), writes that a woman’s obligation of Megillah is to “hear” the Megillah, not to read it. Mo’adim U’zmanim (2:170, quoting the Leket Yosher) extrapolates from this that a woman’s requirement is one of pirsumei nisa (publicizing the miracle). Therefore, should she miss a word during the reading of the Megillah, she has still fulfilled her obligation. However, the Mishnah Berurah (O.C. 689:1) indicates that women do need to hear every single word. Therefore, it is advisable that everyone follow along quietly with a Chumash, so if one misses a word or two, they can quickly read the missing words and then continue hearing from the Ba’al Korei.

Answer 110

The Gemara (Megilla 32a) writes that there is a machlokes as to whether one who is called up to the Torah should leave the sefer Torah open or close it while they are reciting the berachos before their aliya. According to R’ Meir, one should close the sefer Torahso as not to give off the impression that the berachos are in the Torah. R’ Yehuda, however, is not concerned that people will make this mistake. The Gemara says that the halachafollows R’ Yehuda Thus, Rambam (Tefilla 12:5) and the Shulchan Aruch (OC 139:4) write that when called up, one should open the sefer Torah to see where they are going to read from, leave the Torah open while saying the berachos and then read. One should roll the sefer Torah closed before saying the berachosafter their aliya. The Taz (OC 139:4) and Mishna Berura (139:17) explain that one shouldn’t close the sefer Torah as rolling it back and forth and finding the place again would constitute tircha detzibbura, an unnecessary burden on the community. the consensus of poskimis to leave the sefer Torah open

Answer 111

The Rama (OC 429:1) writes that there is a custom to take up a collection for the needs of the poor for Pesach, and all residents of the city are obligated to contribute. The Mishna Berurah (429:3) notes that this is an ancient custom mentioned in Talmud Yerushalmi. The general rule is that one may not satisfy other obligations with money that was set aside for Maaser Kesafim. For example, one may not give Maaser money to satisfy Matanos La’evyonim or Mishloach Manos (even if one gives Mishloach Manos to the poor). These are independent obligations, and cannot be taken from Maaser. Since Ma’os Chitim is also an obligation, the same rule should apply However, Rav Shlomo Zalman Auerbach (Halichos Shlomo, Pesach 2:3) ruled that nowadays it is permitted to use Maaser for Ma’os Chitim. He seems to say that Ma’os Chitim was a communal obligation, and the community determined how much each person should give. Today we no longer have a communal structure for levying taxes and each person may give whatever amount he chooses. Nowadays, Maaser can be used for Ma’os Chitim because it is collected on a “volunteer” basis, and the amount is no longer obligatory. See also Chut Shani (Pesach 1:2) for an additional reason to permit using Maaser money for Ma’os Chitim.

Answer 112

Min hatorah its mutar -Miderabanan its ossur The Gemara in Masechet Shabbat (94) establishes a fundamental rule relevant to the laws of carrying in a public domain on Shabbat: "Chai Nosei Et Atzmo" – "a living organism carries itself." This means that one who carries a live animal or human being in a public domain on Shabbat does not transgress the Torah prohibition against carrying. A living organism carries his own weight, and therefore the animal or person is not viewed as being "carried" with respect to the laws of Shabbat Tosefot explain that the prohibition against carrying on Shabbat does not apply to carrying living organisms because no such activity was performed during the construction of the Mishkan. The Sages established the categories of forbidden activity on Shabbat on the basis of the activities performed as part of the Mishkan's construction, and therefore activities that have no precedent in the Mishkan's construction are not included in the Shabbat prohibitions. Tosefot note that the builders of the Mishkan never had any need to transport living organisms, certainly not human beings, and therefore such carrying is not included in the prohibitions of Shabbat. Rabbi Moshe Feinstein (Russia-New York, 1895-1986), in his work Iggerot Moshe, poses a particularly novel theory to explain the Halacha of "Chai Nosei Et Atzmo." In his view, the prohibition against carrying on Shabbat applies only when it is evident that the item had been transported. When a person carries a live animal, for example, one who sees the transported animal in the new location will not necessarily realize that it had been carried; it may have reached that new location independently. The prohibition of carrying applies only to inanimate objects, which can change locations only if they are moved by a person, and their relocation unquestionably testifies to their having been transported by somebody. MB-there is an issur miderabanan

Answer 113

A 13 year old that was just bar mitzvah and still hasn’t shown signs of physical maturity is considered a gadol for anything that is d’rabonon (rabbinic in nature) such as reading the megillah, but he cannot be motzei people for obligations that are min hatorah (biblical). Regarding havdalah, it is controversial if women have to hear havdalah min hatorah or not. The 13 year old may be motzei the woman, however it is better that the woman say “boruch hamavdil bein kodesh l’chol” beforehand. This way even if she has an obligation to hear havdalah, after saying boruch… it is only d’rabonon and surely permitted. O:CH 53-9, M:B 53-40, O:CH 296-8, Migdanos Eliyahu 2-18

Answer 114

You can use drinking glasses that were bought in a second hand store, and they do not need to be kashered. The reason is since drinking glasses are usually used as a kli sheini, which essentially doesn’t need to be kashered according to many poskim, coupled with the fact that we glass doesn’t really absorb. You would have to tovel the glasses, with a bracha. The reason being that we readily assume that assume that the glasses were owned previously by a gentile, or by the store owner who is not Jewish M:B Shar Hatzion 451-10,

Answer 115

No. Utensils borrowed from a Jew are obligated in tevilah, and may not be used without immersing them in a mikva. What bracha is recited on peanut butter (a spoonful of peanut butter eaten plain)?

Answer 116

Machlokes -either shehakol or hadamah

Answer 117

3) after yeyu leratzon ``` kedusha: can answer 1)kadosh 2) baruch kavod 3)amen at the end of hael hakadosh ``` kaddish : amen yehai shmai rabba amen to deamiran end of shmai koleinu amen modim; answer first 3 words barchu to chazan or aliya after elohai and 2nd yeyu can answer everything even b4 3 steps

Answer 118

yotzei min hatamei is assur Here ok b/c being that the actual beans didn’t come from the cat, therefore it is similar to bee’s honey, which is permitted because the bee didn’t produce the honey: it only processed it and changed it from the flower into honey. Regarding the enzymes that are from the cat that is also not an issue we don’t consider excrement as part of the actual animal, it is considered “pirsha b’alma”, and therefore the above issue doesn’t apply There are to other factors here that might make drinking this coffee impractical. First of all if there are flavors added to the coffee, it would need a rabbinical supervision, and I don’t think there is any such coffee with such supervision. Secondly even if the coffee isn’t flavored, we must be cautious that the coffee is authentic, since it is very expensive, and there are many imitations of it around, which are adding all sorts of different flavorings and additives etc. to give it a similar taste. Y:D 91-8, Rambam Hilchos Maachalos Asuros 4-20, Rabbis from the OU and Star-k.

Answer 119

min beaino mino -batel beshishim (unless put in for sight or taste (chazusa or teima) Safek derabanan- lechumrah (see shach names all cases)

Answer 120

Katan-no (no maybe he was going to be a gadol) waman -its ok (she was patur )

Answer 121

lechatchila-Misheyakir After alos-with a bracha Before alos -w/o a bracha If you made a bracha before alos no need to remake a bracha

Answer 122

rambam-patur from tzitzis at night Rosh -night clothing(eg;pj's) are patur from tzitzis Rema -make a bracha on day clothes during the day

Answer 123

Fried food is mezonos (even with kevius ) baked then fried there is an opinion its Hamotzi Fried =cooked therefore never hamotzi (MB 168:13)

Answer 124

Machlokes | Maharsham,chasam sofer)-no ownership on intellectual property (intangible Shoel umeishiv ,Igm-does have ownership

Answer 125

1) Teruma gedolah (1%) to kohen 2) maaser rishon(10%) to levi 3) Terumas maaser (10%)-levi to kohen 4) maaser sheni ((10%) eaten in jerusalem yr's 1,2,4,5 5) Maaser ani(10%) for ani Yr's 3,6 In shemitah no terumos or maaseros

Answer 126

The answer is that it depends. If the medication tastes so good that you would consider eating it even if you were not sick, then a bracha is required. So if you always carry cough drops to soothe a sore throat, but occasionally pop one in your mouth as a snack, you should say a bracha. Similarly, children who love taking their chewable vitamins every morning because they taste like candy, should say a bracha. Idealy elegant solution is to comply with both opinions, by saying the bracha Shehakol (which we'll learn about in class #5) on another food before taking such medicines

Answer 127

Similarly, if a food is in a state where it is not fit for human consumption, it does not require a bracha because it is not considered food.4 A few examples: raw potatoes,5 raw rice, raw peppercorns6 fruits that are [bitter or sour and] completely unripe7 spoiled or burned foods8 The general rule is: If most people would not eat such a food even if they were really hungry, then no bracha is required.9

Answer 128

if not thirsty and no pleasure -no bracha eg: doc tells you drink 12 cups when not thirsty no bracha just to swallow a pill but if drink more say a bracha if swallow other drinks need a bracha even if not thirsty (204:7 see Mb42)

Answer 129

A bracha is only made on food that is consumed. If you are merely tasting food (and then spitting it out), a bracha is not said.

Answer 130

In this case, there are various rabbinic opinions. So if you want to taste a food and swallow it, the best approach is to either: Eat at least a kezayit (approx. 15 grams – 1 fluid ounce)18 or drink at least a revi'it (approx. 98cc – 3.3 oz).19 In this case, a bracha is certainly required.20 Eat with the intention of enjoying the food as well, not only to taste.21 First say a bracha on another food, which is being eaten for enjoyment. Or as we said before, simply spit it out instead of swallowing.

Answer 131

One should not say a bracha on foods that are prohibited by Jewish law,22 as such a bracha would be disrespectful to God.23 This includes food that is not kosher food that is stolen or eaten without permission of its owner24 food that is eaten on a fast day, such as Yom Kippur In situations where one is permitted to eat non-kosher food (e.g. to save one's life), a bracha is recited. The same is true for those who must eat on a fast day for medical reasons, when mandated by halacha.25

Answer 132

Rav Belsky, zt”l ruled that the bracha for hearts of palm is Borei Pri Ha’adama. The Gemara (Berachos 36a) cites a disagreement between Rav Yehuda and Shmuel as to which bracha should be recited on kora (hearts of palm). According to Rav Yehuda the bracha is Ha’adama and according to Shmuel, it is Shehakol. The Gemara concludes that since one does not plant a palm tree having in mind to harvest the hearts of palm, the halacha follows the opinion of Shmuel that the bracha is Shehakol. Rav Belsky explained that today, since palm trees are planted with the intent of eating the hearts, the appropriate bracha is Ha’adama. Although hearts of palm grow on a tree, the bracha is not Ha’eitz, but rather Ha’adama. This is because hearts of palm are not an actual fruit, but the core of the stem of the tree. Since they are part of the actual tree and not fruit, the bracha is downgraded from Ha’eitz to Ha’odama (as mentioned in a previous Halacha Yomis).

Answer 133

"Lo Sachaneineim '' issur of showing favour (distance ourselves from NJ) Some poskim-It only applies to Avoda Zara -Most apply it to all NJ Practical Egs: Giving a present w/o benefit to nj's -assur (thats why can give gifts to mail/garbage ppl during there holidays ) if personally know him mutar (even w/o benefit ) Can give nj treif tipping waiter is mutar blood to bloodbank -mutar

Answer 134

Put it up with a bracha (like tzitzis which fell off ) Night/ day the same re putting up the mezuzah

Answer 135

1) In chu''l -chiyuv only after 30 days (not called your home yet ) Want's to put up before only say the bracha after 30 days (kuntres hamezuzah 81-82 chovas hador 5;2) 2)In Eretz Yisroel- put up immediately (mitzvas yishuv eretz yisrael - will stay or get tenants -mezuzas expensive) (men44a,shua286,22)

Answer 136

1) Is it a sakana(MA-no) 2) chicken same halacha as meat (PT) 3) seperation required(eat/drink) 4) bitul(1/60 is batel) 5) bittul issur lechatchila (wostershire sauce) 6) keilim -no need seperate keilim (cooked together needs kashering) 7) reicha -bedieved ok zeai-bedieved assur (dry foods vs liquids )

Answer 137

close -after each aliyah cover -for kaddish or mi shebeirach bach(yd277)-leaving open any sefer is disrespectful shua-minhag to cover between aliyos rema-ashkenaz roll closed Taz-covering is a tircha

Answer 138

rule -eaten in the meal or letzorech seuda -patur with Bm wine(even if don't drink in meal )-patur with bircas hamazon(have in mind ) (its an appetiser) wine of havdalla -ideally say the bracha achrona other drinks -say after bracha if so thirsty then its part of meal -patur with BM Mezonos- A)if letzorech seuda-patur with BM B)eaten for taanug -min hadin say after bracha Machlokes definition of pas haba bekisnin -idealy don't make a bracha achrona (b/c safek bracha sheina tzricha ) Fruit Will be eaten in meal- patur with BM Not eaten in the meal -say a borei nefashos (176,177)

Answer 139

R’ Moshe Feinstein (Igros Moshe OC 4:60) writes that one may only use timers on Shabbos for one’s lights. Firstly, timers are akin to instructing a non-Jew to perform a melacha on one’s behalf which is prohibited. Additionally, it isn’t respectful for Shabbos. As people always had non-Jews come in to their houses to light and extinguish their lights, lights remains an exception. Nonetheless, most poskim disagree. The Chazon Ish (OC 38:2), R’ Ovadia Yosef (Yabia Omer 3:17), R’ Shlomo Zalman Auerbach (Minchas Shlomo 1:11:8), R' Eliezer Waldenberg (Tzitz Eliezer 1:20:9) and R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 13:23) write that one may set timers for other electrical appliances, too. This wouldn’t apply to appliances that make a noise, though. Thus R’ Shlomo Zalman Auerbach (Minchas Shlomo 2:20) writes that one wouldn’t be able to put a radio on a timer.

Answer 140

R’ Moshe Feinstein (Igros Moshe OC 4:91:5; YD 3:47:4), R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 2:110) and R' Eliezer Waldenberg (Tzitz Eliezer 1:20:9) holds that timers are muktza and must therefore not be adjusted on Shabbos. R’ Shlomo Zalman Auerbach (Minchas Shlomo 1:11:8), R’ Ovadia Yosef (Yabia Omer 3:18:2) and R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 13:25) hold that timers aren’t muktza, however. Thus, while one isn’t allowed to adjust the timer to switch on or off earlier than planned, one may adjust the timer to prevent or delay the timer from switching the appliance off by pulling pins out (Minchas Shlomo 1:11:8; 1:13). Likewise, one may adjust the timer to prevent or delay an appliance that is off from coming on.

Answer 141

R'tam(bb2)-some minhagim dont follow (they dont have a basis in logic or halacha ) mharik(shoresh 8)- mihag mevatel halacha(yerushalmi)? only a real minhag with proof in the torah (quotes our tos) rambam-minhag is included in lo sasur we make a bracha on some minhagim (hallel r'ch)

Answer 142

Shulchan Aruch (Yoreh De’ah 293:2) writes unambiguously that the laws of chodosh apply in all circumstances, both in Israel as well as outside of Israel. Indeed, many Sefardim are known to be careful to not eat chodosh in accordance with this ruling of Shulchan Aruch. However, there are two main dissenting opinions among the Ashkenazic poskim. The Bach (Yoreh De’ah 293) disagrees with Shulchan Aruch and writes that the prohibition of chodosh outside of Israel only applies to grain grown by Jewish farmers. Grain grown by non-Jewish farmers outside of Israel is permitted. ``` The Magen Avraham (489:17) writes that because of the difficulty in observing this law, many rely on the opinion that the prohibition of chodosh is limited to Israel and adjacent lands. Though chodosh would apply to grain from countries neighboring Israel, it would not apply in Europe or America. The Rama (Yoreh De’ah 293:2) mentions a third consideration. Since it is uncertain when the planting occurred, one may be lenient and permit eating these grains, because of a double doubt (sfek sfeika). [This point will be discussed further in a future Halachah Yomis.] ``` The Mishnah Berurah (489:45) writes that the majority of people follow the above leniency, and one should not disapprove of those who follow this approach. Nonetheless, it is preferable to be stringent.

Answer 143

When a price hasn't been set, the general rule is that we follow the accepted going rate, k'minhag hamedina. (Choshen Mishpat 331:2) If there is a broadly accepted standard rate, this is easy. However, often there is a range of fees, with some workers charging more and some charging less. In this case, Ketzos Hachoshen (331:3) cites the Ritva that the workman, who is claiming payment, has the weaker hand, and can only demand the lower end of the price range. However, Pischei Choshen (IV:8(11)) suggests that if this particular workman has a known fee-scale for his jobs, or if his quality of work is of a particularly high standard, we would follow that pay scale. To avoid misunderstandings and possibly cheating the worker, the Chofetz Chaim (end of Ahavas Chesed, Part I) strongly recommends getting a price-quote before beginning any work.

Answer 144

The Gemara (Shabbos 149a) writes that one mustn’t stare at a human or animal statue. Thus, R’ Moshe Greenwald (Arugas Habosem OC 39) writes that one shouldn’t look at animals either. Accordingly, one shouldn’t go to zoos at all. Most poskim however disagree. The Shach (YD 142:33) allows one to look at such statues providing that they weren’t created for idolatry (See Magen Avraham OC 307:23). R’ Menachem Mendel Schneerson (Shaarei Halacha Uminhag YD:82) writes that many of the earlier poskim stressed that as we are highly affected by what we see, one should avoid gazing at pictures of non-kosher animals. As young children are particularly impressionable, one should place inspirational pictures near them. One should try to replace teddy bears and pictures of non-kosher animals in children’s books with kosher ones. This doesn’t apply to pictures of animals in Tanach stories, nor does this preclude going to the zoo. R’ Ovadia Yosef (Yabia Omer 4:OC:20; Yechave Daas 3:66) writes that even according to the stricter opinions, there is no issue in looking at live animals. It is in fact, a way of coming to appreciate Hashem’s world (See Rambam, Yesodei Hatorah 2:2). The Gemara (Berachos 58b) writes that upon seeing an elephant or monkey one says a beracha,ברוך.. משנה )את( הבריות, Blessed are You.. Who differentiates the creatures (See Shulchan Aruch OC 225:8). R’ Ovadia Yosef (Yalkut Yosef 3:225:21) understands that the Gemara specifically mentioned elephants and monkeys, to the exclusion of all other animals. According to R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 23:35), however, the Gemara simply picked elephants and monkeys as examples of exotic animals. One going into a zoo should say the beracha upon seeing the first such animal.

Answer 145

``` The Gemara (Pesachim 50b) writes that one who does work on Motzaei Shabbos will not be blessed . Based on this, the Magen Avraham (OC 299:15) quotes the Abudraham (end of Seder Motzaei Shabbos) who writes that the custom is for women not to perform melachaon Motzaei Shabbos. ``` The Aruch Hashulchan (OC 299:21), however, writes that this custom is unheard of, and providing that they have heardhavdala,can do any melacha. He quotes the Gemara Yerushalmi (Pesachim 4:1) that writes that while there is a minhag for women not to do menial melachaon rosh chodesh, there is no such minhag to abstain on Motzaei Shabbos. As for the Gemara that writes about lack of blessing, that is specifically talking about doing melacha before hearing havdala. Likewise, R’ Ephraim Greenblatt (Rivevos Ephraim 2:107) writes that as this minhag is not brought in the later poskim, women may do any melacha after havdala.

Answer 146

Yes. Shulchan Aruch (Yoreh De’ah 112:12) writes that if a non-Jew baked bread, it can become Pas Yisroel if a Jew is mashbiach (improves) the bread by placing the bread in the oven and continuing the baking process. The improvement is effective only if it is the result of additional baking. For example, if bread had a light color and a thin crust, and re-baking the bread will make it darker and give it a thicker crust, this improvement will render the bread Pas Yisroel. Similarly, Rabbi Belsky, zt”l held that if a Jew toasts bread or bagels to enhance the taste, this will effect a Pas Yisrael status. This is also the position of Rav Sternbuch (Teshuvos V’hanhagos I: 444). In contrast, Sefer Issur V’heter Ha’Aruch (43:11) writes that heating cold bread to make it fresh does not make the bread Pas Yisroel since there is no change in the degree of baking.

Answer 147

No, it is not permitted to take a haircut on Chol ha-Moed (Shulchan Aruch 531:1-2). It is only permitted under very exceptional circumstances, where there was no possibility of having a haircut before the festival.

Answer 148

It is prohibited to take a haircut on Chol ha-Moed (Shulchan Aruch 531:1-2), and according to many authorities, this includes shaving. However, Rav Moshe Feinstein (Iggros Moshe, Orach Chaim 1:163; based (among others) on Noda Biyhuda, Tinyana, 99-101) permitted shaving on Chol ha-Moed for someone who shaved before Yom Tov, who shaves regulalry (every day or two), and who feels distress in being unable to shave during Chol ha-Moed.

Answer 149

All liquids such as deodorant, cologne, hairspray, mouthwash, shaving lotion, may not contain denatured alcohol DN alcohol or ethyl alcohol, the reason being is that it can be a derivative of wheat, and it can be distilled and make drinkable. Therefore unless you can verify the source of the alcohol it should not be used. Regarding solids, semisolids, cremes, there are different opinions regarding this. Some poskim say that since it can not be distilled that they may be used for pesach, with the exception of lipstick that contain chometz, since it may actually be ingested. Others however say that since the person wants it for use on pesach that it isn’t considered not fit for canine consumption, and therefore if it contains chometz ingredients it should not be used. They furthermore say that this was the minhag in klal yisroel. Regarding Lipstick – Aside from all that was stated above, flavored lipsticks should not be used, and it is preferred to use pesach approved lipstick and toothpaste, and one should preferably not use the same stick that was used during the year

Answer 150

The halacha would be the same as regular shopping, that it is only permitted if it is for the festival needs or to prevent a loss ( davar ha’aved).

Answer 151

The general custom is to abstain from colognes and perfumes on Pesach, because of the concern that the alcohol is derived from chametz. Some write it is prohibited to use such perfumes, because the alcohol is not ‘spoiled’ by the added scent. However, many write that where there is no reasonable alternative, it is permitted to use the alcohol, because the perfume is unedible (even for a dog). The alcohol of some perfumes is synthetic, but others still derive the alcohol from chametz. Kitzur Hilchos Pesach (Chesner) prohibits the use of perfume, but many are lenient (for instance, see Or Torah, Vol. 25, citing from Rav Ovadyah Yosef; Be’Ohalah Shel Torah, Vol. 2, no. 63; the latter sources also discusses the question of whether the application of the perfume is considered sicha, which might be considered like drinking. After a discussion of the subject, he is lenient, where a reasonable alternative cannot be found.)

Answer 152

If the room has not been checked for chametz, then you have to check it for chametz. However if you are staying in a hotel and there was a religious Jew that stayed there before you and checked the room then you wouldn’t have to check it. Regarding the frigobar, that is problematic because we are not allowed to have the chometz even of a non Jew in our possession. Ask the management to remove all items that are chometz, i.e. beer, whiskey, cookies, or tell them that you don’t want a fridgobar at all. If you already took the key, then you have to either burn the chometz, or throw it in the garbage in a way that no one will benefit from it, (even if it means that you will eventually have to pay the hotel for the bottle etc.).

Answer 153

The issue of maris ayin is that people will think that you are eating non kosher things in the restaurant, and it wouldn’t matter whether you are sitting or standing. If it is a normal thing to only order a drink in this restaurant, and people seeing you would readily understand that you came in only for a drink then it would be permitted. Igros Moshe O:CH 2-40.