A Flawed Cup

Hi,

For the Havdalah cup (as well as for any other cup used with a mitzvah, such as at kiddush or at a wedding), one may not use a cup if someone else already drank therefrom. Such a cup is said to be pagum, flawed.

One may re-complete a flawed cup by adding beverage to it, and then it may be used.

(Code of Jewish Law Orach Chaim 182, 271:10-11, 296:1)

Have a great day,
Mordechai

The Havdalah Cup

Hi,

Havdalah, like Kiddush, is recited with a cup. However, unlike Kiddush, there is great latitude in terms of which beverage one may use.

In addition to wine and grape juice, one may use any beverage which is known as an "important" beverage in that region. However, wine is the ideal beverage, or grape juice for those who cannot drink wine.

(Code of Jewish Law Orach Chaim 296:1-2; Mishneh Berurah 296:8)

Have a great day,
Mordechai

Havdalah in prayer

Hi,

We have said that there is a bible-based obligation to sanctify Shabbat with a verbal declaration, Havdalah, at its end.

We do this as part of the evening "Maariv" service which ends Shabbat, and after reciting that prayer we may perform melachah (tasks which are prohibited on Shabbat). However, per yesterday's email, eating is still prohibited until the full Havdalah is performed.

One who has not recited Maariv may recite the formula, "Baruch HaMavdil bein kodesh l'chol" - "Blessed is the One who distinguishes between the sacred and the mundane" - in place of Havdalah in Maariv. This does not replace the full Havdalah, though.

(Code of Jewish Law Orach Chaim 294:1, 299:10)

Have a great day,
Mordechai

Eating before Havdalah

Hi,

We have explained that the mitzvah of Havdalah, sanctifying Shabbat by marking its close, has biblical roots.

This mitzvah is so important that once the time for Havdalah nears, meaning once sunset arrives, one may not begin a meal or snack, even though the actual time for Havdalah will not be until the stars are visible. Note, though, that one may continue a meal if he began eating before sunset.

(Code of Jewish Law Orach Chaim 299:1)

Have a great day,
Mordechai

New topic: Havdalah

Hi,

Today we begin a new topic: Havdalah.

The Torah instructs us to "Remember the day of Shabbat, to sanctify it." The word for "remember," זכור, can also mean "Mention." Based on this, we are instructed to mention Shabbat at its beginning and end - at the beginning with Kiddush, and at the close with Havdalah.

(Maimonides, Mishneh Torah, Laws of Shabbat 29:1)

Have a great day,
Mordechai

Leftover oil and wax in the menorah

Hi,

The oil or wax which remains in candle-holders at the end of Chanukah should not be used for any other purpose. It should be disposed of respectfully, such as by burning it.

Note, though, that if you put in more fuel than was needed for the flame to last for the requisite time, and you had always planned to use the leftover fuel for other purposes, then you may indeed use that remaining fuel for other purposes.

(Code of Jewish Law Orach Chaim 677:4; Mishneh Berurah 677:18)

Have a great day,
Mordechai

Rosh Chodesh and Chanukah

Hi,

This coming Sunday will be the second day of Rosh Chodesh for the lunar month of Tevet, and it will also be Chanukah. What will we read from the Torah?

To satisfy the needs of both Rosh Chodesh and Chanukah, we will first take care of the more common holiday, Rosh Chodesh, by reading 3 portions from the Rosh Chodesh reading. We will then read a fourth reading for Chanukah, from a second Torah.

(Code of Jewish Law Orach Chaim 684:3)

Have a great day,
Mordechai

Haftorah for Shabbat/Rosh Chodesh/Chanukah

Hi,

Yesterday we explained the system of Torah readings for this Shabbat, which is also Rosh Chodesh (the first day of the lunar month) and Chanukah; what do we do for the Haftorah, do we read the regular Shabbat reading, the Chanukah reading, or the Rosh Chodesh reading?

We read the Haftorah for Chanukah, for two reasons:

1. The last Torah portion we read before the Haftorah is the Chanukah reading, and we generally link the themes of the end of the Torah portion and the Haftorah;

2. Publicizing the miracle of Chanukah trumps even the biblical celebration of Rosh Chodesh. (We do not follow the formula of honoring the mitzvah which occurs more frequently, because that formula applies only as a rule of precedence, not a rule of replacement.)

(Code of Jewish Law Orach Chaim 684:3; Mishneh Berurah 684:11)

Have a great day,
Mordechai

Shabbat, Chanukah and Rosh Chodesh

Hi,

This year, Shabbat of Chanukah will also be Rosh Chodesh, the beginning of the month of Tevet. Therefore we need to read from three Torah scrolls: A portion for Shabbat, a portion for Chanukah, and a portion for Rosh Chodesh.

We follow a basic law of precedence: The event which occurs more frequently is honored first. Therefore we read six aliyot first from the regular Torah reading, then one aliyah from the Rosh Chodesh reading, and then a "maftir" aliyah from the Chanukah reading.

(Code of Jewish Law Orach Chaim 684:3)

Have a great day,
Mordechai

Torah reading for Chanukah

Hi,

Chanukah does not have a natural Torah reading, because the historical events of Chanukah occurred after the Torah was concluded.

Instead, the special Torah reading for Chanukah is the section in Bamidbar [Numbers] that describes the dedication of the portable Mishkan [Temple] with which the Jews traveled from Egypt to Israel.

This is an appropriate reading because Chanukah celebrates rededication of the Temple. Also, we are taught that construction of the original Mishkan was completed at the end of the month of Kislev, on the days that later became Chanukah.

(Code of Jewish Law Orach Chaim 684:1; Mishneh Berurah 684:1)

Have a great day,
Mordechai

Hallel for Chanukah

Hi,

Throughout Chanukah we add the "Hallel" prayer to Shacharit (the morning service). Hallel is a prayer of praise, thanking Gd for His miracles on our behalf; it is found on page 632 of the standard Artscroll siddur (prayer book).

Although the miracle of Chanukah was only a single miracle, each day is recognized as a miracle unto itself, and so we say Hallel anew each day.

(Code of Jewish Law Orach Chaim 683:1; Mishneh Berurah 683:1)

Have a great day,
Mordechai

Al haNisim

Hi,

All through Chanukah we traditionally include a special paragraph, 'Al haNisim,' thanking Gd for His miracles, in the Amidah and in the Birkat haMazon (blessing after meals).

One does not repeat the Amidah or the Birkat haMazon if he accidentally omits the 'Al haNisim' paragraph.

(Code of Jewish Law Orach Chaim 682:1; Mishneh Berurah 682:1)

Have a great day,
Mordechai

How a guest lights the menorah

Hi,

One who is an overnight guest in someone else's home has two options:

1. Pay for some of the fuel for the host's Menorah, or

2. Light his own Menorah there.

The latter option is usually considered more ideal.

If the guest stays in a separate wing of the home, with its own entrance to the street, then the guest must light his own Menorah.

(Code of Jewish Law Orach Chaim 677:1)

Have a great day,
Mordechai

"HaNerot Halalu"

Hi,

The order of lighting the Menorah is: One first recites all of the blessings for lighting [the three of the first night, or the two of the other nights], then one lights the first candle, and then one recites "HaNerot Hallalu," a paragraph describing the meaning of the candles, while lighting the other candles.

One who cannot light and recite simultaneously may finish lighting all the candles and then recite HaNerot Hallalu.

(Code of Jewish Law Orach Chaim 676:1, 4; Mishneh Berurah 676:8)

Have a great day,
Mordechai

The blessings on lighting the menorah

Hi,

On every night of Chanukah after the first night, one recites two blessings before lighting the first candle on the Menorah. On the first night one recites three blessings, adding the "Shehechiyanu" blessing to the other two. These blessings may be found in the Artscroll Prayerbook on page 782.

The first blessing thanks Gd for the Mitzvah of lighting candles, and the second commemorates the miracles He performed for us on Chanukah. Therefore, one who will not light Chanukah candles still recites the second blessing when he first sees a lit Menorah.

(Code of Jewish Law Orach Chaim 676:1,3)

Have a great day,
Mordechai

Cleaning the Menorah

Hi,

One should make sure to clean the Menorah each day of Chanukah so that it looks beautiful when it is lit that night. This doesn't necessarily mean that all the detritus of the previous night must be removed, but the Menorah should not look dirty.

(based on Code of Jewish Law Orach Chaim 673:3; Mishneh Berurah 673:29)

Have a great day,
Mordechai

Fuel for the Menorah

Hi,

One may use any oil or wax for the Menorah, but the ideal is olive oil because the original Menorah lit on Chanukah in the Beit haMikdash [Temple] used olive oil.

If one cannot get olive oil, other oils are most preferable (again because of the resemblance to the original miracle). If one cannot use oil, then wax candles are ideal.

(Code of Jewish Law Orach Chaim 673:1; Mishneh Berurah 673:4)

Have a great day,
Mordechai

Earliest time to light the Menorah

Hi,

We have talked about the latest time to light the Menorah, but not the earliest. One should light the Menorah about 15 minutes before the stars emerge, no earlier.

There are two exceptions to this rule:
1) One who will not be able to light later may light at sunset, and
2) As we have noted, on Friday we light before lighting Shabbat candles, about 20 minutes before sunset.

(Code of Jewish Law Orach Chaim 672:1; Mishneh Berurah 672:1)

Have a great day,
Mordechai

Lighting the Menorah after Shabbat

Hi,

On Motzaei Shabbat (Saturday night) we light the Menorah at home only after we make Havdalah.

In the synagogue we light the Menorah before Havdalah. We will already have recited a form of Havdalah in the Maariv prayer, and we want to make sure to light the Menorah before people leave.

(Code of Jewish Law Orach Chaim 679)

Have a great day,
Mordechai

Drafting the Menorah

Hi,

Yesterday we learned about the order of Chanukah and Shabbat candles.

On Shabbat one may not perform an action which will definitely result in a violation of Shabbat, even if that result is unintended. Therefore, one may not open a door opposite a flame if the resulting draft is guaranteed to increase or diminish the flame.

Therefore: When lighting the Menorah on Friday, make sure that the Menorah will not be directly exposed to open doors as you enter or leave the room on Shabbat.

[Note: The same will apply, every week, for Shabbat candles!]

(Code of Jewish Law Orach Chaim 680:1; Mishneh Berurah 680:2, 4),

Have a great day,
Mordechai

Lighting the menorah on Friday night

Hi,

On Friday night we light the Menorah before we light Shabbat candles, since once we have lit Shabbat candles we have accepted Shabbat and we cannot light the Menorah.

We make sure that the candles will last until at least thirty minutes into true night (after the stars have emerged) - so that we need candles that will last at least 93 minutes (18 minutes between candle lighting and sunset, 45 minutes between sunset and when the stars emerge, and then another 30 minutes). People tend to use thick Shabbat candles, which last longer than the usual Chanukah candles.

This is a special concern in years when the last night of Chanukah is a Friday night, so that we light eight candles and need them to last for a long time. With that many candles so close together, the candles tend to melt down very quickly. If one can use oil, that helps. Alternatively, tea lights work well.

(Code of Jewish Law Orach Chaim 679)

Have a great day,
Mordechai

Electric Menorah?

Hi,

I am frequently asked, "May one use an electric Menorah?" After all, many authorities consider electricity a form of fire as far as Shabbat is concerned (some authorities only forbid Shabbat use of electricity because of other issues, not associated with fire); could we consider an electric bulb like a Chanukah candle?

The consensus of many authorities is that an electric Menorah does not fulfill the Mitzvah; I have seen the following reasons:

1. At the time we light the Menorah, there must be enough fuel present for the flame to last until half an hour after the stars emerge. Otherwise, one doesn't fulfill the Mitzvah, because the act of kindling isn't an act sufficient to light that long. Electricity doesn't work that way - it is continuously generated. (Rav Shlomo Zalman Auerbach, in Meorei Esh)

2. Flipping a switch, or pressing a button, may be considered an act of indirect lighting (Grama) when one completes the circuit. We require direct kindling, as takes place when one touches a flame to a wick. (Har Tzvi Orach Chaim 143)

3. The whole point is to commemorate the Temple Menorah, which employed fuel and wick. (Dvar Halachah 36)

4. Each flame is supposed to be a single flame, not a Medurah, a "bonfire," since the Temple Menorah had a single flame for each wick. A filament, which arcs horizontally, is called a Medurah. (Tzitz Eliezer I:20:12)

Have a great day,
Mordechai

Candle order

Hi,

On the first night we light the candle which is farthest to our right as we face the Menorah.

On the ensuing nights we add candles to the immediate left of that candle and begin lighting with the leftmost candle, i.e. the newest one, and move from there rightward.

(Code of Jewish Law Orach Chaim 676:5)

Have a great day,
Mordechai

Placement of the shamash

Hi,

The other day we noted that keeping a "shamash" lit is meant to provide an extra light with the Menorah, so that one doesn't use the sacred light of the Menorah for personal benefit.

We have also noted that one's Menorah should be clearly displayed, so that the onlooker can see how many lights are lit and know what night of Chanukah is being celebrated.

Therefore: If one's Menorah places the shamash close to the other lights, and without any real height demarcation between the shamash and the other lights, then one should be careful not to use that location for the shamash. Rather, one should light an extra candle in the room, or just keep an electric light on in the room, to prevent confusion about how many "official" lights are in the Menorah.

(Code of Jewish Law Orach Chaim 671:5; Mishneh Berurah 671:12)

Have a great day,
Mordechai

Prayer for Rain

Hi,

Beginning this Thursday night (at Maariv), we change the 9th blessing of the Amidah (Blessing of the Seasons), which begins "ברך עלינו" "Bless on our behalf." We insert the request, "ותן טל ומטר" "Give us rain and dew, for a blessing," and we use this phrase until Pesach.

The request for rain is considered so integral to the Amidah that one who accidentally omits it, and finishes the Amidah, is supposed to repeat the whole Amidah.

One who catches the error before reciting the final 9 words of the blessing may simply insert that request for rain wherever she is in the blessing, and continue.

One who catches the error before concluding the 16th blessing, "Shma Koleinu," "Hear our voice," may insert it into that blessing - before the words "Ki Atah Shomeia," "For You hear the prayer."

One who catches the error after that, but before concluding the Amidah by stepping out of the Amidah stance, goes back to the 9th blessing, says it again, and repeats the Amidah from that point to the end.

Have a great day,
Mordechai

Location of the menorah in the synagogue

Hi,

The Menorah is lit in the synagogue each evening, between Minchah (afternoon prayers) and Maariv (evening prayers), to publicize the miracles of Chanukah. It should be placed along the south wall of the synagogue, parallel to the Menorah of the Beit haMikdash [Temple] which was also placed along the south wall.

(Code of Jewish Law Orach Chaim 671:7)

Have a great day,
Mordechai

Placement of the Menorah

Hi,

Ideally, the menorah should be placed outside the house, where everyone will be able to see it. However, one who cannot do so due to legitimate fear of violence or theft may place it inside - ideally where it will be visible from the street, but at least where other household members will see it.

Even if the Menorah is lit inside the house, one of the Menorot to be lit should be positioned near the front door, in order to surround an entering person with the mitzvot of Mezuzah and Menorah.

(Code of Jewish Law Orach Chaim 671:5, 7)

Have a great day,
Mordechai

Another reason for additional light

Hi,

Yesterday we said that one should kindle an extra light with the Menorah, in order to demonstrate that the Menorah is not simply a candelabra providing illumination for the room.

Further, we are not permitted to use the light of the Menorah for personal purposes; the Menorah is dedicated for the ceremonial mitzvah. Therefore, we light an additional lamp (the shamash) to provide the actual light.

One need not light a shamash on the Menorah itself; leaving a light on in the room itself suffices.

(Code of Jewish Law Orach Chaim 671:5)

Have a great day,
Mordechai

Extra light, with the menorah

Hello,

We customarily provide extra illumination in the room, in addition to the menorah, in order to show that the menorah is not for light, but rather for the mitzvah.

(Code of Jewish Law, Orach Chaim 671:5)

Have a great day,
Mordechai

The time to light the Menorah

Hi,

Traditionally, Jews lit the Menorah at the time of the stars' first visibility. The Menorah, publicizing the miracle of Chanukah for people in the streets, would be lit at the time of real street traffic. (Before street lights, few people travelled the roads later at night, with the small moon of Chanukah-time, in winter).

Since then, two things have changed:
1. For reasons of both persecution and climate, most Jews outside of Israel now light indoors, publicizing the miracle for their family members more than for the passersby, and
2. Street traffic lasts much later at night.

Therefore, one may light later at night.

However, one truly should still light when the stars emerge, if possible, because Mitzvot should be performed at their earliest eligible time. One may not engage in any sort of other activity that might distract him from lighting - eating, or studying Torah, for example - until he has lit.

(Code of Jewish Law Orach Chaim 672:1-2; Mishneh Berurah 672:10)

Have a great day,
Mordechai

Menorah: More than a candelabra

Hi,

One should make sure the Menorah is visibly ceremonial, and not just another light source.

One way to do this is to place the Menorah in a spot which would not be used for a lamp. Ideally, the Menorah is placed less than three feet from the floor (but high enough to be readily visible to people), as then it is clear that the Menorah is not meant for illumination. One should not do this if it will create a fire hazard, though.

(Code of Jewish Law Orach Chaim 671:6-7; Mishneh Berurah 671:27)

Have a great day,
Mordechai

Chanukah

Hi,

With the month of Kislev beginning on the Jewish calendar this Friday, it's time to start learning about Chanukah!

We begin with Menorah-lighting.

Minimally, one lights a single flame on the Menorah on each night of Chanukah. Our practice is to go beyond that, lighting a number of flames corresponding to the night of Chanukah - 2 for the 2nd night, 3 for the 3rd night, etc.

In a home in which multiple people light, each Menorah's flames must be clearly visible to onlookers, and must be distinct from the lights of any other Menorah, so that an observer will be able to look at the Menorah and know what night of Chanukah it is.

For the same reason, a Menorah should have all of the flames at approximately the same height and in a row. Having different flames at very different heights would prevent observers from being able to count the flames, and having a circle arrangement of flames would result in some of the flames obscuring the others.

(Code of Jewish Law Orach Chaim 671:2, 4)

Have a great day,
Mordechai

Destroying and Building Synagogues

Hi,

A community may not destroy its old synagogue until it has built a new one, even if they wish to use materials from the old one for the sake of the new one. The concern is that the construction project might be delayed, or the funds needed for some other cause, so that they will end up without a synagogue.

This assumes that the old synagogue was still safe for prayer; if the old synagogue was in serious disrepair or a dangerous condition then it should be demolished immediately, and a new one should be built immediately.

(Code of Jewish Law Orach Chaim 152:1)

Have a great day,
Mordechai

Conditional synagogues

Hello,

Ordinarily, the sanctity of a space used for synagogue prayer remains even after that space is no longer used for this purpose, so that the activities forbidden in that space beforehand are still prohibited.

However, if:
a) The synagogue is outside of Israel, and
b) The builders declared it to be a temporary synagogue at the time of the construction,
then after its use is finished, one may use that space for non-prayer activities.

Even then, though, one may not use it for truly non-synagogue activities, like a business or a place to plant.

(Code of Jewish Law Orach Chaim 151:10-11)

Have a great day,
Mordechai

Cleaning the synagogue

Hello,

One of the ways we show respect to the synagogue is by cleaning it.

However, if there is damage to the structure, and that damage is causing a lack of cleanliness, we do not clean it up - so that the mess will push people to act and repair the damage.

(Code of Jewish Law Orach Chaim 151:9-10)

Have a great day,
Mordechai

Clean clothing for the synagogue

Hi,

We have been learning about respect for the place in which one prays.

One should make sure his shoes and clothing are clean of mud and dirt before entering the synagogue.

(Code of Jewish Law Orach Chaim 151:8)

Have a great day,
Mordechai

Weapons in a synagogue

Hi,

Some prohibit entering a synagogue with a weapon; a synagogue is meant to increase life, rather than to foreshorten it.

In practice, this is usually applied specifically to revealed weapons, rather than concealed ones.

(Code of Jewish Law Orach Chaim 151:6; Mishneh Berurah 151:22)

Have a great day,
Mordechai

Synagogue as shortcut

Hi,

One may not take a shortcut through a synagogue's room which is designated for prayer. However, one who entered primarily to pray may then exit through the other side, even though that is closer to his inteded destination.

In fact, some specifically enter through one door and exit through the other, mimicking the path of the kohanim in the Beit haMikdash as well as showing love for the synagogue by traversing more of its space.

(Code of Jewish Law Orach Chaim 151:6; Mishneh Berurah 151:21)

Have a great day,
Mordechai

Sleeping in the synagogue

Hello,

One may not sleep in a synagogue, even for a brief doze.

(Shulchan Aruch Orach Chaim 151:3)

[Note: Rabbis should time their speeches to ensure that they do not cause people to stumble in this area...]

Have a great day,
Mordechai

Entering a synagogue for personal needs

Hi,

We have reviewed several laws which limit the activities to be conducted in a synagogue. Essentially, a synagogue is for prayer and not for other purposes.

One who needs to enter a synagogue for some other purpose, such as to find someone, should sit down for several seconds while in the synagogue and recite some Torah lesson, or at least a sentence from the Torah, so that his time in that room will not be entirely devoid of a synagogue-appropriate activity.

(Code of Jewish Law Orach Chaim 151:1)

Have a great day,
Mordechai

Funerals in a synagogue

Hi,

We have been learning about conduct in a synagogue.

Funerals should not be conducted in a synagogue, other than for community leaders and scholars, or their immediate family.

(Code of Jewish Law Orach Chaim 151:1; Mishneh Berurah 151:10)

Have a great day,
Mordechai

Synagogue business

Hi,

Continuing our discussion of respect for the synagogue: One may not handle financial accounting in the room dedicated for prayer.

However, one may do this for the sake of a mitzvah, such as tzedakah collection.

(Code of Jewish Law Orach Chaim 151:1)

Have a great day,
Mordechai

Sheltering in a synagogue

Hi,

One may not enter a synagogue [meaning the room in which people actually pray] in order to escape the sun or to escape rain.

(Code of Jewish Law Orach Chaim 151:1)

Have a great day,
Mordechai

Eating in a synagogue

Hi,

One may not eat in a synagogue, by which we mean a room dedicated for prayer.

There is two exceptions to this rule:
1) Eating while remaining in the synagogue for the sake of the synagogue itself. An example: A guard who needs to remain in the synagogue itself in order to fulfill his duty.

2) Eating at a meal in honor of a mitzvah, such as a siyum (celebrating completion of a course of Torah study) if the meal will not involve intoxication.

(Code of Jewish Law Orach Chaim 151:1,4; Mishneh Berurah 151:17,20)

Have a great day,
Mordechai

Sanctity of the synagogue

Hi,

We now move from discussing synagogue construction to synagogue sanctity.

Because the synagogue is supposed to be a mini-Beit haMikdash [Jerusalem Temple], and there is a biblical obligation to feel and express awe for the Beit haMikdash, one must also treat the synagogue with the greatest respect.

Therefore, one may not engage in frivolous conversation, or even business conversation, in a synagogue - even outside of times of prayer.

(Code of Jewish Law Orach Chaim 151:1; Mishneh Berurah 151:1-2)

Have a great day,
Mordechai

Sitting in front of the Bimah

Hi,

A synagogue should not have any seats between the bimah and the Aron Kodesh [Ark], if that would cause people to sit facing the bimah and with their backs to the Aron Kodesh. On the other hand, people may sit with their backs to the bimah, facing the Aron Kodesh.

(Mishneh Berurah 150:14)

Have a great day,
Mordechai

Position of the Chazan

Hi,

We have been looking at synagogue construction.

The chazan should not stand on the bimah when reciting the amidah. Rather, he should stand on the floor, in front of the Aron.

(Shulchan Aruch Orach Chaim 150:5; Mishneh Berurah 150:14)

Have a great day,
Mordechai

Voting

Hello,

Please note that I expect not to be able to send out these daily emails between today and next Sunday, as I will be on the Jewish Federation of the Lehigh Valley's trip to Israel. The next daily email, Gd-willing, will be Sunday November 9.

I am reproducing here Rabbi Moshe Feinstein's 1984 endorsement of voting in American elections:

On reaching the shores of the United States, Jews found a safe haven. The rights guaranteed by the United States Constitution and the Bill of Rights have allowed us the freedom to practice our religion without interference and to live in this republic in safety.

A fundamental principle of Judaism is hakaras hatov -- recognizing benefits afforded us and giving expression to our appreciation. Therefore, it is incumbent upon each Jewish citizen to participate in the democratic system which safeguards the freedoms we enjoy. The most fundamental responsibility incumbent on each individual is to register and to vote.

Therefore, I urge all members of the Jewish community to fulfill their obligations by registering as soon as possible, and by voting. By this, we can express our appreciation and contribute to the continued security of our community.

Have a great day and week,
Mordechai

v'Ten Tal UMatar

Hi,

This coming Tuesday night, the 7th of Cheshvan, Israelis begin to pray for rain by inserting "v'Ten Tal UMatar" into the daily Amidah. Outside of Israel, we wait until the beginning of December.

Israelis who are outside Israel, and non-Israelis who are in Israel, follow their home practices when reciting the silent Amidah, assuming they plan to return home in the short-term. Of course, opinions vary in defining "short-term"... the Mishneh Berurah defines it as that year.

(Shulchan Aruch Orach Chaim 117; Mishneh Berurah 117:5)

Have a great day,
Mordechai

The Bimah

Hi,

We have been learning about synagogue construction.

The bimah, on which the Torah is read, is to be in the center of the shul. [We are taught that this is to mirror the mizbeiach, the altar in the Beit haMikdash.]

For mystical reasons, there should be no more than six steps ascending to the bimah.

(Shulchan Aruch Orach Chaim 150:5; Mishneh Berurah 150:12)

Have a great day,
Mordechai

The synagogue door

Hi,

We have been learning about synagogue construction.

The entrance to the sanctuary should be directly opposite the Aron [Ark], so that one who enters bows toward the Aron.

Therefore: Since we live west of Israel, and so we bow toward Israel, the entrance to the sanctuary should be on the west wall, and the Aron on the east wall.

(Shulchan Aruch Orach Chaim 150:5; Mishneh Berurah 150:10, 11)

Have a great day,
Mordechai

Synagogue Zoning

Hi,

We have been discussing synagogue construction.

If a Jew is building near a synagogue in a way that his own building will deleteriously affect use of the synagogue - such as by blocking sunlight coming into the windows - the Jewish community is authorized to stop him.

(Shulchan Aruch, Orach Chaim 150:4)

Have a great day,
Mordechai

Height of a Synagogue

Hi,

We have been looking at synagogue construction.

The synagogue is supposed to be taller than any residence in town, per the verse (Proverbs 1:21), 'You (alternatively: "she") will call out at the tops of the noisy streets.' However, this is not an absolute requirement.

(Shulchan Aruch Orach Chaim 150:2)

[Note: I have heard that churches are built with spires for the same purpose.]

Have a great day,
Mordechai

Synagogue interior design

Hi,

We have been discussing synagogue construction.

The bimah of the synagogue, where the Torah is read, should be in the middle of the sanctuary. As I have been taught, this is to parallel the mizbeiach (altar) from the Beit haMikdash.

(Shulchan Aruch Orach Chaim 150:5)

Have a great day,
Mordechai

Building a Communal Library

Hi,

Interestingly, in presenting the laws of building a synagogue the Shulchan Aruch includes an obligation to create a communal library, so that all will be able to come study.

(Shulchan Aruch Orach Chaim 150:1; Mishneh Berurah 150:3)

Have a great day,
Mordechai

Breakaway Synagogues

Hi,

Yesterday we began discussing the imperative for a community to construct a synagogue.

The Mishneh Berurah, citing Radvaz, says that this should, ideally, be a single synagogue for a geographic community. If there is strife, then the community should work to end the strife. Only if the strife is irresolvable, and fights are continually springing up, should they proceed to build a new synagogue.

(Mishneh Berurah 150:2)

Have a great day,
Mordechai

New Topic: Building a synagogue

Hi,

We are taught that members of a community who decide to build a synagogue may take up a mandatory collection for the construction, requiring all members of the community to contribute according to their means.

Ideally, this should be a building which is dedicated as a synagogue, but where that is not possible they should rent a building.

The definition of "synagogue" is, per Rambam, a building in which they will gather at each time of prayer.

(Shulchan Aruch Orach Chaim 150:1; Mishneh Berurah 150:1-2)

Have a great day,
Mordechai

Sh'mini Atzeret: Sitting in the Succah

Hi,

There are various customs regarding sitting in the Succah on Shmini Atzeret. On one hand, this day is considered part of the 7th day of Succot due to ancient calendar issues. On the other hand, this day is Shmini Atzeret, no longer part of Succot - and one is not allowed to add to the Mitzvah of sitting in the Succah for seven days.

Because there are conflicting customs, one who does not have an existing custom should follow the Code of Jewish Law and Mishneh Berurah, and sit in the Succah for the meals of Shmini Atzeret, but not recite the blessing associated with sitting in the Succah (Leisheiv baSuccah).

Either way, one must wait until the stars emerge in order to recite Kiddush on the night of Shmini Atzeret: Those who are not in the Succah must do so to avoid eating a meal outside the Succah on Succot. Those who are in the Succah must do so because they will not recite the blessing on sitting in the Succah.

(Code of Jewish Law Orach Chaim 668:1; Mishneh Berurah 668:5-7)

Have a great Yom Tov,
Mordechai

Hoshana Rabbah circles

Hi,

During the "Hoshanot" on the morning of Hoshana Rabbah, we circle the synagogue's Bimah while carrying first the Lulav and Etrog, and then the "Hoshanot" bundles of willow branches.

There is some debate as to when one puts down the Lulav/Etrog and picks up the Hoshanot, and we don't want to overlap lest we add inappropriately to the Mitzvah. Therefore, standard Ashkenazic practice is to carry the Lulav and Etrog until we get up to specific prayers for rain, and then to put down the Lulav/Etrog and pick up the Hoshanot bundles.

(Code of Jewish Law Orach Chaim 664:7, and Mishneh Berurah there)

Moadim l'Simchah,
Mordechai

Planting aravot

Hi,

One who wishes to plant his Aravot [the willow branches held with the Lulav] (and this is most commendable; the more bushes around, the merrier!) should not do so on Chol haMoed, because one is not supposed to plant on Chol haMoed. One may put the base of the Aravot in a water-filled receptacle, and plant them after Yom Tov.

Moadim l'Simchah,
Mordechai

Hoshana Rabbah

Hi,

On Hoshana Rabbah (which is Monday), we perform the normal Mitzvah of lifting/waving the Lulav and Etrog, and then during the "Hoshanot" we circle the altar with our Lulav and Etrog, before putting down the Lulav and Etrog and picking up a set of Aravot, also known as "Hoshanot." At the end of our prayers, we beat the Hoshanot against the ground.

This practice dates back to Temple times, and was created by the Prophets; it marks the height of our Succot prayers for rain.

There are various customs as to the number of times we strike the Hoshanot against the ground. One need not get all of the leaves off of the stems; that is not the purpose of the practice.

(Code of Jewish Law Orach Chaim 664; Mishneh Berurah 664:19)

Moadim l'Simcha,
Mordechai

The first night of Succot

Hi,

On the first night of Succot, one is supposed to make a special effort to sit in the Succah. Just as there is a special Mitzvah to eat Matzah on the first night of Pesach, so there is a special Mitzvah to live in the Succah on the first night of Succot.

If it is raining, one is not truly "living in the Succah," since one is supposed to live in the Succah as one would in one's home. Therefore, we do not sit in the Succah in the rain.

If it rains at the start of the first night, but it may stop in the next hour or two, one should wait for the rain to stop. If it does not stop, one should make Kiddush in the Succah in the rain and eat an olive-sized amount of bread for 'HaMotzi,' all while planning to finish the meal in the house. One should then finish the meal in the house.

One who ends up making Kiddush and having bread in the rain in the Succah does not recite the blessing of "Leisheiv baSuccah," the blessing on dwelling in the Succah, since one is not truly dwelling in the Succah. One does recite the "Shehechiyanu" blessing (for the first night of Succot), though.

(Code of Jewish Law Orach Chaim 639:5; Mishneh Berurah 639:35)

Have a great Yom Tov,
Mordechai

Lulav ownership

Hi,

In order to fulfill the mitzvah of lulav/etrog on the first day of Succot, one must use his own set.

However, one may receive a set from someone else as a gift; one is permitted to give a gift on Yom Tov, if the gift will be used for a mitzvah.

(Shulchan Aruch Orach Chaim 658)

Have a great day,
Mordechai

Sitting in the Succah

Hi,

One fulfills the mitzvah of sitting in the succah only if one is sitting directly beneath the schach roof material.

Therefore, one should make sure not to sit under decorations which are more than 1 square foot in area and hang more than a foot down from the schach.

Also, one who is sleeping in the succah should not sleep beneath a table, for the same reason.

(Shulchan Aruch Orach Chaim 627)

Have a great day,
Mordechai

Children on Yom Kippur

Hi,

Children are not obligated to refrain from eating and drinking, bathing or annointing their skin with oil. We do generally train children not to wear leather shoes, though, since this is not a hardship for them and it is an easy way to start sensitizing them to Yom Kippur.

Once children reach the age when they can understand Yom Kippur on a more mature level and when they are healthy enough to delay their meals somewhat - about 9 to 10 years old for most children - we start training them to fast by dealying their breakfast for an hour or so.

(Code of Jewish Law Orach Chaim 616:1-2)

Have an easy and meaningful fast, and may we be sealed for a great new year,
Mordechai

Yom Kippur shoes

Hi,

One may not wear leather shoes on Yom Kippur.

One who requires these shoes for walking to a destination may use them while en route, such as to avoid muddying his feet or to protect them from harm. However, one certainly must remove these shoes when he arrives.

(Code of Jewish Law Orach Chaim 614:2,4; Mishneh Berurah 614:13)

Have a great day,
Mordechai

Washing on Yom Kippur

Hi,

Among the practices of Yom Kippur is a strict prohibition against pleasurable washing.

Therefore, upon rising in the morning one limits the ritual washing with a cup of water, pouring it over each hand the normal three times (Right-Left-Right-Left-Right-Left), but only up to the base of the fingers – one should not wash the whole hand.

Other than that, one may only wash to remove specific dirt or other unhealthy material.

(Code of Jewish Law Orach Chaim 613:1-3)

Have a great day,
Mordechai

Havdalah after Yom Kippur

Hi,

One must perform Havdalah after Yom Kippur, before one may eat. This Havdalah rite contains three blessings - a blessing over wine, a blessing over a multi-wicked flame, and a blessing of "HaMavdil."

The blessing over the flame is meant to show that we were not allowed to make use of fire during Yom Kippur, and now we are permitted to use fire. Therefore, the fire must be lit from a flame which remained lit (but un-used) throughout Yom Kippur. Most people do this by lighting their Havdalah candle from a 24-hour candle, or from a pilot light.

One who does not have such a flame skips that blessing.

(Code of Jewish Law Orach Chaim 624)

Have a great day,
Mordechai

Candles for Yom Kippur

Hi,

The general custom is to light candles for Yom Kippur, as one does for Shabbat and for Yom Tov.

One should light candles at home. The candles' purpose is home-oriented (to illuminate the meal and to help create a proper atmosphere in the home), and that's where one recites the blessing. One should not recite a blessing on candles lit in the synagogue.

Note: Technically, one who recites the blessing on the candles automatically accepts the sanctity of the day with that blessing. Therefore, one who will have to drive to the synagogue should state, before lighting, "I am not accepting Yom Kippur with my act of lighting." Then one lights, goes to synagogue, and at the synagogue declares, "I am now accepting Yom Kippur."

(Code of Jewish Law Orach Chaim 610:1-3; Mishneh Berurah 610:8)

Have a great day,
Mordechai

Beginning Yom Kippur

Hi,

One is supposed to cease eating somewhat before Yom Kippur begins, in order to add from the mundane to the sacred. In practice, this means somewhat before the sun sets; there is no fixed amount of time which must be added.

Just like for Shabbat, one does not formally begin Yom Kippur until one actually accepts Yom Kippur. This may occur through mental acceptance of the day, but the ideal is a verbal declaration.

Reciting the Birkat haMazon blessings after eating the pre-Yom Kippur meal does not automatically begin the fast, especially if one makes a verbal or mental statement that he is not beginning the fast. It is appropriate to make such a statement, in order to remove any doubt.

(Code of Jewish Law Orach Chaim 608:1, 3; Mishneh Berurah 608:1-2, 12)

Have an easy and meaningful fast,
Mordechai

Viduy - Specifying sin

Hi,

When a person performs the Viduy act of repentance, admitting sin as part of repentance, he need not specify his private sins. However, one who will not be overheard by others should actually specify sins, because this will help make the regret and repentance more sincere.

Reciting the standard edition of Viduy is not considered "specifying," even if one's sin is actually mentioned in the text. The standard edition is common to everyone, and Viduy is much stronger if it involves personal thought.

(Code of Jewish Law Orach Chaim 607:2; Mishneh Berurah 607:6-9)

May we all be inscribed and sealed for a great new year,
Mordechai

Viduy - Personal admission of sin

Hi,

Part of the process of Repentance is "Viduy," meaning "admission of sin." We perform this as part of the Slichot prayers leading up to Yom Kippur, and it may also be done spontaneously, in private. It may be found in the RCA edition of the Artscroll Siddur, on page 119a.

We incorporate the Viduy in our Yom Kippur Amidah (Shmoneh Esreih), too. The first time we say it is actually in the Minchah (afternoon service) before Yom Kippur, lest a person choke during the pre-fast meal, Gd-forbid, or become distracted and lose his focus so that he will not be able to do a proper Viduy later.

We also customarily recite a Viduy after the meal, before Yom Kippur begins. That is incorporated in many Machzorim as "T'fillat Zakah."

(Code of Jewish Law Orach Chaim 607:1; Mishneh Berurah 607:1)

Have a great day,
Mordechai

Repentance and Forgiveness

Hi,

Yom Kippur canot atone for sins between one person and another, however minor the offense, until the offending party has appeased the offended party. The offender must pursue the offended, approaching him as many as three times to apologize and request forgiveness. Each time, he should bring different people with him to help him.

The offended party is not allowed to be cruel and withhold forgiveness. If the offended party does not forgive after three times, the offender has fulfilled his obligation.

There are exceptions to this rule:
1. One may withhold forgiveness if he does so to help the offender; a teacher might do this for his student, for example. One must be most careful about employing this method, though.
2. One may withhold forgiveness if the offense caused a bad reputation for the offended party, since all the people who heard about the bad reputation are not present at the time when the apology is offered.

(Code of Jewish Law Orach Chaim 606:1; Mishneh Berurah 606:1-11)

Have a great day,
Mordechai

Apology

Hi,

I would like to take a moment to ask everyone receiving this email feed for Mechilah (forgiveness) for anything hurtful or offensive I said or did, or anything I should have said/done and did not say/do, in the past year.

If there was anything at all, please let me know; I will grow by learning from my errors.

May we all be inscribed and sealed for a great new year,
Mordechai

The Fast of Gedaliah

Hi,

We fast on the day after Rosh haShanah; this is called "Tzom Gedalyah," "The Fast of Gedalyah."

The Meaning of the Fast: After the Babylonians destroyed the Temple, they appointed Gedalyah as governor of Israel's Jews. A group of Jews, supported by another nation, wanted the Jews to rebel against the Babylonians, and they accused Gedalyah of sympathizing with the Babylonians. They ambushed him and killed him, and in the aftermath the remaining Jews in Israel went into exile.

This day is commemorated as a public fast from first light (5:48 AM this year in Allentown) to the emergence of the stars (7:24 PM this year in Allentown).

(Shulchan Aruch Orach Chaim 549:1; Mishneh Berurah 549:2)

Have a good day,
Mordechai

Tashlich - Throwing bread in the water?

Hi,

A custom has developed in America, with some scattered precedent elsewhere, of bringing bread to throw to the fish at Tashlich. [The custom is not mentioned in any of the numerous works of Jewish law that discuss Tashlich. There are some communities with customs of shaking out the corners of their cloaks, to symbolize ridding ourselves of sin.]

Apparently, the custom did not originate with Tashlich itself, but rather was a way to entertain children while adults recited Tashlich.

This custom is problematic, though, for we may not feed animals/fish/birds, other than those that depend on us for food, on Yom Tov. [This is because of a concern that one might try to catch one of the creatures, and trapping is prohibited on Yom Tov. Most authorities rule that this applies even where one stands at a distance from the fish, so that trapping is unlikely.]

Therefore, I do not recommend bringing bread.

Have a great day,
Mordechai

Tashlich, Part II

Hi,

We generally recite Tashlich next to a flowing body of water, such as a well or river, rather than a standing pool.

We try to use a body of water containing fish, indicating that we should flourish and multiply as do the fish.

(Mishneh Berurah 583:8)

Have a great day,
Mordechai

Tashlich

Hi,

On the afternoon of Rosh HaShanah, we go to a body of water to perform Tashlich. At its core, Tashlich is simply the act of reciting the verse, “And You shall throw all of our sins into the depths of the sea.”

Performing this practice evokes the memory of the Akeidah (binding of Isaac), because the midrash teaches that Avraham and Yitzchak passed through a neck-deep river on their way to the Akeidah, thereby demonstrating their faith and perseverance.

(Code of Jewish Law Orach Chaim 583:2; Mishneh Berurah 583:8)

Have a great day,
Mordechai

New clothes or food for the 2nd night of Rosh HaShanah

Hi,

We wear new clothes or eat a new fruit on the second night of Rosh haShanah.

This practice has roots in a technical problem: The second day of Rosh haShanah is considered an extension of the first, and so it does not warrant the blessing of "Shehechiyanu," which is usually reserved for first-time events. On the other hand, the second day is also considered, somewhat, an independent entity, and so we really should recite the "Shehechiyanu" blessing.

To solve the problem, we wear new clothes or eat a new fruit, which then warrants a "Shehechiyanu" blessing in any case. If the person lighting candles recites the "Shehechiyanu" blessing when lighting, then she should already be wearing a new garment at that point, or she should have the new fruit before her, so that she experiences the joy of the new item when lighting.

Please note that the new garment warrants a "Shehechiyanu" blessing only if it provides joy at that point in time. If it was wearable at the moment of purchase, the Shehechiyanu should really have been recited then; that was the true moment of joy.

Please note, too, that a new fruit warrants a "Shehechiyanu" blessing only if it provides joy. If one hadn't bought it until now simply because he didn't want it, then it doesn't truly provide joy.

One who cannot find a new garment or fruit still recites the "Shehechiyanu" blessing.

(Code of Jewish Law Orach Chaim 600:2; Mishneh Berurah 600:4)

Have a great day,
Mordechai

The Musaf of Rosh HaShanah

Hi,

As part of the Musaf Amidah of Rosh haShanah, it is important that people recite the sets of ten verses which relate to Rosh haShanah's major themes: Divine Monarchy, Gd's Memory of our deeds, and the Shofar. This is an essential part of one's Rosh haShanah's obligation, as it summarizes the meaning of the day.

The Talmud links the use of ten verses, specifically, to the ten statements of 'Hallel (Praise)' in Psalm 150, the ten declarations Gd used in creating the universe, and the ten Commandments at Sinai.

(Code of Jewish Law Orach Chaim 591:4)

Have a great day,
Mordechai

Shofar, part II

Hi,

To fulfill one's Shofar obligation, one should hear the entire Shofar blast, and not only part of it. Even if the blast runs longer than the time required by law, one should hear the entire blast.

(Code of Jewish Law Orach Chaim 587:3; Mishnah Berurah 587:16)

Have a great day,
Mordechai

Shofar, part I

Hi,

On Rosh haShanah we fulfill the biblical mitzvah of blowing the shofar.

We blow three types of blasts; here is a brief explanation of the popular Ashkenazi practice:

Tekiah - A long, straight blast
Sh'varim - A set of three short blasts. Some people specifically make each of the short blasts a flat sound; others have them turn 'up' at the beginning or end.
T'ruah - A set of nine staccato blasts

The blasts are blown in three types of sets:
Tekiah - Sh'varim - Tekiah (Each of these should last 2-3 seconds)
Tekiah - T'ruah - Tekiah (Each of these should last 2-3 seconds)
Tekiah - Sh'varim & T'ruah - Tekiah (Each Tekiah should be 5-6 seconds, as should the combined Sh'varim & T'ruah)

The key rules are that the T'kiot (plural of T'kiah) must be at least as long as the sounds they sandwich, and that the individual short blasts of the Sh'varim should not be long enough to constitute T'kiot, themselves.

(Code of Jewish Law Orach Chaim 590:3; Mishneh Berurah 590:13)

Have a great day,
Mordechai

Loud prayer on Rosh HaShanah and Yom Kippur

Hi,

Ordinarily we say that one should recite the Amidah silently, mirroring our ancestress Chanah's silent prayer, keeping our personal admissions of sin private, recognizing that Gd is aware of all thoughts - even silent ones - and avoiding disturbing others.

However, on Rosh HaShanah and Yom Kippur many pray in a slightly louder voice, to help awaken their own concentration. This heightened concentration outweighs the reasons to pray silently. As far as disturbing others, we are less concerned on Rosh HaShanah and Yom Kippur, when everyone uses a machzor.

Of course, one must still avoid being loud enough to disturb others.

(Shulchan Aruch Orach Chaim 582:9)

Have a great day,
Mordechai

Rosh HaShanah: Extended Prayer

Hello,

One should extend his prayers until at least midday on Rosh haShanah, even adding poems and prayers as needed, in order to ensure that he is praying during the period of judgment (which we are taught occurs in the first part of the day), and in order to make sure one is not sinning during the period of judgment.

One should not lengthen the service simply with melodies, though.

Midday is 12:52 PM in Allentown this Rosh haShanah.

(Code of Jewish Law Orach Chaim 584:1; Mishneh Berurah 584:5)

Have a great day,
Mordechai

Sleeping on the Day of Judgment

Hi,

It would be odd for a defendant to fall asleep in the courtroom; such behavior would show a lack of interest and concern. Similarly, we don't sleep on the Day of Judgment.

It should be recognized, though, that sleep is constructive if it allows the rest of the Judgment Day to be used more effectively. As such, one whose choice on Rosh haShanah afternoon is between sleep and simply wasting time, and certainly one who needs a nap in order to be able to function, should opt for sleep.

(Code of Jewish Law Orach Chaim 583:2; Mishneh Berurah 583:9)

Have a great day,
Mordechai

Rosh HaShanah foods

Hi,

Traditionally, we eat special foods on Rosh haShanah night:

1. We pick foods which have positive double-meanings in their names. For example, some people eat leek, because itsAramaic name - Karti - suggests the destruction of our foes. One may add foods to the traditional list based on their English names and connotations.

2. We also pick foods which are sweet or are otherwise enjoyable, to create a positive feeling for the new year. This is why people dip an apple in honey, and eat the combination.

3. We also eat foods which have portentous characteristics. For example, some eat pomegranate, and liken the many seeds to the many Mitzvot we hope exist in our record.

In truth, one may fulfill all of this by just seeing the fruit, even without eating it, so long as seeing it conveys the same feeling to him.

(Code of Jewish Law Orach Chaim 583)

(To see why this is not a violation of the biblical prohibition against superstition, see my article, Apples and Honey and Supersition for Rosh HaShanah.)

Have a great day,
Mordechai

HaMelech haKadosh

Hi,

Between Rosh haShanah and Yom Kippur, as well as on those holidays themselves, we add certain lines in to the daily Shmoneh Esreih (Amidah). These additions are noted in a standard siddur (prayer book).

One who forgets these additional lines should not go back and insert them. The only exception to this rule is the change of "HaKel haKadosh (The holy Gd)" to "HaMelech haKadosh (The holy King)" at the end of the third blessing. If one realizes he said the wrong word, he goes back to the beginning of the Amidah. One who catches the error after finishing the Amidah recites the Amidah again.

(Code of Jewish Law Orach Chaim 582:1,2,5; Mishneh Berurah 582:4,9)

Have a great day,
Mordechai

Immersion in a mikvah before Rosh HaShanah

Hi,

Some have the practice of immersing in a mikvah on the day before Rosh HaShanah, for the purpose of purification.

(Shulchan Aruch, Orach Chaim 581:4)

Have a great day,
Mordechai

Visiting the cemetery during Elul

Hi,

There is a Jewish practice of attending cemeteries before Rosh haShanah, and reciting prayers there. Historically, this has led some Jews to actually pray to the dead for help, but this has been highly controversial and debated by Jewish authorities for many centuries.

The Mishneh Berurah writes, regarding this practice of praying in cemeteries: One should not put his hope in righteous people. Rather, one should ask Gd to have mercy, in the merit of the righteous people buried there. One should give charity before one recites these prayers.

(Code of Jewish Law Orach Chaim 581:4; Mishneh Berurah 581:27)

Have a great day,
Mordechai

Rosh HaShanah - Muted Celebration

Hi,

We launder clothing and take haircuts on the day before Rosh haShanah, to demonstrate our faith in receiving a verdict worth celebrating. However, it is traditional not to wear one's absolute finest clothing for Rosh haShanah, lest one appear (and feel) overconfident.

(Code of Jewish Law Orach Chaim 581:4; Mishneh Berurah 581:25)


Have a great day,
Mordechai

Fasting on Erev Rosh haShanah

Hi,

Some Jews customarily fast in repentance on the day before Rosh haShanah.

This is not observed in the manner of a normal fast, though; many people fast until midday (12:52 PM this year, in Allentown) and then break the fast. Here are two reasons why:

(a) In the Middle Ages this day frequently fell out on one of the Ember Days, which were fasts within the church, and there was concern lest the Jews appear to be keeping the Christian fast, and

(b) We generally don't fast on the eve of holidays, lest we then have difficulty enjoying the meal that night, and thus ruin the holiday.

(Code of Jewish Law Orach Chaim 581:2; Mishneh Berurah 581:16, Hagahot Maymoniyot Hilchot Shofar 1:1)

Have a great day,
Mordechai

Reciting S'lichot alone

Hi,

We have mentioned the practice of reciting Selichot prayers in the days leading up to Rosh haShanah and Yom Kippur. One may recite these prayers in private, but there is an advantage to saying them with a Minyan (quorum). Prayer within a group is generally better than private prayer - one can then invoke the merit of the entire group, on one's own behalf.

One who is praying alone skips the portions of Selichot which list the 13 Divine attributes of mercy; these are meant to be invoked as a prayer only within a quorum. Traditionally, one who is praying alone also omits the Aramaic prayers which appear at the end of the S'lichot prayers.

(Mishneh Berurah 581:4)

Have a great day,
Mordechai

Selichot

Hi,

The Ashkenazi custom is to begin reciting "Selichot" (prayers for forgiveness) on the Saturday night preceding Rosh haShanah, assuming that the calendar will thus allow for four nights of Selichot before Rosh haShanah. If it does not, then we move the start back one week. This year we start on Saturday night September 20th.

We always use a Saturday night as the starting day simply so that there will be a specific day for this purpose.

There are at least two reasons why we have a minimum of four days of S'lichot:
(a) Those who try to fast 10 days leading up to Yom Kippur always lose the two days of Rosh haShanah, one Shabbat and the day before Yom Kippur, and so they need to make up four days before Rosh haShanah - four days which they gain by fasting on these days of S'lichot.

(b) When there is a Beit haMikdash [Jerusalem Temple], we examine potential offerings for four days before using them. We also present ourselves as offerings to Gd on Rosh haShanah, and so we need four days of examination beforehand.

(Code of Jewish Law Orach Chaim 581:1; Mishneh Berurah 581:6)

Have a great day,
Mordechai

Elul - Psalm 27

Hi,

We customarily recite Psalm 27, “l’Dovid HaShem Ori,” at the end of Shacharit in the morning and at the end of Maariv in the evening, from the beginning of Elul through Sh’mini Atzeret.

There are many reasons to recite this psalm in particular, but the general reason is that this chapter of Tehillim discusses Divine acceptance of our repentance.

(Mishneh Berurah 581:2)

Have a great day,
Mordechai

Shofar, Tehillim [Psalms] during Elul

Hi,

Beginning with the first of Elul (this coming Monday morning), Ashkenazi Jews blow Shofar after Shacharit (the morning prayers).

There is also a practice of saying ten chapters of Psalms each weekday during the month of Elul, completing the book of Psalms twice during the month.

(Code of Jewish Law Orach Chaim 581:1; Mishneh Berurah 581:3)

Have a great day,
Mordechai

Elul

Hi,

Since we are now at the start of the month of Elul, we'll learn about some of the practices associated with this month.

Rosh Chodesh Elul is 40 days before Yom Kippur, and is considered the beginning of the season of Teshuvah (repentance). In part, this is because Moshe ascended Har Sinai (Mount Sinai) to receive the second set of tablets on Rosh Chodesh Elul, and those tablets were proof that Gd had forgiven the Jews for the Golden Calf.

Sephardic Jews rise during the night to recite Selichot this entire month; Ashkenazic Jews wait until closer to Rosh haShanah.

(Shulchan Aruch Orach Chaim 581:1; Mishneh Berurah 581:introduction)

Have a great day,
Mordechai

Borrowing fragile items

Hi,

We have said that one may borrow an item which is left in a publicly accessible place, where people normally borrow items that have been left out. Of course, one must restore the item to its original condition and position after using it.

However, if the item could easily be damaged during use then one may not borrow it, even if one will be careful.

(Shulchan Aruch Orach Chaim 14:4)

Have a great day,
Mordechai

Borrowing something which was left in a public place

Hi,

We have said that one may not borrow an object without the owner's permission.

If an owner leaves an item in a public area, where it is known that others might come and wish to use it, we may assume that the owner permits this type of borrowing. However, the borrower is required to restore the item to its original state when he finishes using it.

(Shulchan Aruch Orach Chaim 14:4)

Have a great day,
Mordechai

Borrowing and Theft, Part II

Hi,

We have said that one may not borrow an object without informing the owner. The same is true regarding 'borrowing' something as a practical joke, whether intended to irritate or just to have fun; this constitutes theft in Jewish law.

(Shulchan Aruch Choshen Mishpat 348:1)

Have a good day,
Mordechai

Borrowing vs. Stealing

Hi,

"Borrowing" means that there is an agreement between two parties (ie Bill and Darla) that Bill will use some entity owned by Darla.

Having that agreement is essential. If Bill were to borrow Darla's item without telling her, even with plans to return it immediately, that would constitute theft.

(Shulchan Aruch Choshen Mishpat 348:1)

Have a great day,
Mordechai

Responsibility for a borrowed item

Hi,

One who borrows an item accepts all responsibility for harm it may cause a third party, during the period of the loan.

Therefore: If I borrow a computer, and the computer is infected with some kind of harmful software which then damages someone else's computer during the loan, I am held responsible.

(Shulchan Aruch Choshen Mishpat 347:1)

Have a great day,
Mordechai

Damage caused by a borrowed item

Hi,

If I borrow something, and it harms my property - such as if I borrow an animal and it damages something in my home, or I borrow a car and it leaks oil on my property - the owner is exempt from all liability.

(Shulchan Aruch Choshen Mishpat 347:1)

Have a good day,
Mordechai

Sub-lending, part 2

Hi,

We have said that one who borrows an item may not then lend it to someone else, if the item could be stolen by that third party.

This is true even where the loan is for the sake of a Mitzvah, such as in lending out a Torah text, so that I might have presumed that the original owner would approve of this sub-loan. One is not entitled to "read the mind" of the lender.

(Code of Jewish Law Choshen Mishpat 342:1)

Have a great day,
Mordechai

Sub-lending

Hi,

One who borrows an item may not then lend it to someone else, lest that third party steal it for himself. If it is an item that cannot easily be stolen, though, like a house, then one may lend its use to a third party, and simply accept responsibility for any damage.

(Shulchan Aruch Choshen Mishpat 342:1; Sefer Meirat Einayim 342:1)

Have a great day,
Mordechai

Husband and Wife borrowers

Hi,

As part of the terms of Jewish marriage, a husband is responsible to financially support his wife, and he gains access to use of her property. Because this is an exchange, we view him as a 'purchaser' of his wife's property.

Therefore: If a woman borrows an item from someone, and then gets married, her husband may now use the item as well, but he is not considered to be a borrower. Rather, he is considered a purchaser.

The practical ramification of this arrangement is that the husband does not have a borrower's responsibility to protect the item from harm. He ihas simply purchased access to his wife's right to use the item.

(Shulchan Aruch Choshen Mishpat 346:17)

Have a great day,
Mordechai

May I have my lawnmower back? part 3

Hi,

If a person lends out an item to someone who specifies the task for which he wants it, then he may claim the item back immediately upon the completion of that task.

Therefore: If Bob says to Jim, "Please lend me your lawnmower so that I can cut the grass today," Jim is within his rights to claim the lawnmower back after today - and if Bob continues to use it after today, Jim can claim restitution for any damage to the mower.

On the other hand, if Bob says, "Please lend me your lawnmower so that I can cut the grass," without specifying a location or timeframe, then Bob may use it as long as he likes. [Some authorities do suggest that Bob's ability to use the mower would be limited to that grass-mowing season, and not to the following year.]

(Code of Jewish Law Choshen Mishpat 341:7)

Have a great day,
Mordechai

May I have my lawnmower back? part 2

Hi,

If I borrow a tool and I explain [at the time of the loan] that I intend to use it for a specific job, the lender may not terminate the loan until I have possessed the tool for a period of time sufficient to perform that job.

(Code of Jewish Law Choshen Mishpat 341:5)

Have a great day,
Mordechai

Occupational Hazards

Hi,

One who borrows an item for a specific task is exempt from liability for damage which occurs in the normal use of that item - even if that damage is unusual.

For example: If one borrows a cat to eliminate mice, and the mice eat the cat, the borrower is exempt from liability.

(Code of Jewish Law Choshen Mishpat 340:3)

Have a great day,
Mordechai

Can I have my lawnmower back?

Hi,

A loan of property without a predetermined time period may be terminated at any time by the lender.

This is different from the presumption by a loan of money, where the borrower automatically receives 30 days because it is understood that he will spend/invest the borrowed money, and will not immediately have it available for repayment.

(Code of Jewish Law Choshen Mishpat 341:1; Meirat Einayim 341:1)


Have a great day,
Mordechai

Maintaining a borrowed item

Hi,

Should I borrow an item which requires feeding (or other normally anticipated maintenance), I would be obligated to maintain it throughout the period of the loan.

Should I borrow an item, and the item would deteriorate through normal use, then I would be exempt from liability. Should it deteriorate due to my own deficient care, I would be liable.

(Code of Jewish Law Choshen Mishpat 340:4)

Have a great day,
Mordechai

Damage to borrowed property

Hi,

If I borrow someone's property for a specified purpose, and I use that property for a different purpose and it becomes damaged in the course of that other activity, then I am liable.

For example: If I borrow a car for a drive on an interstate highway, and then I decide to use it to drive on city streets, I am liable for any harm which occurs during the drive.

(Code of Jewish Law Choshen Mishpat 340:1)

Have a great day,
Mordechai

Borrowing property

Hi,

Today we begin a new topic, which we first examined five years ago. I hope to expand it this time around. Note that this is substantively different from another topic we have discussed, that of borrowing money.

One who borrows an item is responsible for any harm which befalls the item, even if it was harm he could not prevent.
The only exceptions to this rule are:
a. Harm caused by normal use, and
b. Harm directly caused by the action of the lender.

(Code of Jewish Law Choshen Mishpat 340:1)

Have a good day,
Mordechai

Mourning for the Beit haMikdash, year-round

Hello,

When the Beit haMikdash [Jerusalem Temple] was destroyed, the sages enacted that any Jew building a structure should leave a part unfinished, in a visible area near the entrance, as a memorial to the destruction of the Temple. That segment should have an area of about 3 square feet.

If a Jew buys a structure which was built by a non-Jew, he is not obligated to damage it in order to create such a memorial.

(Code of Jewish Law Orach Chaim 560:1; Mishneh Berurah 560:3-4)

Have a good day,
Mordechai

Last Tisha b'Av reminders

Hi,

A few reminders before the fast:

At sunset on Shabbat afternoon, the fast and the prohibitions against bathing or annointing one's skin for pleasure and the prohibition against marital relations begin.

We do not wash ourselves; if our hands are dirty, we use a little bit of water on the dirty spot to clean that dirt off. Upon rising from sleep, and after using the bathroom, we wash up to the knuckle where the fingers meet the hand.

After Shabbat, we do not wear leather shoes and we sit on the floor or a low stool.

May this be the last year when we need to observe Tisha b'Av,
Mordechai

The day after Tisha b'Av

Hi,

Although the prohibitions of Tisha b’Av end with Tisha b’Av, the practices of the Nine Days – refraining from meat and wine, not bathing for pleasure, not laundering or wearing fresh clean clothing and not attending celebrations – continue until midday the next day. Midday is 1:07 PM in Allentown this year.

This is because we are taught that the Beit haMikdash (Temple) burned until midday on the Tenth of Av.

[Note that there is an exception to this rule: As we have discussed, when Tisha b'Av occurs on a Saturday night and Sunday, Havdalah after Tisha b'Av is done with wine/grape juice.]

(Code of Jewish Law Orach Chaim 558:1; Mishneh Berurah 558:3)

Be well,
Mordechai

Tisha b'Av lighting, and Eichah

Hi,

We minimize the lighting in our homes and synagogues during the night of Tisha b'Av, using only the degree of lighting we require for functioning.

The book of Eichah (Lamentations) is read aloud in the synagogue at night, and people read it privately during the day.

(Code of Jewish Law Orach Chaim 559:2, 3; Mishneh Berurah 559:2, 15)

Be well,
Mordechai

Tisha b'Av - Seating

Hi,

On the night of Tisha b'Av, as well as Tisha b'Av morning, we do not sit on regular chairs; we sit, as mourners, on low stools or on the floor.

This practice continues until midday on the day of Tisha b'Av, at which point the mourning lessens; this is the time when the Temple itself began to burn and be destroyed, showing that Gd had chosen to spare the lives of many thousands of Jews.

Midday will be 1:07 PM in Allentown, this year.

(Code of Jewish Law Orach Chaim 559:3; Mishneh Berurah 559:11)

Be well,
Mordechai

Going to work on Tishah b'Av

Hi,

During both the night and day of Tishah b'Av, one is not supposed to engage in activities which will remove his mind from the day's theme of mourning. Nonetheless, one is permitted to go to work unless there is a local custom of refraining from going to work on Tishah b'Av.

Even if others do go to work, one is permitted to personally refrain from working. This is not considered a blatant departure from local custom; many people take days off.

One who is at work should strive to keep his mind on the mourning elements of the day, and must practice all of the standard Tishah b'Av practices.

(Code of Jewish Law Orach Chaim 554:21-22)

Be well,
Mordechai

The Tishah b'Av Frame of Mind

Hi,

On the fast of Tishah b'Av, one should not greet others in the normal manner of "Good morning, Hello, How are you." If one is greeted by a person who does not know better, one should respond politely but in a manner which indicates that the day is a day of mourning, and teach his interlocutor about the mournful fast if possible.

One also does not give gifts on this day.

We also minimize our comfort and dignity on the fast of Tisha b'Av, just as a mourner cares little for his own comfort or dignity when in his most intense grief. Therefore, there is a practice of minimizing one's comfort while sleeping. Those who ordinarily sleep with a pillow will sleep without a pillow that night; some people sleep on the floor.

(Code of Jewish Law Orach Chaim 554:20, 555:2; Mishneh Berurah 554:41)

Have a good day,
Mordechai

Tishah b'Av on a Sunday, Part III

Hello,

Two more rules which are unique to this year's calendar, in which Tishah b'Av is Saturday night and Sunday:

One may not eat or drink, even after the fast is over, until after reciting Havdalah. One uses wine or grape juice for Havdalah.

Havdalah does not involve the introductory “Hineih” paragraph, or the spices or flame. One begins with the blessing over wine/grape juice, and continues with the normal berachah of
“HaMavdil.”

Have a good day,
Mordechai

When Erev Tisha b'Av is Shabbat, Part II

Hello,

We continue our look at the laws which are different fro the norm for a year when Tishah b'Av is Sunday:

Remove leather shoes, and stop sitting on chairs, after Shabbat.

At 8:52 PM everyone should say the phrase "Baruch HaMavdil Bein Kodesh L’chol / Blessed is the One who distinguishes between the sacred and the mundane." We then remove our shoes and change into weekday clothes, before Maariv.

One who will have to eat during the fast (other than drinking water) should recite Havdalah before breaking the fast, without the use of spices. One should use grape juice or beer for that Havdalah, and drink only two to three ounces. See Rabbi Torczyner for other beverage options.

Although we do not recite Havdalah (other than in the case above), we do recite the blessing over the Havdalah candle before reading Eichah.

We do not wash the Shabbat dishes by hand on Tishah b’Av. One who will need those dishes Sunday night may wash them after 1:07 PM on Tishah b’Av.

For a more complete list of rules, see
http://www.aish.com/tishaBavOverview/tishaBavOverviewDefault/
When_Tisha_BAv_falls_on_Shabbat_or_Sunday.asp


Have a good day,
Mordechai

Shabbat Erev Tisha b'Av

Hi,

This year, the day before Tishah b'Av is Shabbat. Here is a quick summary of relevant laws for that Shabbat, as presented in our shul's Hamodia mailing (pg. 7), available on our shul website:

The “Tzidkatcha Tzedek” prayer is not said at Shabbat Minchah.

One may not declare that he is eating in order to build up strength for fasting, even if that is why he eats; using Shabbat as a preparation-day for the week would be disrespectful.

One may eat whatever one chooses, but one may neither eat nor drink after sunset on Shabbat afternoon, even though it is still Shabbat. One also may not wash for pleasure after sunset.

One should not invite infrequent guests over for Seudah Shlishit, and a communal Seudah Shlishit is inappropriate.

One may bentch with a mezuman at all of the Shabbat meals.

One may not go for a leisurely stroll on Shabbat afternoon. One may study Torah on Shabbat afternoon, even if that would give him great enjoyment.

For a more complete list of rules, see
http://www.aish.com/tishaBavOverview/tishaBavOverviewDefault/
When_Tisha_BAv_falls_on_Shabbat_or_Sunday.asp

Have a good day,
Mordechai

Seudah haMafseket - The pre-fast meal

Hello,

In most years, Tishah b'Av, the Fast of the 9th of Av, is preceded by the "Seudah haMafseket (Meal of Cessation)."

This is not a lavish meal. One should not even have two cooked foods at the meal, as having two cooked foods is the minimum definition of a celebratory meal within Jewish law. One does not even eat fish, much less meat or wine, as this would make him happy.

The general custom is to have bread and eggs, as these are associated with mourning. Some eat lentils, for the same reason.

This year is different, because Tishah b'Av is Motzaei Shabbat (Saturday night) and Sunday; we do not have a Seudah haMafseket this year.

(Code of Jewish Law Orach Chaim 552)

Have a good day,
Mordechai

Nine Days - Annual re-enactment of sadness

Hello,

With the start of the month of Av, and the Nine Days of mourning preceding Tishah b'Av, we participate in a national re-enactment of the sadness of this time of year during years gone by. Therefore, we decrease our joy and celebrations as the month begins.

We also consider ourselves to be exceptionally vulnerable during this time, and so we postpone activities which could take advantage of our vulnerability. Thus, for example, we avoid litigation during this period of time.

(Shulchan Aruch Orach Chaim 551:1)

Have a good day,
Mordechai

The Nine Days - Bathing for pleasure

Hi,

We have been learning about the nine days of mourning, leading up to Tishah b'Av.

We act as mourners and do not bathe for pleasure during this nine day period. One who is dirty or sweaty should wash, and one may bathe for medical reasons or in order to cool off from extreme heat, but one should not swim or take a luxurious bath or shower during this time.

(Code of Jewish Law Orach Chaim 551:16; Mishneh Berurah 551:88)

Have a good day,
Mordechai

Nine Days - Havdalah

Hi,

We have been learning about the Nine Days of Mourning for the Beit haMikdash, preceding the Fast of Tishah b'Av.

We have mentioned that we abstain from wine during these Nine Days. This rule does not apply on Shabbat, so Kiddush is not a problem, but what does one do for Havdalah at the close of Shabbat on August 2nd this year?

If one ordinarily uses substitutes for wine (such as beer) during the rest of the year, then there is no problem; just use a substitute for this Havdalah as well.

Those who are careful to use wine for Havdalah year-round may still do so during the Nine Days. The ideal approach would be to give the wine to a minor who is old enough to understand what Havdalah is about, and young enough not to understand the concept of mourning for the Temple. We generally set the age at 8 to 11, but it depends on the child. In the absence of such a child (or the absence of such a child who can safely drink the wine), the person who recites Havdalah also drinks the wine.

(Code of Jewish Law Orach Chaim 551:10; Mishneh Berurah 551:70)

Have a good day,
Mordechai

The Nine Days - Laundry, Part II

Hello,

We have been learning the laws of the Nine Days of Mourning for the Beit HaMikdash, which precede the fast day of Tishah b'Av, and we have discussed the issue of laundering clothing during the Nine Days.

One may wash clothes for small children, up until Tishah b'Av.

This assumes two factors:
1. The child is below the age at which children are trainable in issues of mourning for the Temple (this varies by child, but it seems to be anywhere between 5 and 10 years old), and
2. There is some need for these articles of clothing.

One who is washing such clothing should only do small amounts at a time. One should do it in private rather than at a public laundry, lest people see the laundering and not understand that this is a special case.

(Code of Jewish Law Orach Chaim 551:14; Mishneh Berurah 551:83-84)

Have a good day,
Mordechai

Nine Days - Laundry

Hello,

We have been learning about the Nine Days of mourning which precede Tisha b'Av.

Traditionally, we don't wear freshly laundered clothing during this period; this is an act of mourning. Even the act of laundering clothing for later use is deemed an act of distraction from mourning.

[This may be understood in terms of the pleasant feeling of new clothing, as well as the fact that a mourner, in his most intense, abject state, has no interest in new things or in the future, and so he does not wear new things or launder clothes.]

Note:
1. This does not apply to Shabbat; on Shabbat we wear fresh clothing.
2. One may wear freshly laundered clothing for several minutes before the Nine Days begin, for enough time that the freshness is gone, and thus render the clothing usable during the Nine Days.

(Shulchan Aruch Orach Chaim 551:3)

Have a good day,
Mordechai

Wine during the Nine Days, Part II

Hello,


We have been learning about the Nine Day mourning period that precedes the Fast of Tisha b'Av (the Ninth of Av).

We said yesterday that during the Nine Days - aside from Shabbat - we don't eat meat and we don't drink wine, for two reasons: In order to show our sorrow, and in order to refrain from eating the foods which were the primary ingredients in Temple sacrifices.

However, one may cook with wine vinegar, as there is no joy in drinking wine vinegar. Further, one may eat food which was cooked in meat pots, so long as there is no actual meat in it, since the Temple sacrifices used actual meat.

(Shulchan Aruch Orach Chaim 551:9; Mishneh Berurah 551:63)

Have a good day,
Mordechai

Wine during the Nine Days, Part I

Hello,

During the Nine Days of mourning preceding Tisha b'Av (other than Shabbat), we neither eat meat nor drink wine. Two reasons are offered for this practice:

1. Consuming meat and wine is consistent with joy, and may induce joy, and

2. Meat and wine were the staples of the Temple offerings, and during the Nine Days we mourn the loss of the Temple.

(Code of Jewish Law Orach Chaim 551:9)

Be well,
Mordechai

The Nine Days

Hello,

We have been learning about the Jewish mourning period for the Temple, a period which begins today and continues through the 9th of Av (Sunday August 10th this year). This period of mourning intensifies during its final nine days, starting with the first day of Av (August 2nd this year) and building up to the 9th of Av.

During the nine days preceding the 9th of Av, we don't plant trees or engage in building projects, if these projects are for enjoyment rather than necessity.

However, one who has hired a non-Jew (paying by the job rather than the hour) before the nine-day period, without giving him a deadline forcing him to work during the nine days specifically, may allow him to continue his work during the nine-day mourning period.

(Code of Jewish Law Orach Chaim 551:2; Mishneh Berurah 551:12)

Be well,
Mordechai

The Three Weeks: Celebrations

Hello,

As we have discussed, on Saturday night July 19 we begin the Three Weeks of mourning.

During this period we do not arrange joyous gatherings.

(Mishneh Berurah 551:16)

Have a good day,
Mordechai

Haircuts during the Three Weeks of Mourning

Hi,

We have begun learning about the Three Weeks of Mourning, which begin Sunday July 20 this year.

We refrain from haircuts during this time period. This includes cutting the hair of a minor, if the minor is old enough to understand the concept of mourning.

Many authorities permit shaving for business up until the first day of the month of Av. They also permit women to shave facial hair, and men to shave mustaches which interfere with eating, as these types of shaving do not create great joy.

(Code of Jewish Law Orach Chaim 551:12-14; Mishneh Berurah 551:79-82)

Have a good day,
Mordechai

Three Weeks of Mourning - No Shehechiyanu

Hi,

Sunday's fast day, the 17th of Tammuz, begins a three-week Jewish national period of mourning for the destruction of the two Temples in Jerusalem, as well as numerous other nation-wide tragedies, such as the Chmielnitzki massacres, the Crusades, and the Holocaust. This period culminates with the fast of Tisha b'Av, the ninth of Av.

During this period of mourning, it is appropriate to avoid the kind of joyous situation which generates the Shehechiyanu blessing. This includes eating a fruit which just came into season, and acquiring new clothes which generate joy (as opposed to socks and undergarments, for example).

(Code of Jewish Law Orach Chaim 551:17; Mishneh Berurah 551:98-99)

Have a good day,
Mordechai

The 17th of Tammuz

Hello,

The fast day of the 17th of Tammuz, observed Sunday July 20 this year, commemorates five tragedies:

1. Moses descended from meeting Gd and receiving the Torah on Mount Sinai, saw the Jews celebrating with the Golden Calf, and broke the two tablets Gd had given him.

2. The daily Tamid offering, which had been brought regularly in the Jerusalem Beit haMikdash [Temple] from the time the Jews built the Mishkan for over one thousand years, was halted during the Babylonian siege of Jerusalem before the Beit haMikdash was destroyed.

3. The Romans invaded Jerusalem, prior to destroying the second Beit haMikdash. (The Babylonians invaded Jerusalem to destroy the first Temple on the 9th of Tammuz.)

4. A Greek or Roman official named Apostimos held a public burning of the Torah.

5. Idols were set up in the Temple itself; it is not clear what year this happened.

(Mishneh Berurah 549:2)

Be well,
Mordechai

Fasting and Pregnancy

Hello,

Sunday July 20 is the fast day of Shivah asar b'Tammuz, the 17th of Tammuz.

A woman who is pregnant or nursing should not fast on this fast if she feels the slightest weakness. (Of course, that does not mean she should over-indulde in food, either.)

(Code of Jewish Law Orach Chaim 550:1; Mishneh Berurah 550:5)

Have a good day,
Mordechai

Flaunting Fasting

Hello,

Sunday July 20 is the fast of Shivah Asar b'Tammuz, the 17th day of the month of Tammuz.

Ordinarily we say that one should not publicly display his acts of piety, lest that appear as arrogance. However, one is supposed to let other Jews know that he is fasting, in order to encourage others to participate in the national fast as well.

(Code of Jewish Law Orach Chaim 565:6; Mishneh Berurah 565:14)

Have a good day,
Mordechai

Fasting by ill people

Hello,

We have begun to discuss the fast day of the 17th of Tammuz, which is coming up on Sunday July 20th.

One who is unusually ill does not observe this fast, even if he is not deathly ill. However, normal feelings of non-dangerous weakness due to fasting are not considered 'illness' in this regard.

(Mishneh Berurah 550:4)

Have a good day,
Mordechai

The "Aneinu" Prayer of Fast Days

Hello,

Yesterday we mentioned that Sunday, July 20th, is scheduled to be the Fast of the 17th of Tammuz.

One who is fasting inserts a special prayer, called "Aneinu (Answer us)," in the Amidah of the Minchah (afternoon) service. This prayer asks Gd to respond to our prayers in light of our repentance and our observance of the fast.

One who forgets to insert that paragraph may insert it at the end of the Amidah, before taking the closing three steps backward. One who concludes the Amidah without saying it does not repeat the Amidah.

This prayer is also included in the Minchah (afternoon) service by people who take on voluntary private fasts. Interestingly, one still uses the plural edition of "Answer us on the day of our fasts," even if it is a private fast; we always include ourselves with the community.

(Code of Jewish Law Orach Chaim 565:1-3; Mishneh Berurah 565:4-5)

Have a good day,
Mordechai

The 17th of Tammuz

Hi,

Sunday July 20th is the fast of the 17th day of the month of Tammuz, and it begins a three-week national Jewish mourning period. [In Allentown the fast begins at 4:36 AM and ends at 9:10 PM.] We'll spend some time discussing this fast, and the three week period of national mourning it initiates.

On the 17th of Tammuz one neither eats nor drinks, but - unlike the fasts of Tisha b'Av and Yom Kippur - one may wear leather shoes and wash normally.

Be well,
Mordechai

Bringing children to kiss the Torah

Hi,

Early authorities record the practice of bringing children to kiss the Torah as the Torah is brought back to the Ark. The idea is to educate them in actively pursuing mitzvot.

(Shulchan Aruch Orach Chaim 149:1)

Have a great day,
Mordechai

Escorting the Torah

Hi,

When the Torah is returned to the Ark, all those before whom it passes should escort it on its way back to the Ark, as a sign of honor for the Torah. The same applies to those who picked up and wrapped the Torah.

(Shulchan Aruch Orach Chaim 149:1)

Have a great day,
Mordechai

Holding the Torah

Hi,

On days when we read from two Sifrei Torah, one Torah must be held while the other is in use. Out of respect for the Torah, one should not give it to a minor to hold; at the last, the holder should be of a certain intellectual maturity.

(Mishneh Berurah 147:29)

Have a great day,
Mordechai

Hagbah when there are two Sifrei Torah

Hello,

On a day when there are two Torah scrolls, after we complete our reading from the first one we do not pick it up (for Hagbah) until the second one has been placed on the shulchan (reading table), so as not to leave ourselves absent from the mitzvah of the Torah reading.

However, we do not unwrap the second Torah until after the first Torah has been wrapped up; we do not overlap the mitzvot of the two Torah scrolls.

(Shulchan Aruch Orach Chaim 147:8)

Have a great day,
Mordechai

G'lilah and Haftorah

Hi,

The reader of the Haftorah may not begin the blessings to start the Haftorah until the Torah is completely wrapped, so that the goleil (person wrapping the Torah) will be able to hear the Haftorah and its blessings.

(Shulchan Aruch Orach Chaim 147:7; Mishneh Berurah 147:23)

Have a great day,
Mordechai

Elevating the Torah [Hagbah]

Hi,

The person who raises the Torah for all to see should make sure that a seam (joining parchment sheets) is centered between the two rollers. This ensures that if the scroll should tear, the tear would cause the least damage and be easily repaired.

(Shulchan Aruch Orach Chaim 147:3)

Have a great day,
Mordechai

Who gets to pick up the Torah for "Hagbah"?

Hi,

"Hagbah" is the popular name for the practice of picking up the Torah and displaying it all.

This is considered a great honor, so much so that talmudically it was considered the highest honor of all the opportunities associated with the Torah reading. However, one should not accept the honor of Hagbah if he is weak, for one is supposed to hold the Torah aloft and display it to all in shul for a long enough time that they can really see (without necessarily reading) the text of the Torah.

(Mishneh Berurah 147:7)

Have a great day,
Mordechai

New Topic: Wrapping up the Torah Scroll

Hello,

The lending topic was getting a little dry, so here's a change of pace: G'lilah, the practice of lifting and then wrapping the Torah after [or, in some communities, before] the Torah reading.

One may not touch the Torah parchment itself; one must use an intermediate material, to show respect for the scroll's contents.

(Shulchan Aruch Orach Chaim 147:1; Mishneh Berurah 147:1)

Have a great day,
Mordechai

Collecting from a third party

Hi,

If a borrower gives all of his assets away to a third party, the creditor may claim his debt from that gift. However, the creditor does not have the right to collect from any profit made by the third party from those assets which were given to him.

(Shulchan Aruch Choshen Mishpat 99:6)

Have a great day,
Mordechai

Trusting court documents

Hi,

We have already said that there is no statute of limitations on collecting a loan (aside from the shemitah nullification of debts).

However, if a creditor produces an old document, the judge is required to investigate why it had not been collected until now, and to double-check its veracity, in order to ensure that there is no trickery afoot.

(Shulchan Aruch Choshen Mishpat 98:2)

Have a great day,
Mordechai

Claiming a loan was forgiven

Hi,


If a creditor brings a debtor to court, and the debtor acknowledges the debt and his own non-payment but claims that the creditor had forgiven the loan, he is still required to pay. The only way he can avoid payment is if he has a witnessed document certifying that the loan had been forgiven.

(Shulchan Aruch Choshen Mishpat 98:1; Sefer Meirat Einayim 98:2)

Have a great day,
Mordechai

Statute of limitations on a debt

Hi,

There is no statute of limitations on a debt; even if many years have passed without an attempt at collection, so long as the bill of debt is valid and so long as a shemitah [Sabbatical] year has not passed since the debt came due [which would have automatically nullified it], the debt may be claimed when the creditor produces his legal document in a Jewish court.

(Shulchan Aruch Choshen Mishpat 98:1)

Have a great day,
Mordechai

Collecting from the family of a borrower

Hi,

A creditor is not able to claim property of a borrower's wife or children (with a few exceptional property items), even if the property was only recently purchased for them and never even used.

(Shulchan Aruch Choshen Mishpat 97:25-26)

Have a great day,
Mordechai

Collecting on a loan by force

Hi,

We have seen that Jewish law severly limits what a creditor may do, in terms of taking collateral.

However: If a debtor defaults, a Jewish court is able to confiscate his property, hold it for thirty days, and then - if the borrower still has not paid - sell it for payment to the creditor.

This ability of the court is limited to confiscating assets which are not needed by the borrower for his day-to-day life.

(Shulchan Aruch Choshen Mishpat 97:17)

Have a great day,
Mordechai

Returning collateral as needed

Hi,

An officer of the court may take collateral from a debtor who has defaulted on his debt, so long as he does not take life-essential items. However, the items he does take must be returned as needed to the debtor.

(Shulchan Aruch Choshen Mishpat 97:17)

Have a great day,
Mordechai

Forcing a borrower to seek employment

Hi,

If a borrower defaults on a debt, the Jewish court cannot force him to seek employment in order to be able to pay off the debt. The possibility of non-payment is an accepted risk of lending money.

(Shulchan Aruch Choshen Mishpat 97:15; Sefer Meirat Einayim to Choshen Mishpat 97:29)

Have a great day,
Mordechai

Taking collateral from a widow or divorced woman

Hi,

One may not take collateral from a widow, as noted in the Torah (Devarim 24:17).

There is some debate as to whether this is because of her historically unprotected socioeconomic status, or because of the emotional pain she has endured. According to the former view, the law of not taking collateral extends to taking collateral from a divorced woman as well.

(Shulchan Aruch Choshen Mishpat 97:14; Sefer Meirat Einayim to Choshen Mishpat 97:22; Shach to Choshen Mishpat 97:1)

Have a great day,
Mordechai

Permitted forms of collateral

Hi,

The Torah says (Devarim 24:6) that one may not take a millstone as collateral, for this is used to prepare basic food needs for the borrower. From this we generalize that one may not take implements which the borrower needs to prepare his daily food.

However, if the borrower offers these items of his own volition, the lender is permitted to accept them as collateral.

(Sefer Meirat Einayim to Choshen Mishpat, 97:10)

Have a great day,
Mordechai