1) Any money that one earns is subject to the obligation of Ma'aser. This includes monetary gifts, money that was found or any other money that is now lawfully yours.
According to many Poskim it is either mandatory or a very praiseworthy act to give Ma'aser from non monetary gifts as well. (According to the Chazon Ish, doing so will save the giver from much harm).
The way to do this is to figure out how much the gift is worth (the lowest price possible to pay for this item on the open market), and then give 10% of that value to Tzedaka.
2) One who receives money from his/her parents or in-laws for living expenses must give Ma'aser from that money. (Psak of Rav Moshe Feinstein Zatzal and Rav Shlomo Zalmen Auerbach Zatzal. However, Rav Moshe writes that if the money is given to the Chasan (groom) for the express purpose that he may sit and learn calmly without worrying about providing for his wife, he is exempt from Ma'aser. See Igros Moshe Yoreh Deah Vol. 2 Siman 112)
A poor person that receives money from Tzedaka should give 10% of what he receives to another poor person. (According to the Peleh Yoetz, chapter on Ma'aser).
Others argue and maintain that he may not give money that was given to him for living expenses to Tzedaka (Psak of Rav Moshe Sternbuch Shlita quoted in Am HaTorah journal 1982 Mahadura 2:2)
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the Halacha For Today website. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader's Question:
You mentioned not too long ago that kissing ones Tzitzis during shema may be considered a hefsek and there are some poskim that hold like this.
My question is: does kissing ones teffilin by "ukshartem.......Yadecha........bain ainecha" both times constitute a hefsek like by tzitzis? and if not why?
My Answer:
Yes, those Poskim who refrained from kissing their Tzitzis during Shema, would also refrain from kissing their Tefilin during Shema, though touching the Tefilin at those junctures, without kissing them is acceptable according to all opinions.
The kissing is the Hefsek (according to those Poskim) as even those who don't kiss their Tzitzis during Shema, still hold them, and even place them over their eyes when saying "U'ReIsem Osam" as the Bais Yosef writes to do.
Our holy sages, the Chazal tell us
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
1) Jews who are incarcerated in prison, even in civil countries, are considered "captives" according to many Poskim, and one may spend more than 20% of his/her income to secure their release as it is "Pidyon Shevuyim- releasing of captives". (Psak of Rav Moshe Feinstein Zatzal and others)
2) Some Poskim maintain that "Pidyon Shevuyim" is only if a Jew is incarcerated "for no reason" as was common in the olden days for the authorities to put Jews behind bars for no reason other than the fact that they were jewish, but isn't very common today (Baruch Hashem as most of us live in Medinos Shel Chesed, benevolent host countries).
If one is incarcerated due to a crime he committed (stealing, tax fraud or other serious crimes) there is no Pidyon Shevuyim, as he is being rightfully punished for his actions (Psak of Rav Shlomo Zalmen Auerbach Zatzal. See also Pischei Teshuva Yoreh Deah Siman 251:1)
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the Halacha For Todaywebsite. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader's Question:
I have a question concernig the Halacha of adding requests during Shma Koleinu: Does it have to be in Loshon Hakodesh? I once heard that tefillos in Loshon Hakodesh and yiddish(!) are preferable than in any other language... is it true? and would it be possible to know where its brought down? ?
My Answer:
Though the best language to daven is Lashon Kodesh (See Mishna Berura and Biur Halacha Siman 62 and Aruch HaShulchan Siman 101:9), Tefilos may be said in any language that you understand, as long as they are heartfelt Tefilos from the heart (See Mishna Berura Siman 122:8). This is true for all Tefilos no matter if they are B'Tzibur or B'Yechidus.
The only exception is the Aramaic language , as Tefilos may not be said in Aramaic unless one is davening B'Minyan (Therefore B'Yechidus one doesnt say Yekum Purkan, Brich Shemei or other Tefilos that were written in Aramaic).
Yiddish is no better than English or French regarding these Halachos. There are 3 categories: 1) Lashon Kodesh 2) Aramaic 3) ALL other languages.
See archives of my Halachos on Tefilah beginning with Halachos of Oct. 20 2008 for a more in depth treatment of these halachos.
Our holy sages, the Chazal tell us
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
Today's Halacha has been dedicated by a daily reader, R.A. For a Zechus Refuah Shleima for her uncle, Osher ben Yita. Please have in mind when learning today's Halachos that it should be in his merit. Mayhe have a speedy recovery! Amen.
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1) One whose forefathers ( i.e. parents or grandparents) had the custom to give Ma'aser , must continue this custom and give Ma'aser from any income he/she earns.
The reason for this is due to the Mitzvah of "Shma Bni Musar Avicha V'Al Titosh Toras Imecha" (Mishlei 1:8) , the commandment to hold on to all good customs of your parents and grandparents.
One who now gives Ma'aser based on the aforementioned fact that his parents gave, can not be Matir Neder (absolve him/herself of this obligation) as he/she is doing so based on "Al Titosh Toras Imecha" and not based on a Neder. (Based on Sefer Ahavas Chesed from the Chofetz Chaim)
2) According to many Poskim, today's days (B'Zman HaZeh) when we do not practice "Ma'aser Tvuah- tithing of grain", it is obligatory on each and every individual to practice "Ma'aser Kesafim- tithing of income" (Shla HaKadosh Chulin Inyan masa Umatan B'Emunah, Netziv in He'emek Shaila Parshas Korach Sheilta 132:1, Derech Emunah from Rav Chaim Kanievsky Shlita Hilchos Matnas aniyim Perek 7: Sif Katan 73 in the name of the Chazon Ish. This was also the opinion of the Steipler (in Kraina D'Igrasa Vol. 1 Os 189) and Rav Eliezer Menachem Man Shach Zatzal (Michtavim U'Maamarim Vol. 3 page 78) who always stressed to all who asked them the extreme importance of giving Ma'aser) as well as many other contemporary Poskim .See also Igros Moshe Yoreh Deah Vol. 1 Siman 143)
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the www.HalachaForToday.com website. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader's Question:
We have a shabbes minyan. It is common that there is no one saying a kaddish. What is the din, or the minhag, regarding someone saying a kaddish at the conclusion of shachris, mincha and maariv? Obviously someone who has said kaddish as a mourner in the past, but is not presently saying.
My Answer:
There are a few different opinions about the Kaddish after Aleinu. I will try to briefly summarize them for you.
The Arizal was of the opinion that it isn't necessary. The Sefardim follow this custom.
The Rama (Siman 132:2) requires a Kaddish after Aleinu, even if no mourner is present. The Mishna Berura explains that a) since Aleinu has pesukim it must be followed with Kaddish and b) this Kaddish was instituted to be said by a mourner that can't daven for the Amud to have an easy opportunity to say Kaddish. But if no mourner is available, someone else should say it (even someone with parents, if the parents don't object, according to the Rama).
Rav Shlomo Zalmen Auerbach Zatzal and YB"L Rav Shmuel Wosner Shlita and Rav Chaim Kanievsky Shlita all require Kaddish after Aleinu. Rav Yosef Shalom Elyashiv Shlita maintains that it is a minhag, and can be said, but isn't mandatory.
The prevelant Minhag seems to be to have someone without parents to say a Kaddish after Aleinu, but if everyone in the minyan has parents ( for which they should all thank Hashem) no Kaddish is recited.
Our holy sages, the Chazal tell us
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
1) After saying the Bracha of HaMapil it is forbidden to talk, eat or drink, as doing so will be a Hefsek (interruption) between the Bracha of HaMapil (which is a Bracha on [going to] sleep) and sleeping, and render it a Bracha L'Vatalah (a blessing in vain)
If one knows that he/she will not fall asleep for a while, or if one wants to read a book/Sefer after saying Krias Shma Al HaMitah, it is best to say the Krias Shma without saying the Bracha of Hamapil, and only say HaMapil later on when you are ready to go to sleep.
2) If one said Krias Shma Al HaMitah and HaMapil and fell asleep, and then woke up in the middle of the night, the Krias Shma and HaMapil need not be repeated, as the obligation is only to say it once a night. (Psak of Rav Chaim Kanievsky Shlita) There are some opinions that require you to repeat the Krias Shma and HaMapil, when going back to bed in middle of the night, without Sheim Umalchus. (Magen Avraham Siman 6:8)
Halachos for Shabbos Kodesh
1) If one used the bathroom after saying HaMapil, it is permissible to say the Bracha of "Asher Yatzar", and it isn't considered a hefsek (interruption) between the Bracha and sleeping.
After saying "Asher Yatzar", one should repeat the first Parsha of Krias Shma and say some Pesukim (Shu"t Tzitz Eliezer Vol. 7 Siman 27, Shu"t Be'er Moshe Vol. 1 Siman 63 and many others. The Chazon Ish disagrees and maintains that it should not be recited, as it will be a Hefsek and render your HaMapil into a Bracha L'Vatalah. It isn't clear how the Mishna Berura paskens in this case)
2) Similarly, if one remembers after HaMapil that they didn't daven Maariv, count Sefiras HaOmer or say Kiddush Levana (if it's the last possible night for it), it may be said when remembered, and the Krias Shma and some Pesukim be repeated when going to sleep. (The Steipler Zatzal debates whether the Chazon Ish would differentiate between Maariv and Asher Yatzar or not)
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the Halacha For Todaywebsite. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader's Question:
I would like to make sure I understood correctly [what you wrote in the Halachos].
From what I read, [I understood that] during davening Shemone Esreh one, who lives in galus - should face Eretz Israel, one who lives in Eretz Israel - should face Jerusalem and one who lives in Jerusalem - should face Western Wall. If this is correct, should Americans face South and not Mizrach (East) [as is the common custom]?
My Answer:
Yes, you understood the Halacha correctly. The ideal direction to daven is towards Eretz Yisroel, and not necessarily towards Mizrach, as most of us commonly do!
The Rama (Siman 94:2) says that the reason "we" (meaning those in Cracow, where he resided, as well as the rest of European Jewry) daven towards Mizrach is because we reside to the west of Eretz Yisroel.."
In the USA, we are not to the west of Eretz Yisroel, and thus should not face "Mizrach" according to halacha, yet that seems to be the prevelant Minhag.
Please consult your Rav before making any personal changes regarding which direction you daven.
Our holy sages, the Chazal tell us
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
1) Besides for the Krias Shma Al HaMitah and HaMapil that is said before bed, it is prudent for each person to "think over" all that happened in the previous day.
If one committed a sin that day, he/she should be remorseful for having committed the sin and accept upon themselves to improve in that area and not commit that sin again; especially sins which are unfortunately sometimes commonplace such as Lashon HaRa, lying, Letzanus, Bitul Torah, Bitul Zman etc. (Mishna Berura 239:9)
2) Some have the minhag to say the Seder of Vidui (Ashamnu, Bagadnu, Gazalnu etc.) each night (besides Shabbos) before going tosleep (Kaf HaChaim 239:2)
It is also good to forgive anybody that may have slighted or hurt you in the day(s) that past, each night before going to bed. Doing so is a Segulah for Arichus Yamim- a long life. (Mishna Berurah ibid.)
Some people have the Minhag, before going to bed, to go to the door of their room, place their hand on the Mezuzah and say certain Pesukim for Shemirah. (See Kitzur Shulchan Aruch Siman 71:4)
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the www.HalachaForToday.com website. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader's Question:
In [the] Halacha portion [a while back] you mentioned the issur to daven in front of an open TV.
What about today's computers (with the internet on, for example)? This would come to practical use every day for many of us who eat at least one meal in front of the computer as we work, and then bentch right where we are.
My Answer:
Although I haven't seen any seforim discuss this directly, and it is indeed possible that a computer would be the same Halacha, I would say a Sevara (gut feeling) that in a room with a computer on it is fine to daven for the following reasons:
A computer isn't audible and is much less distracting than a television. Also. you can control whats on the screen and (hopefully) there isnt any Kefirah, Pritzus or other impure graphics G-d forbid on the screen, whereas the TV spews filth and Kefira non stop, and is not in our control.
Obviously one cannot daven or bentch while actually looking at the computer screen, and of course, if it is possible to turn off the computer for a few moments, it would be best, but I don't think it would be as chamur (stringent) as a TV.
1) If one is sick, or otherwise unable to say the entire Seder of Krias Shma Al HaMitah, it suffices to say the first parsha of Krias Shma and the Bracha of HaMapil.
If even that is too difficult, just the first Posuk of Krias Shma should be recited. (See Rambam Hilchos Tefilah 7:2. Aruch HaShulchan 239:5)
2) Even if one knows that he/she will not fall asleep immediately after saying Krias Shma Al HaMitah, it is still OK to say it when going into one’s bed for the night.
However, it is best if the Krias Shma is said when you are ready to go to sleep, and not if you still plan to read a book or otherwise remain awake for a while. (Mishna Berura 239:3. There are opinions that maintain that it may not be recited until one feels the sleep overtaking him/her, but most Poskim agree with the Mishna Berura.)
If one said the Krias Shma Al HaMitah and remained awake for a long time afterwards, it is proper to repeat the first Posuk of Krias Shma when he/she feels sleep overtaking them.
NOTE: I received the following email today from a reader, and thought it was inspirational, and worthwhile to share with everyone, especially now that we are learning the Halachos of Krias Shma Al HaMitah:
"After reading [yesterday’s] halacha, I was reminded of a story about my grandmother, Rochel Freiman a"h. She said that her favorite song as a child was "Rigzu V’al Techetau...", a pasuk that we say in krias shema al hamitah. In fact, she said that she could never bring herself to do a sin. Whenever she was about to do an aveira, she just couldn’t bring herself to do it! She was quite a great woman who truly exemplified this pasuk."
The power of a Posuk!
The Power of a Song!
The power of a great Jewish woman!
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the Halacha For Today website. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today )
Reader’s Question:
1) Is one allowed to take on a later Sof Zman Tefillah time (e.g. the [shitah of the] LEVUSH) or do you have to stick to the GR"A’s time?
2) Also I heard one can daven later on SHABBOS! Is there any truth in that? 3) If one missed sof zman tefillah which part of davening should or should not be ommited? [until chatzot]
My Answer:
1) The accepted 2 times to follow are either the Magen Avraham or the Gr"a and Baal Hatanya’s zman. To adopt a different Psak, I would suggest speaking to a Rav first.
2) Regarding davening later on Shabbos, please see the Halachos for July 17th 2008 on the archive page of my site (www.HalachaForToday.com) , where we discussed this question:
3) If it’s still before Chatzos, he should say Birchos Krias Shema, and Krias Shema. If it’s after Chatzos, he must only say the Parsha of Yetzias Mitzrayim, but the Poskim say it’s good to say the entire Krias Shema in order to accept upon himself the reign of Hashem. Shemona Esrei cannot be said after Chatzos, and depending upon the circumstance, a make-up Tefilah may need to be added by Mincha. Between Sof Zman Tefilah and Chatzos, most
Poskim say that if he is a Meizid (he could have davened in time, but was negligent) he may not daven anymore (or he may daven and make a Tnai that if he may not daven now, the Tefilah should be a Tefilas Nedava). If it was a Shogeg (not his fault) then B’Dieved he should daven Shemona Esrei, but he does not get S’char of Tefilah B’Zmanah
1) Some Poskim maintain that the Bracha of HaMapil should be said without "Sheim Umalchus- the name of Hashem". (See Kaf HaChaim Siman 239:7).
However, the prevalent minhag is to indeed say it with "Sheim Umalchus".
2) Rav Moshe Sternbuch Shlita (in Shu"t Teshuvos V'Hanhagos Vol. 1 Siman 198) quotes in the name of Rav Meir Premishlaener Zatzal that women should say the Bracha of Hamapil, as saying it is a Segulah not to have miscarriages.
Thus, even according to those opinions that maintain that women are exempt from the complete Krias Shma Al HaMitah, there is still a good reason for them to say HaMapil. (See the Teshuva of Rav Sternbuch Shlita at length that according to all opinions, women should say the first parsha of Shma,V'Hee Noam, B'Yadcha Afkid Ruchi, and Bracha of HaMapil)
Children, from the age of 6 or 7 should be trained in the recital of Krias Shma Al HaMitah, as doing so will help the child attain Yiras Shomayim- fear of Hashem. (Ben Ish Chai, Halachos parshas Ki SeiTzei Os 22)
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the Halacha For Todaywebsite. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader's Question:
Is there a shita (halachic opinion) that holds not to pound the heart during [ Shemona Esrei, during the Bracha of] Selach Lanu?
My Answer:
I did not come across any shitos that said specifically not to do it (besides on days when no Tachnun is said, as we mentioned in the Halachos a while back). However, I have actually observed some Talmidei Chachamim (of Lithuanian Mesorah) who do not do it. Perhaps it was not done in the Yeshivos in Lithuania, but I do not know this for sure.
(If anyone has a Mekor for this , please let me know. thank you.)
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Timely Reminder:
Any wicks/oil that was used in the actual lighting of the Menorah may not be used for any other purposes and as such should preferably be burned (or at least discarded in a respectable manner).
Wicks/oil that was bought for Chanukah but was never used (and is still in the box or jar) may be used for any purpose.
1) It is very common for people to "go away" for Shabbos Chanukah, andmove into their parents, in-laws, friendsor other houses that aren't their own. This of course presents various different Halachic questions in regard to where to light the Chanukah menorah on Friday night as well as on Motzei Shabbos.
One who is a guest in someone else's home, even for one day, must light Chanukah candles in that home, provided that he will be eating in the home as well as spending the night sleeping there. (Rav Shlomo Zalmen Auerbach Zatzal.See also Chayei Adam Klal 154:32)
Therefore, the menorah should be lit Friday afternoon in the home where you will be spending Shabbos.
2) If when Shabbos is over you are still in your host's home, and you are planning to stay there for a while, it is best to light alongside the host right after Shabbos at the proper time, and not wait until you get back to your home, even though you will indeed be going home and sleeping in your own house.
If however, you plan to leave for home right away, and if you light in the host's home, you will not be there for a full half hour after the lighting, it is best not to light until you get to your own home. (Rav Shlomo Zalmen Auerbach Zatzal. His reasoning is that if you leave before half an hour, and thus the house is no longer considered your house, it may be like one who lit a menorah with not enough oil to last half an hour, in which case you haven't satisfied your obligation. See Halichos Shlomo Perek 14 Ha'arah 37)
Halachos for Shabbos Kodesh
1) When Rosh Chodesh Teves falls out on Shabbos Chanukah (as it does this year), the Birchas Hamazon is very lengthy, as "Retzei", "Ya'aleh V'Yavo" and " Al HaNisim" are added.
If Al Hanisim is inadvertently omitted from Birchas Hamazon, it isn't repeated. If "Retzei" or "Yaaleh V'yavo"[in certain cases on Shabbos] is omitted, the BirchasHamazon is repeated.
There is a dispute in the Poskim regarding one who omitted Al Hanisim (which doesn't necessitate repeating the Birchas hamazon) and also omitted Retzei (which does necessitate repeating the Birchas Hamazon).
Some Poskim maintain that when you repeat the Birchas Hamazon you do not say Al Hanisim (Magen Avraham, Elya Rabbah, Shulchan Aruch Harav and others)
Others maintain that once you are repeating the Birchas Hamazon already, you need to also include the AlHanisim (Pri Megadim, Chayei Adam, Shaarei Tzion and others)
It is best to try and not to forget, as it isn't clear which of the above opinions the Halacha follows.
2) The Bracha on "Latkes- those delicious potato pancakes that are traditionally eaten on Chanukah" which are made from grated potatoes is "Borei pri Ho'Adama" as usually one can still recognize the potatoes.
However if the potatoes were blended so finely that they aren't recognizable as potatoes, the Bracha recited on them is "SheHakol NihYoh B'Devaro". The same Halacha applies to potato kugel. (Psak of Rav Shlom Zalman Auerbach Zatzal)
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the www.HalachaForToday.com website. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader's Question:
Why is it that rosh Chodesh we only say ½ Hallel? Any Marie Mekomes(Sources)?
I know it's a minhag etc. but Rosh Chodesh is M'doiraysa(Biblical) , Chanuka isn't...?
My Answer:
The Gemara (Arachin 10 a-b) says that only days that are called "Moed" and also "Mekudash" with "Isur Asiyas Melacha- days on which we are prohibited to do Melacha" require the recitation of Halel. The Gemara learns this from a Pasuk.
Therefore Rosh Chodesh which isn't Mekidash B'Asiyas Melacha doesnt require Halel. The Gemara goes on to say tha taccording to this logic, Chanukah should also not require Halel. The Gemara answers that since a Nes happened, we still say Halel.
Many years later, the Chachamim decided to say Halel on Rosh Chodesh as well as on the last days of Pesach (which were initially exempt) as well. In order to differentiate between the 18 days on which we are required to say the Halel and the days when it is only a Minhag they instituted the recital of "half" Halel. (See also Mishna Berura Siman 422:12)
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L'Kavod Chanukah and Rosh Chodesh I will add another Q&A
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Reader's Question:
1) Firstly, regarding "Al Hanissim" in middle of birkas hamozan- whats that small tefillah that one puts in in case he forgets to say it and reminds himself before "hurachamon"?
2) second of all, just last night, after candle lighting, I decided that instead of just wasting my time by the candles with shmoozing, i will use my precious time to say "Perek Shira" As I was in middle of saying it, some of my family members claimed that one is not permitted to say it at night, since it entails lots of pesukim from Tehillim. I always knew that perek shira one can say any hour of the day/ night. is that not correct?
Also, if you can provide any insight as to why one cannot say Tehillim at night i would greatly appreciate it.
My Answer:
1) The accepted Nusach to say is "HaRachaman Hu Yaaseh Lanu nisim V'Niflaos k'mo SheAsisa L'Avoseinu Bayamin Hahem BaZman HaZeh. BiMei MaTisyahu...." (see Bais Yosef Siman 187 and Siman 682. See also Ram'a Siman 187:4 for a slightly different Nusach)
2) I commend you for spending the time after Hadlokas neiros doing something meaningful. The subject of saying Tehilim/ pesukim at night is a fascinatiing one, and there are many different opinions about this. If Tehilim is prohibited at night, it would only because of its status as "Torah Sh'Biksav", and not intrinsically because it is Tehilim.
I will list a few of the many Mekoros for this:
*The Be'er Heitev on Orach Chaim Siman 238 quotes the Arizal who says that one shouldn't study "Mikrah- Torah sheBiksav" by night. The Seforim say that the aforementioned Arizal does not apply to Thursday Night/Friday mornings.
* The reason for this is obviously Kabalistic (See the Artzos HaChaim (Malbim) Siman 1:36. See also Yesod V'Shoresh H'Avodah Sha'ar 6;HaNitzutz Perek 2 ) . In Shu"t Cham Sha'al Vol. 2 Siman 25 he quotes the great Mekubal Rav Shalom Sharabi (Rashash) who maintained that Tehilim was excluded from the above prohibition, and may be said at night. In fact, he says that Dovid Hamelech composed and wrote the Tehilim at night! (Another reason is because Hashem gave Tehilim a status like "NeGaim and AHalos", which basically gives it a status of "Torah Sh'Ba'al Peh", which is permitted anytime.
* If the Tehilim is being said for the Refuah Shelaima of a Choleh it can surely be said at night. (Psak of Debreciner Rav in Be'er Moshe Vol. 4 Siman 22, Eishel Avraham (Butchatch) Orach Chaim Siman 306, and other Poskim)
* If the Pesukim are learned with a Pirush (commentary such as Rashi) then it is not a problem at all and has a status like oral Torah, which of course can be learned at night. (Shu't Levushei Mordechai Siman 186 and others)
Perek Shirah would be OK to say at night for two reasons: 1) Most of the Pesukim are indeed from Tehillim, which we learned is permitted. 2) The Perek Shirah in its entirety is a "Beraisa" which teacheds us which Pesukim each part of creation recites in praise to Hashem, so in essence it probably has a status of "Torah Sh'Ba'al Peh", no different than learning a Gemara that quotes Pesukim in it.
2nd Day Rosh Chodesh Teves 5769 (7th Day of Chanukah)
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1) It is a Mitzvah to recite "Krias Shema" before going to sleep for the night.
This is commonly referred to as "Krias Shema SheAl HaMitah- Shema recited before bed".
Even if all three Parshiyos of Shema were already recited after nightfall (during Maariv or any time), the Krias Shema SheAl HaMitah must be recited again before bedtime.
This Halacha is derived from the Posuk "Imru BilVavchem Al Mishkavchem" (Tehilim 4:5. See Rashi on Gemara Brachos end of 4b)
2) Only the first Parsha of Shema must be recited in order to satisfy the obligation of Krias Shema SheAl HaMitah. (If the three Parshiyos of Shema were not recited after nightfall, however, then they must be recited in order to satisfy the obligation of reading Kerias Shema at night, which is independent of the recital of Krias Shema SheAl Hamitah. This is common when davening early Maariv before real nightfall)
However, many are scrupulous to recite the entire Krias Shema (all 3 Parshiyos) which contains 248 words (when including the three preceding words of "Keil Melech Ne'eman). Doing so will protect a person's 248 limbs [from physical and spiritual harm while he/she sleeps]. (Mishna Berura Siman 239:1)
Women should also recite Krias Shema SheAl HaMitah, since the primary reason for its recital is for Shmirah, protection, and women also require protection. (Elya Rabbah and Pri Megadim Siman 239)
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the Halacha For Todaywebsite. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader's Question:
With all the [Tzedakah]Chinese Auctions being held around this time, please clarify these questions if you can:
1)Can Ma'aser (money one tithes for charity) be used to purchase auction tickets? 2) If so, if you win a prize, do you have to add back the ticket price to the Ma'aser you owe? 3)Do you take Ma'aser from a prize and/or cash that is won? 4)If you have a Pushka for a particular organization, can the contents be used to buy tickets for that organization's auction, or does it have to be given no strings attached?
My Answer:
1) The Poskim are divided on this issue. The Sefer Hilchos Maaser Kesofim says in the name of Rav Shmuel Felder shlita ( A respected Posek in Lakewood, NJ) that he heard from Rav Shlomo Zalmen Auerbach Zatzal, and YB"LCT,from Harav Yosef Shalom Elyashiv Shlita that it is prohibited under all circumstances.
Other Poskim maintain that as long as there is no limit to the amount of tickets being sold for the item, you may use Maaser money to purchase the tickets. This is the opinion of Rav Moshe Feinstein Zatzal (Igros Moshe Orach Chaim Vol. 4 Siman 76)
According to this if there are a limited amount of tickets being sold in the auction/raffle, then Maaser may not be used for their purchase.
Some Poskim allow maaser to be used in all instances, even when a limited amount of tickets are being sold. (Rav Shmuel Wosner Shlita in Shu"t Shevet Halevi Vol. 9 Siman 200. See also Shu"t Teshuvos V'Hanhagos from Rav Moshe Sternbuch Shlita Vol. 3 Siman 289)
There are so many other opinions in this, with different conditions and stipulations, that it is impossible to write them all here. As always, for a final Psak please consult your Rav.
2) Some Poskim maintain that if you win, indeed you should give the amount of the ticket purchase to Maaser again. (Rav Moshe feinstein ibid.)
3) Rav Moshe also maintains that you must give Maaser on what you won, as it is no different from any other income you earn. He writes that it is proper to give this Maaser to the organization from whom you won the prize.
4) Once you put the money in the Pushka, it belongs to the Tzedaka/Organization, and you may not use it for any purpose from which you will benefit. If while you give the money to the Pushka, you stipulate that you are amassing this money for their auction or rafle, perhaps it would be OK. As with everything, consult your Rav for a ruling.
1)There are different opinions amongst the Poskim if the Mishnayos of Perek "BaMeh Madlikin" which are usually said each Friday night before Maariv , is said on Shabbos of Chanukah.
One of the reasons given for not
saying it is because these Mishnayos discuss the many types of oils
which aren’t acceptable for lighting the Shabbos candles. The Gemara (Shabbos 21b) says that the oils that are not good for Shabbos lights are indeed acceptable for Chanukah candles.
Therefore, according to these opinions, we don’t want
people to think we are referring to the Halachos of the Chanukah
candles, so we refrain from saying "BaMeh Madlikin" altogether. (See Shulchan Aruch Siman 270:2 and Ram"a and Mishna Berura ibid.) Many Minhagim exist regarding this, and each Kehilah should follow their individual practice.
2) There is a Minhag to say the Mizmor of "Mizmor Shir Chanukas HaBayis L’Dovid" (Tehillim 30) each morning of Chanukah after Shacharis.
Some have the minhag to say it "instead" of the regular Shir Shel Yom (SheYarei Kneses Hagedolah quoting the "Minhag" of many places, Pri Chadash, and Gaon of Vilna [besides for Shabbos and Rosh Chodesh of Chanukah, when he holds only the Shabbos or Rosh Chodesh Mizmor is said.]
Others maintain that both the regular Shir Shel Yom is said, as well as the additional Mizmor for Chanukah. (ShYarei Kneses Hagedolah’s own Psak, quoted in the Be’er Heitev Siman 132:7 and others)
Each Kehilah should do according to the Minhagim they follow.
QUESTION & ANSWER CORNER:
(Reader
Submitted Questions of interest (on topics related to Halachos we
covered, as well as other interesting topics) and my Answers taken from
the Q & A page on the www.HalachaForToday.com website. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader’s Question:
Does a
person have to stay with the lit candles for the full half hour? For
example, to rush and make an appointment one will have to leave the
neiros alone?
My Answer:
Yes. Ideally one should stay for half an hour in the room
with the candles, or at least stay home with them. It is best not to
light them and immediately run out to an appointment etc. (Besides the danger involved in leaving candles burning in an empty home).
If there are other people who stay in the home and one person is running out, though not ideal, it is better.
1)There are differing opinions amongst the Poskim whether women are obligated in saying Halel on Chanukah.
The accepted Minhag [amongst Ashkenazic women] is that, although they are most probably not obligated as it is a "Mitzvas Asei SheHazman Grama- a Mitzvah that is bound by time", the women do in fact recite Halel, with a Bracha, on each of the 8 days of Chanukah, as they were also part of the Chanukah miracle. (See Biur Halacha Siman 422:2. See also Moadim U’Zemanim Siman 146)
The Sephardic Minhag is that women do not recite blessings when they perform any "Mitzvos Asei SheHazman Gerama", therefore women who follow the Sephardic customs should not recite the blessing on the Halel on Chanukah [or anytime], but are praised if they do recite the Halel [without a blessing] , and are encouraged to do so.(Shu"t Yabia Omer from Rav Ovadia Yoseph Shlita, Vol. 6 Siman 46)
2) When davening in a Bais HaAvel (a house where mourners are sitting Shiva) there is a dispute about how to proceed with Halel.
Some Poskim maintain that Halel isn’t said at all in that house; rather the individuals should recite it when they leave the Avel’s home.
Others maintain that Halel should be recited, but the Avel himself should refrain from joining the minyan in its recitation. Others allow the Avel to recite Halel. The prevalent Minhag is for the Avel [or the Tzibbur] to go to another room and not say the Halel in the presence of the Avel. (See Pri Chadash Siman 422 and Siman 683.)
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the HalachaForToday.comwebsite. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader’s Question:
On Shabbos Chanuka, I will be in a hotel for a Simcha from Friday afternoon till Motzai Shabbos. What is the Din for lighting Chanuka Friday evening?
My Answer:
One who is not home, and is spending the night in a hotel must light in the hotel.
According to many Poskim the ideal place is in the room in the hotel that you will be sleeping in and not in the dining room, as this room is "reserved" for you. (Psak of Rav Yosef Shalom Elyashiv Shlita. Rav Moshe Sternbuch Shlita in Shu"t Teshuvos V’Hanhagos Vol. 3 Siman 215:14 paskens like this as well, unless there is no window in the room, then he maintains it’s better to light at the window in the dining room)
Some Poskim (Rav Nissim Karelitz Shlita and others) maintain that it is best to light in the dining room, especially if there are others there for the same reason as you (family simcha, Yarchei Kallah etc.) as that makes it as if the entire "family" is together, and thus the proper place to light.
Obviously, if the hotel doesnt allow lighting fires in the rooms, it is best to rely on those Poskim that say to light in the dining room.
1) On all 8 days of Chanukah, the complete Halel is recited following Shacharis. The Bracha of "Baruch Ata Hashem...Likro Es Hahalel" is recited before the recitation of the Halel.
There is no Tefilas Mussaf on Chanukah (besides for Rosh Chodesh and Shabbos), as there was no special Mussaf offering on Chanukah in the Bais HaMikdash.
2) If one is in middle of Halel, and hears a Bracha or Kedusha, he/she has the status as if they were in the middle of Birchos Krias Shema. Thus, in middle of a chapter, one may only interrupt for the first "Amen" of Kadish, "Amen YeHei Shemei Rabbah", "Amen" of "D’Amiran B’Alma V’Imru Amen", the verses "Kadosh" and "Baruch" in Kedusha, The "Amen" of " HaKel HaKadosh" and the "Amen" of " ShoMea Tefilah".
If one is between 2 chapters, he/she may answer "Amen" to all Brachos. (We discussed these Halachos more at length in Hilchos Tefilah: Halachos of Krias Shema. See Archives)
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the www.HalachaForToday.com website. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader’s Question:
Should a wife light [the Chanuka menorah] before the husband comes home from work if [ by the time he comes home] it will be after the zman? and should the husband wait for the wife if she is not home at the zman?(and let her light on her own when she comes home).
Lastly what should one do if he is at a chanukah party and the zman hadlaka arrives. he will not be in his house until later. what should one do? not leave his own house until he lights?
My Answer:
1) The wife should wait for the husband and the husband should wait for the wife and light when both are present, as long as they will all get together before the time of "Tichle Regel min HaShuk- when people are no longer in the streets" (which today’s days can be until 8:00 pm or later according to the Poskim).
If her husband is away and will not be back until very late that night after most people (including his wife and children) are already sleeping, the woman should light at the proper time.
The reason for this is because today that we light inside it is more important to light when everyone [in the family] is present and get the Pirsumei Nisa, rather than light alone at the ideal time. (See Shulchan Aruch and Ram’a Siman 672:2. The Seforim also quote a Mekor Chaim that says that it is best to wait until the entire family is present. The Nemukei Orach Chaim says that a lot of Chasidic Rebbes also light very late as they want all the Chasidim to be present and thus get more Pirsumei Nisa. See also Shu"t Az Nidberu Vol. 3 Siman 30:3 and Shu"t Shevet Halevi Vol. 4 Siman 66 for various variations in this Halacha as far as what time is considered " Tichle Regel" in today’s days.)
2) Ideally one should light (and wait half an hour) before leaving to the party. If not, he can still light when he gets back .
1) For the duration of Chanukah, the Bracha of "Al HaNisim", thanking Hashem for the many miracles He performed for the Jews in their battles against the Greeks etc., is added to Shemona Esrei .
It is inserted in the Bracha of Modim (as it is a Bracha of thanks, as is Modim).
Similarly, whenever we say Birchas Hamazon on Chanukah, we add the "Al HaNisim" immediately following the Bracha of "Nodeh Lecha", which is also a Bracha of thanks to Hashem.
Many people have the custom to say "V’Al HaNisim- "and" on these miracles we thank you Hashem..." rather than simply "Al HaNisim- On these miracles..." as it’s a continuation of the Bracha of thanks (in both Shemona Esrei and Birchas Hamazon) and not a new topic. (Mishna Berura 682:1. See also Yesod V’Shoresh HaAvodah Sha’ar 12 Perek 1 for a lengthier elaboration on the proper thoughts to have in mind while saying "V’Al HaNisim")
2) Even those who normally daven Shemona Esrei and say Birchas Hamazon by heart, should try and use a siddur [at least] on [the first day] Chanukah, as not doing so will probably result in forgetting to recite the "Al HaNisim" (See Mishna Berura Siman 100:1)
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the Halacha For Todaywebsite. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader’s Question:
Can a mourner for a parent (an Avel) , within the twelve months of mourning, lead Mincha on Erev Shabbos ?
What are the sources for your decision ? In addition, does a mourner within the twelve months lead Mincha and/or Maariv on Chanukah ?
My Answer:
The Poskim discuss the times when an Avel should not daven, and I have not found anyone who says that Mincha on Erev Shabbos is one of those times (That doesnt mean that the opinion doesn’t exist, it just means I didn’t find it). In fact, in the Sefer Pnei Baruch (Siman 35) he quotes the father of the Shl"a HaKadosh who says that on days when Tachnun is not recited (which would presumably be the reason for the minhag not to daven on Erev Shabbos at Mincha, if such a minhag even exists) it is in fact a bigger Mitzvah for an Aveil to daven for the Amud.
The Mishna Berura too (Siman 581:7) writes that one may daven on a day that Tachnun isn’t recited. In fact the Pnei Baruch also writes there that this that Aveilim do not daven on Shabbos is only a minhag, but there is no Issur!
The time when the Aveilim do not daven is when " LamnaTzeach ...Yaancha Hashem B’Yom Tzara,Tziduk HaDin" is not recited. And even then it is a Machlokes HaPoskim as to which Tefilos are better for an aveil to not be the Shliach Tzibbur.
On Rosh Chodesh some Poskim say that an Avel should not daven at all, while others maintain that only for Halel and Musaf he shouldn’t lead, but Shachris, Maariv and Mincha are OK. Others maintain that for Shachris too he shouldnt be the Ba’al Tefilah. (See Mishna Berura ibid.)
On Chanukah an Aveil may daven Mincha and Maariv, but not Shachris and Halel. (See Mishna Berura 683:1 and 671:44)
There are Poskim who maintain that on Chanuka, even for Mincha and Maariv, an Aveil should not daven for the Amud (Shu"t Rivevos Ephraim Vol. 1 Siman 443 says this was the opinion of Rav Moshe Feinstein Zatzal. See also Shu"t Divrei Moshe Siman 84)
For a final ruling, a Rav should be consulted, of course, or at least the Gabbai of the Shul who may know the "Minhag HaMakom", which should always be followed.
1)When lighting the Chanukah menorah on the first night of Chanukah (tonight, Sunday December 21 2008) three Brachos (blessings) must be recited as follows:
1st Bracha:"Baruch Ata Hashem...Asher Kidshanu B’Mitzvosav V’Tzeevanu L’Hadlik Ner Shel Chanukah- Blessed are You Hashem...Who commanded us to kindle the Chanukah light" (The Arizal, Bais Yosef Gaon of Vilna and others had the custom to say "L’Hadlik Ner Chanukah" and omitted the word "Shel". A Third Nusach exists as well where the words "Shel" and "Chanukah" are combined into one word: "SheliChanukah". This was the Minhag of the MaHarshal,The Chazon Ish and others)
2nd Bracha: "Baruch Ata Hashem...SheAsa Nisim L’Avoseinu BaYomim Hashem, Bazman Hazeh- Blessed are You Hashem...Who performed miracles for our ancestors in those days, in this time[of the year]" (This blessing may be recited by a Ger, a convert to Judaism, even though the miracle didn’t occur to his/her ancestors. Kitzur Shulchan Aruch and Mishna Berura based on the Rambam. However, if the convert so desires he/she may say "SheAsah Nisim L’Yisroel- Who performed miracles for the Jews")
3rd Bracha: "Baruch Ata Hashem...SheHechiyanu V’KiYimanu V’HigiYanu Lazman Hazeh- Blessed are You Hashem...Who allowed us to live and survive and reach this point in time" On the subsequent 7 nights of Chanukah, only the first two Brachos are recited, while "SheHechiyanu" is not said.
2) All the aforementioned blessings must be recited before the actual kindling of the menorah. The lighting should not be commenced before all three (on the first night) or both (on the subsequent nights) of the Brachos have been completed. (Ram’a Siman 676:2. There are opinions that maintain that the second Bracha is recited before lighting the "additional candle" each night, but the prevalent Minhag is like the Ram’a, which is based on the Me’iri in Maseches Shabbos)
QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the Halacha For Todaywebsite. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today)
Reader’s Question:
Can you tell me if one goes to the restroom after Baruch She’Amar when does he/she make the Asher Yatzer?
Also would one be allowed to drink hot cocoa before davening or is that gaava’dik (haughty),unlike coffee which is permitted?
If somone learns before davening may they have a sucking candy if it helps them learn (a). is it really Achila (eating) (b.) is it gaava (haughty)?
My Answer:
1) One may in fact interrupt Pesukei D’Zimrah to say "Asher Yatzar". If possible it should be said "Bein HaPerokim" and if one knows he won’t need the bathroom again before finishing Shemona Esrei, it can be said immediately after Shemona Esrei. It may be said anytime up until a new urge to use the bathroom arises again.
2) The Poskim try to find ways to be lenient with regard to coffee with sugar, as that is normal to drink today, and isn’t Ga’avah. However, I didn’t find anyone that says Hot Cocoa is OK, so i would avoid it. (Even though many summer camps and schools are renowned for their "cocoa clubs" where they give the children hot cocoa for waking up to learn before davening. Perhaps children are different)
3) The "eating" that is prohibited before davening is only a "Kzayis" or more, according to the Poskim. I imagine your sucking candy is smaller than a Kzayis, and thus would be OK, especially if it is being eaten to help you learn.
1)The ideal time to light the Chanukah Menorah is between "sunset" and the time that people are no longer in the street. (Talmud Shabbos 21b)
The Rishonim debate what "sunset" in this case means, as the setting of the sun is divided into 3 time periods. The three times [for lighting the Menorah] are:
a) As soon as the sun begins setting, though it is still very light outside. (Opinion of the Rambam, Mordechai, Rav Hai Gaon)
b) The beginning of the sun's actual setting, when it is starting to get dark already [approximately 20-40 minutes after "sunset"] (Opinion of the Rashba, Ran, Meiri, Ritva[though the Ritva allows lighting at the earlier time of sunset as well]
c) The end of Sunset, which is referred to as "Tzais HaKochavim- when 3 stars are visible in the sky". (Opinion of Tosefos, Manhig, The Rosh, Tur, Terumas HaDeshen)
2) There are many different opinions amongst the Poskim as far as which of the above opinions is best to follow.
Many people [especially in America] follow the minhag of Rav Moshe Feinstein Zatzal who lit the Menorah approximately 10 minutes after Sunset. (Based on the Opinion of the Gaon of Vilna in Biur HaGr"a Orach Chaim Siman 672. There is a contradictory Biur HaGr"a in Yoreh Deah Siman 266:17 who seems to say that the best time to light is at "Tzeis Hakochavim- when the stars appear" which is definitely later than 10 minutes after sunset. See Sefer Moadim U'Zmanim from Rav Moshe Sternbuch, Vol. 2 Siman 154 how he deals with this apparent contradiction). This is also the minhag of Rav Yosef Shalom Elyashiv Shlita.
Many people[especially in Eretz Yisrael] follow the minhag of the Chazon Ish Zatzal to wait an additional 10 minutes, and light only 20 minutes after sunset. This was also the Minhag of the Steipler Zatzal.
The Minhag of Rav Ahron Kotler Zatzal was to light 25-30 minutes after sunset.
Many people follow various other minhagim, and each person should adopt the custom of their own family, or consult a Rav if no custom is in place.
Even those who follow the Gr"a and light at the earliest time, should make sure there is enough oil (or the candles be long enough) to burn until a half hour past "Tzeis HaKochavim" (Psak of Rav Chaim Kanievsky Shlita, quoted in Sefer Yemei Halael V'Hodaah
Reader's Question:
Chasidim daven mincha at a later zman than those non chasidish. the question is if you are in a car or another place that you would be unable to daven mincha with a minyan before shikya but you would be able to make it to a shul that davens mincha after shkiya, what should you do?
My Answer:
You should do whatever it is that your personal minhag is. Meaning, if you yourself would not usually daven past 10,or 15,or 30, minutes after shkiah , you should not wait for a minyan in this case if they will be davening past your usual threshhold.
Follow up Question from same reader:
So I guess this would apply to a situation that shkiya has passed and you are makpid to daven before shkiya or within x amount of time, and there is a group of people in a shul waiting still for a minyan, does the person that is makpid then have daven biyichidus rather than wait for a tenth person to arrive?
My Answer:
I would imagine that it applies in this case as well. Though, if by you davening B'Yechidus you will cause the other 9 people to lose out on a minyan for Tefilah B'Tzibur(and for them they still have time to daven according to their minhag), perhaps its different. A Rav should be consulted in this case.
Our holy sages, the Chazal tell us תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
Halacha For Today: Erev Shabbos Kodesh Parshas VaYeishev: Shabbos Mevorchim Chodesh Teves December 19th 2008 - 22 Kislev 5769
SPECIAL DOUBLE PORTION L’KAVOD SHABBOS KODESH
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Halachos for Erev Shabbos Kodesh
1)It is forbidden to utilize the "light" of the Chanukah candles for any purpose. (Shulchan Aruch Siman 673).
This applies to all the candles that were kindled for that night, even though the extra candles are only for "Hiddur Mitzvah- beautification of the Mitzvah"(e.g. on the fifth night, one may not "use" any of the 5 candles, even though Min HaDin only one candle must be kindled each night. Be’er Heitev ibid.)
The "uses" that are prohibited include mundane uses such as counting money by the lights of the menorah, as well as holy purposes, such as davening or learning via the light of the menorah.
2) Some opinions allow using the light of the menorah for holy purposes (opinion of the Ba’al HaItur and other Rishonim, brought in the Tur), but the consensus of virtually all Poskim, and the prevelant practice, is to prohibit even holy uses. (Magen Avraham, Levush, Elya Rabbah, Aruch HaShulchan etc.) It is for this reason that the widespread minhag is to add an extra candle, known as the "Shamash" to the menorah each night, this way when/if you "use" the light of the menorah it will be the light of that candle that we are using and not the lights of the menorah.
The "Shamash" should be placed a little higher than the other candles so it should be evident that it isn’t one of the "Mitzvah candles". (Ram’a 670:2) All the menorahs that are being lit require their own "shamash", even if there is other light in the room. (Magen Avraham 670:5, Mishna Berura 670:18)
Halachos for Shabbos Kodesh
1) Many otherwise righteous Jews have a "custom" to play "Kvitlach", a gambling card game on Chanukah (a poker type game).
It isn’t clear exactly where this minhag came from or how it developed, but it isn’t a Minhag Tov, rather a sinful expression of "empty partying" that has replaced the "Shiros V’Tishbachos, praising of Hashem that used to (and still should) characterize Chanukah celebrations, and one who values his/her soul should avoid these card games at all costs. (Biur Halacha Siman 670)
2) Those who play "Kvitlach"on Chanukah will be punished severely in the next world, as many other Aveiros, sins, are inevitably involved whenever these card games take place (gambling, stealing, Nivul Peh, Bitul Torah, Prikus Ol, Lashon Hara, [as well as lack of Tzniyus, Histaklus B’Arayos etc. when there are men and women involved in the same game, Chas V’Shalom] just to name a few).
One who has the capacity to stop these games from taking place and discontinue this sinful practice will be greatly rewarded in the next world (Aruch HaShulchan Siman 670:9. See also Yesod V’Shoresh Ha’Avodah Sha’ar 12: end of Perek 1)
If you have been invited to participate in such a game, it would be best to cancel and let them know that you won’t be attending. Although this may be a difficult decision and one that may cause you embarrassment and "hard feelings", it is the right decision and one that a G-d fearing Jew must make. The Mishna in Pirkei Avos teaches us that "L’Fum Tzaarah Agrah- the more painful a [right] decision is to make, the greater the heavenly rewards"
GOOD SHABBOS!
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QUESTION & ANSWER CORNER:
(Reader Submitted Questions of interest (on topics related to Halachos we covered, as well as other interesting topics) and my Answers taken from the Q & A page on the Halacha For Todaywebsite. For study purposes only, NOT for Psak Halacha. Questions can be sent to Halacha For Today )
Reader’s Question:
In order to make Shabbos preparations easier, I decided to prep some of the veggies tonight [Wednesday night] for some of the cooking I’ll do tomorrow. I know I can’t prepare onions the day before, but I can’t remember why! If it’s not too much trouble, please refresh my memory!
My Answer:
The reason for not eating onions (and garlic, and eggs) that were peeled and left overnight is because it is a Sakanah(danger). This is brought in the Aruch Hashulchan Yoreh Deah Siman 1116:22, Kaf HaChaim Os 92, and other Poskim.
It is worthwhile to be careful with this
However, if they were not totally peeled, and part of their skin (or roots) were left on, there is no problem. Thus if you only need part of an onion, you should cut it in half, and leave the other half in its skin and you may then use it tomorrow without any concerns.
Also, if the onion was prepared and mixed with other foods ( salt, oil, mayonaisse, etc.) there is no problem and it may be prepared and left overnight and eaten the next day.
If the onions were cooked, fried or roasted alone, without salt, oil, etc. they may not be eaten the next day.
Our holy sages, the Chazal tell us
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
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1) It is customary to add at the end of Shemona Esrei, right before the second "YihYu L’Ratzon" a Posuk from Tanach (Torah, Neviim or Kesuvim) that begins with the first letter of the person’s name and ends with the last letter of their name. Alternatively, a Posuk that contains the person’s name in it can be used. (e.g. Someone named DevoraH, which begins with a "Daled" and ends with a "Hei" would say " Da’agah B’Lev Ish YashChenah V’Davar Tov YiSamchenaH- Mishlei 12:25, while someone named AvrahaM could say a Posuk that begins with an "Aleph" and ends with a "Mem" or say a Posuk that contains in it the name Avraham. If a Posuk with both these criteria is found, it is the best choice to use, hence Avraham should say "Atah Hu Hashem HaElokim....V’Samta Shemo AvrahaM- Nechemia 9:7 ". Most Siddurim today have a printed list of Pesukim to choose from)
2) The reason for this Minhag is because it’s a Segulah that after Techiyas Hameisim, you will remember your name (Elya Rabba Siman 122:3).
Another reason brought is that saying "your" Posuk daily will save a person from going to Gehinom (hell)(See Rashi on Micha Perek 6 Posuk 9)
If one has 2 (or more) names, a Posuk for each name should be said. It is a good idea to memorize "your" Posuk (or Pesukim) so they can easily be added to the Shemona Esrei each day.
Reader’s Question:
After Z’man krias shema what am I not allowed to say? Can I still say birchos krias shema after zman krias shema until zman tefilla? What about the bracha Goal Yisroel? Until when may that be said? Are the zmanim halachos different for men and women?
My Answer
If Zman Krias Shema passed, one should still recite Krias Shema with Birchos Krias Shema (Including Ga’al Yisroel), as long as it is still before Chatzos (halachic midday).
After Chatzos, the third Parsha of Krias Shema must be said, as the mitzvah of mentioning Yetzias Mitzraim is applicable all day. The rest of Krias Shema should also ideally be said in order to accept Hashem’s reign. Birchos Krias Shema are not said after Chatzos.
Women are exempt from Krias Shema. However they should say the first Posuk. Many women do in fact have the Minhag to say the entire Krias Shema (and many Poskim do encourage them to do so).The Eishel Avraham and other Poskim say that even women who have accepted upon themselves to say the entire Krias Shema, are not obligated in saying it before Zman Krias Shema.
Our holy sages, the Chazal tell us תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
1) During the middle Brachos of Shemona Esrei it is permissible to add personal requests within their corresponding Bracha.
For example, if someone wants to request of Hashem to help him/her with Parnassah, the place to ask for that is in the Bracha of "Bareich Aleinu". If one wants to daven for a special dose of "knowledge or understanding", the place to add such a Tefilah is in the Bracha of "Ata Chonen L’Adam Da’as".
Other requests, which aren’t related to any particular Bracha, may not be added to any Brachos of Shemona Esrei except for during "Shema Koleinu" when one may add any requests.
Although it is permitted to daven for anything during "Shema Koleinu", the ideal place to add additional Tefilos [when davening B’Tzibbur] is after saying [the first]"YihYu L’Ratzon" right before "Elokai Netzor" , (and for those who follow the Gaon of Vilna and do not say the first YihYu L’Ratzon, the Tefilos should be added before the YihYu L’Ratzon, immediately before taking three steps back at the end of Shemona Esrei.)
The reason for the aforementioned Halacha is so you will be able to answer Kadish and/or Kedusha if that part of davening is reached by the Tzibbur while you still didn’t finish your Shemona Esrei. (This reason doesn’t apply when davening B’Yechidus, and thus when davening alone it is indeed better to add personal requests by Shma Koleinu- See Siddur Ya’avetz and Mishna Berura Siman 122:8)
2) When adding personal requests to a Bracha of Shemona Esrei, they should be added after the regular text of the Bracha was recited, but before finishing the entire Bracha.
Similarly, it is permitted to add requests on behalf of the Tzibbur (public at large) during the Brachos of Shemona Esrei, in the manner described above.
Reader’s Question:
Thanks so much for the Halacha Yomi emails!!
I have heard people who make it a point to articulate (out loud) the zayin sound in the words of the last paragraph of the 3 paragraphs of shma. (i.e. "Lma’an TiZk’ru.....Asher Atem ZZZZonim achareihem...").
If I’m alone I do it, but in shul, it’s very quiet in the women’s section during tefilah -- and I’m a little embarrassed when I annunciate my "ZZZ" in those words -- is it true that I am really supposed to, or is just a nice idea?
My Answer
Yes, you are really supposed to stress the "Zayin" of "Tizkiru" so it should not sound like a "Samach", and thus change the word, and furthermore change the meaning of the word. This is an open Halacha in Shulchan Aruch (Hilchos Krias Shema, Siman 61:17) and not just a minhag or Chumra. (Incidentally, the Halacha only mentions "Tizkiru" and doesn’t mention the "Atem Zonim", as by Atem Zonim, it is easier to be said properly even quietly)
That being said, if you are in a a quiet Ezras Nashim, you can try to do it quietly, without any fanfare and still be able to accomplish your goal of saying it correctly.
May hashem bless you for doing the right thing, even at times when it is difficult or seemingly embarrassing. As a matter of fact, when you do what Hashem wants in difficult or embarrasing situations, your Schar (heavenly reward) is multiplied!
Our holy sages, the Chazal tell us תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
1) If one mistakenly said "Modim D’Rabannan" (which is usually said by the Tzibbur during Chazaras HaShatz) instead of the regular Modim during Shemona Esrei, it is acceptable and nothing needs to be repeated. (Shu"t Be’er Moshe Vol. 4 Siman 15, Shu"t Az Nidbiru Vol. 8 Siman 49, and others)
The Pesukim of Birchas Kohanim (priestly blessing) are only said by the Shatz during the repetition of Chazaras HaShatz, and are not said during an individual’s Shemona Esrei. However, if an individual mistakenly says it, he/she need not repeat Shemona Esrei (as it isn’t considered a Hefsek, as certain opinions do indeed maintain that it is said in the individual’s Shemona Esrei- See Mishna Berura Siman 121:6)
2) After finishing the Bracha of "HaMevarech Es Amo BaShalom(blessing for peace)", it is customary to say "YihYu L’Ratzon Imrei Fi etc. - may my words [of Shemona Esrei] be accepted before you [Hashem]" before starting "Elokai Netzor".
At the completion of "Elokai Netzor", right before taking three steps back and saying "Oseh Shalom", it is customary to reiterate "YihYu L’Ratzon".
(According to the opinion of the Gaon of Vilna, the first "YihYu L’Ratzon" is not said, as he is of the opinion that "Elokai Netzor" is part of Shemona Esrei, and once "YihYu L’Ratzon" is said, it is as if you finished Shemona Esrei and moved out of position. This will make a big difference on Yom Kippur, when the Vidui must be said during the Shemona Esrei. According to the Gaon of Vilna, if the Vidui is said after saying "YihYu L’ratzon" you are not Yotzei, and must repeat the entire [Yom Kippur!] Shemona Esrei . See Siddur HaGra and Machzor HaMeforash)
Reader’s Question:
You mentioned in prior halachos that it is better not to bring children to shul if they will disturb the Tzibur and the like, but at the same time it is appropriate to bring children to shul for chinuch.
What if someone’s child constantly comes to shul every shabbos and doesn’t daven or anything but just collects candy and doesn’t stop talking and asks questions, all at the expense of the surrounding people’s kavana being disturbed-can someone approach that person and request he no longer bring his child to shul?
Does it make a difference if it’s between gavra l’gavra, psukei dzimra, or the amida? Does the age of the child matter? what would be the best hanhaga on this situation?
My Answer
There is no question that the child that is disturbing the Tzibbur does not belong in Shul, and the father is not even being Mekayem the Mitzvah of Chinuch by teaching a child that it’s ok to talk, run, and otherwise disturb in shul.
I don’t think the age matters, nor does the part of davening make a difference. Any child (or adult for that matter) that cannot keep quiet in shul and causes others to lose kavanah and be unable to daven, should not be in shul.
That being said, the Rav or Gabbai should be consulted as to the best way to approach this father and make him aware of his child’s disturbances. It is not something to get into a Machlokes over, and should be done diplomatically and tactfully.
Unfortunately, many shuls have to deal with this issue of talking and other disturbances during davening (by children and too often by adults) and it is something that really must be dealt with, as it is blatantly against Halacha and for some reason many are not careful in these matters
Our holy sages, the Chazal tell us תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
1) If one is standing in front of a statue or a cross or other symbol of Avodah zarah, it is prohibited to bow [and even to daven, or learn] while facing them, rather make sure to [daven, learn and] bow to the side. (This is common when davening in hospitals, airports, lounges, hotels and other public areas).
Even if the objectionable object is behind a glass, it is still prohibited to [daven, learn and] bow in its direction.
Ideally, if you have no other place to daven, the objectionable item should be covered [with a double covering, if possible]
2) If there is a picture or painting that contains within it a cross or similar item, even though it wouldn’t be considered bowing to a cross, it is still best to be stringent and not [daven, learn or] bow in the direction of such a picture.(Psak of Rav Chaim Kanievsky Shlita)
Some Poskim take this a step further, and prohibit davening in a room that contains in it books, newspapers or other items that contain within them words of Apikorsus (heresy) and Minos (anti-Torah ideas). (See Shu"t B’Tzel HaChachma Vol. 2 Siman 84, and Sefer Derech PiKudecha Mitzvas Lo Ta’aseh 11 in the footnotes). Similarly, it is forbidden to daven in the presence of a television that is turned on, as it is the same (and probably worse) as a book containing Apikorsus lying in the room (Piskei Teshuvos Siman 95 footnote 60)
If one is in a hospital and cannot move to a room where these impure texts are present, it is best to turn and daven in a different direction, even if by doing so they will be davening Shemona Esrei towards a different direction than "Mizrach" (East).
If they cannot turn away, the eyes should be closed, or covered by the Siddur, and the head bent down. (Sh’Arim Metzuyanim B’Halacha Siman 18:7 quoting Shu"t Atzei Chaim and Shu"t Chelek Levi)
Reader’s Question:
[You wrote that it is ideal to say Birchos haTorah before reciting Krias Shema].What about if [you didn’t yet say Shema and] it’s right before Sof Zman Krias Shema and if you say Birchas Hatorah you will miss Zman Krias Shema?
My Answer
Although it’s ideal to recite Birchos HaTorah before reciting Krias Shema, in the situation you described, one may recite Krias Shema before Birchas HaTorah in order not to miss the Zman. The Shu"t B’Tzel Hachachma Vol. 1 Siman 1, maintains that only the first 2 Parshiyos are said in such a case before Birchos HaTorah, and the third Parsha must wait until after the Brachos are recited.
Our holy sages, the Chazal tell us תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא, שנאמר הליכות עולם לו, אל תקרי הליכות אלא הלכות - one who studies [at least two] Halachos daily is assured a portion in Olam Haba - the world to come. (:מגילה כ"ח )
Important Numbers
