Understanding the Shema

Hi,

The mitzvah of reciting the Shema includes more than mouthing the words; the words should be understood. The minimum is for a person to understand the first line and think about those words while saying them.

In addition, throughout the three paragraphs of Shema one must remember that he is reciting this to fulfill the mitzvah of saying Shema.

(Shulchan Aruch Orach Chaim 60:5; Mishneh Berurah 60:11)

Have a great day,
Mordechai

The blessings before and after Shema

Hi,

The siddur contains blessings which precede and follow the Shema, both morning and evening. These blessings are recorded in the Talmud itself. In truth, one who recites Shema without these blessings has fulfilled his obligation to recite Shema, but this is not the ideal format.

The blessings build up themes which relate to the Shema, and these blessings were composed specifically for recitation with Shema. As such, a person who recited Shema earlier would still, upon reaching this point in the service, read the Shema again along with its blessings; without it the blessings would lose their meaning and function.

(Shulchan Aruch Orach Chaim 60:2)

Have a great day,
Mordechai

Making up a missed Shema

Hi,

There are those who rule that if a man does not say Shema at the appropriate time (see yesterday's email), he should recite it twice at the next opportunity. Thus if one missed it in the morning, he would recite it once at the evening service that night and then repeat it after the evening service. [This is not relevant for women, because the time restrictions apply only to men.]

This later recitation would not serve as a true "make-up" for that morning; it would be considered to fulfill a separate obligation.

(Shulchan Aruch Orach Chaim 58:7; Mishneh Berurah 58:28)

Have a great day,
Mordechai

The latest time for the morning Shema

Hi,

The morning recitation of Shema must take place before one quarter of the day has elapsed. That one-quarter is measured either by quartering the time between sunrise and sunset (position of the Vilna Gaon) or by quartering the time between first light and the emergence of the stars (position of the Magen Avraham, which yields a significantly earlier time).

One who misses that time should still recite Shema; if nothing else, he will have recited verses of Torah, and that act has its own merit.

(Code of Jewish Law Orach Chaim 58:6, 70:1; Mishneh Berurah 70:2)

Have a great day,
Mordechai

The earliest time for the morning Shema

Hi,

The earliest time to recite the morning Shema is when there is enough light that one could recognize a somewhat familiar friend at a distance of six to eight feet. However, a person who absolutely will not be able to recite Shema between that time and the latest acceptable time may say it earlier, from the very first light.

(Shulchan Aruch Orach Chaim 58:1,3; Mishneh Berurah 58:2)

Have a great day,
Mordechai

Shema

Hi,

There is a mitzvah to recite Shema twice a day. The Torah says to recite Shema "when we rise and when we go to sleep," and these times are talmudically understood to refer to the normal times of rising and going to sleep. Thus we are instructed to recite Shema (1) from first light through the first quarter of the day, and (2) from when the stars emerge, through the night.

Please note that this is separate from the mitzvah of reciting Shema before one goes to sleep. That is a practice for personal protection, as we have a verse-based tradition that reciting Shema protects us during the night. However, one could recite the entire Shema before going to sleep and so fulfill the mitzvah of reciting Shema in the evening, and reciting it at bedtime, simultaneously.

(Talmud, Berachot 5a)

Have a great day,
Mordechai

Permanent Ink

Hi,

Writing on one's skin with permanent ink, without any cut in the skin, is not a violation of the laws of tattooing.

(R' Shmuel haLevi Wosner, Shut Shevet haLevi 3:111)

Have a great day,
Mordechai

Cutting

Hi,

Cutting one's skin, without filling it with dye, is not the equivalent of tattooing. It is not halachically prohibited unless it is done in grief for a death, or in the service of idolatry.

(Shulchan Aruch Yoreh Deah 180:5)

Have a great day,
Mordechai

Design tattoos

Hi,

There is some debate as to whether one is liable for a tattoo which does not involve letters.

(Pitchei Teshuvah Yoreh Deah 180:1)

Have a great day,
Mordechai

Tattooing

Hi,

The prohibition against tattooing applies to cutting a groove in one's skin and then filling it with liquid ink or a dyeing powder, or placing the dyeing agent on a spot and then cutting a groove.

(Shulchan Aruch Yoreh Deah 180:1; Shach Yoreh Deah 180:1)

Have a great day,
Mordechai

Used tallit and tzitzit strings

Hi,

Technically, tzitzit-strings that have become separated from a tallit possess no sanctity. However, out of respect for their mitzvah we don't discard them in a disrespectful fashion. Some people bury them, and others discard them in a respectful manner, wrapping them to avoid contact with refuse. Others recycle them for another mitzvah - they use the strings as a bookmark in a sefer (book of Torah).

(Shulchan Aruch Orach Chaim 21:1; Mishneh Berurah 21:8)

Have a great day,
Mordechai

Tzitzit for blankets?

Hi,

Four-cornered blankets do not require tzizit, even if a person sleeps in them after morning has begun. Their essential function is a nighttime function. Further, there is debate as to whether lying in a four-cornered item renders it a 'garment.'

(Shulchan Aruch Orach Chaim 18:2; Mishneh Berurah 18:8)

Have a great day,
Mordechai

Training children to wear tzitzit

Hi,

Once a boy is old enough to understand how to wear tzitzit, meaning to keep two corners of the garment in front and two behind, and to hold the strings when reciting Shema, we are obligated to acquire a pair of tzitzit for him, and train him.

(Shulchan Aruch Orach Chaim 17:3)

Have a great day,
Mordechai

Tallit for a blind person?

Hi,

Although the Torah states that the mitzvah of tzitzit involves 'seeing' the strings, blind people are also obligated in this mitzvah.

(Shulchan Aruch Orach Chaim 17:1)

Have a great day,
Mordechai

Removing tzitzit strings

Hi,

One may not remove the tzitzit strings from a four-cornered garment, as this would disgrace the mitzvah. One may only remove the strings if the garment has worn out beyond use, or the owner of the garment has died, or one intends to use the strings on a different garment.

(Shulchan Aruch Orach Chaim 15:1; Mishneh Berurah 15:3)

Have a great day,
Mordechai

A "borrowed" tallit

Hi,

One may use a tallit he finds in the synagogue or another public place, because it is assumed that people are happy to have others perform mitzvot with their property. However, one may only use it in the spot where he found it, and one may not do this on a regular basis (and one may not do it if the tallit is new).

If the tallit was originally folded, one must re-fold it when putting it back.

(Code of Jewish Law Orach Chaim 14:4; Mishneh Berurah 14:13)

Have a great day,
Mordechai

Who makes the tzitzit strings?

Hi,

The tzitzit strings, and their attachment to the four-cornered garment, must be done by Jews; the Torah introduces this mitzvah by saying 'Speak to the Jews...'

Some further prefer that this be done by men, specifically, because the mitzvah is obligatory for men, and only optional for women.

(Shulchan Aruch Orach Chaim 14:1)

Have a great day,
Mordechai

Tzitzit: All or nothing

Hi,

For the tzitzit on a garment to be valid, one must have the strings on all four corners; all of the strings combine for one overarching mitzvah. If the strings on any corner become invalid, the entire set of tzitzit are invalid.

(Shulchan Aruch Orach Chaim 13:1; Mishneh Berurah 13:1)

Have a great day,
Mordechai

Putting the tzitzit strings through the corners

Hi,

Tzitzit have four strings looped through each corner, so that a total of eight string-ends hang down.

One may not put a single long string through the corner four times and then cut it to produce four separate strings; the strings must be unique from the start, such that putting them through the hole is the final act to create a valid set of tzitzit.

(Shulchan Aruch Orach Chaim 11:12-13)

חג אורים שמח,
Mordechai

The corners of the tallit

Hi,

The holes in the corners of the tzitzit or tallit garment, through which the tzitzit-strings are looped, may be no more than 3 inches from the edge - otherwise the strings cannot be said to go "through the garment's corner," which is a biblical requirement.

(Shulchan Aruch Orach Chaim 11:9; Mishneh Berurah 11:41)

Chag chanukah sameach,
Mordechai

Keeping tzitzit from unraveling

Hi,

Some people tie a small knot at the end of each string of the tzitzit, to keep the strings from unraveling. Others specifically don't tie such a knot, because tzitzit are meant to have a specific number of knots, and this would appear to add to that total.

Because the legality of the knots is disputed, it is better to avoid tying them if there is no real danger of the strings unraveling.

(Shulchan Aruch Orach Chaim 11:3; Mishneh Berurah 11:18)

Chag sameach and chodesh tov,
Mordechai

Unraveled tzitzit

Hi,

The strings of the tzitzit are supposed to be corded, meaning that they are to be made of multiple strings wrapped around each other. If that cording becomes unraveled the strings are still valid, so long as a small segment at the base remains intact.

(Code of Jewish Law Orach Chaim 11:3)

Chag urim sameach,
Mordechai

Making the tzitzit strings

Hi,

The strings hung on the corners of the tzitzit must be spun for the sake of use with tzitzit; one may not just use any string.

(Code of Jewish Law Orach Chaim 11:1; Mishneh Berurah 11:2)

Chag urim sameach,
Mordechai

The scarf tallit

Hi,

A scarf worn around the neck is exempt from tzitzit, even if it is of significant length. [This is one of the reasons that a tallit should not be worn around one's neck, but rather should be draped over the body.]

(Code of Jewish Law Orach Chaim 10:11; Mishneh Berurah 10:34)

Chag sameach,
Mordechai

Which materials require tzitzit?

Hi,

Only garments made of woven materials are obligated in tzitzit. If the majority of the garment is made of some other material, such as rubber or leather, there is no obligation to have tzitzit-strings.

(Code of Jewish Law Orach Chaim 10:4; Mishneh Berurah 10:10)

Have a great day,
Mordechai

Tzitzit in a drawer

Hi,

The mitzvah of tzitzit is an obligation for the wearer, not the garment. This means that if I have a four-cornered garment but I'm not wearing it right now, the garment doesn't require tzitzit strings. Any four-cornered garment I am currently wearing requires tzitzit strings.

(Mishneh Berurah 8:44)

Have a great day,
Mordechai

The earliest time for tallit and tzitzit

Hi,

There is an "earliest time" for the mitzvah of donning tzitzit or a tallit; before that time, one who puts on tzitzit or a tallit does not recite a blessing on them. Many calculate this time as 45 or 60 minutes before sunrise.

One who puts on tzitzit or tallit before the "earliest time" should wait until the earliest time arrives, then recite the blessing, then shift the tzitzit/tallit around somewhat and re-settle them in place.

(Shulchan Aruch Orach Chaim 8:16; Mishneh Berurah 8:43)

Have a great day,
Mordechai

Overnight tzitzit

Hi,

One who does not remove his tzitzit at night, but instead sleeps in them, he should recite a new blessing on them in the morning. There is some debate on this point, though, and so it would be better to mentally include the tzitzit in the blessing he recites on the tallit.

(Code of Jewish Law Orach Chaim 8:16; Mishneh Berurah 8:42)

Have a great day,
Mordechai

If a tallit falls off

Hi,

If one's tallit or tzitzit fall entirely off, he must recite a new blessing before putting them back on. This is true even if he picks it up and puts it back on immediately.

Among Sephardic Jews, one who removes his tallit intentionally must recite a new blessing before putting it back on. Among Ashkenazic Jews, though, one who intentionally removes the tallit need not recite a blessing before putting it back on, so long as he did not travel far and did not wait a long time before putting it back on. It is difficult to define "a long time;" ask your local authority for more information.

(Code of Jewish Law Orach Chaim 8:14-15; Mishneh Berurah 8:40)

Have a great day,
Mordechai

One berachah for both tzitzit and tallit

Hi,

There is debate as to whether the blessing one recites on the tzitzit (tallit katan) in the morning can include the tallit he will don in the synagogue, because the two garments are donned in different locations. Therefore, one should recite separate blessings for each, and not try to include both in one blessing.

(Shulchan Aruch Orach Chaim 8:13; Mishneh Berurah 8:33-34)

Have a great day,
Mordechai

Multiple tzitzit garments

Hi,

One who wears many four-cornered garments simultaneously is obligated to put tzitzit-strings on the corner of each of them. However, one who dons more than one such garment at the same time need recite only one berachah.

(Shulchan Aruch Orach Chaim 8:12)

Have a great day,
Mordechai

Tzitzit Visibility

Hi,

One should make sure the strings of his tzitzit are visible when he recites the blessing on the garment, even if he will need to tuck them into his clothing later.

Ideally the strings (and even the garment, according to some) should always be visible, as a reminder of the mitzvot of the Torah, but the sages were lenient for Jews who would mix among non-Jews, if there was concern for mockery or violence. [There are also those who keep the strings inside their garments for mystical reasons.]

(Code of Jewish Law Orach Chaim 8:11; Mishneh Berurah 8:25)

Have a great day,
Mordechai

Tzitzit Check

Hi,

One should make sure, daily, to examine the strings of his tzitzit and tallit before reciting berachot (blessings) and donning these garments, to make sure the strings are whole and the knots have not come undone.

One should even do this on Shabbat, according to many authorities, even though he might be tempted to fix the strings, which is prohibited on Shabbat. The concern for an improper berachah is greater than the concern that he might re-tie the strings.

(Code of Jewish Law Orach Chaim 8:9; Mishneh Berurah 8:20)

Have a great day,
Mordechai

Shehechiyanu on a Tallit?

Hi,

One who acquires a new set of tzitzit, or a new tallit, recites the blessing of "Shehechiyanu." One does this upon acquiring/making the item, but if he didn't do it at that time then he does it before donning it for the first time, after reciting the normal blessing.

(Code of Jewish Law Orach Chaim 22:1; Mishneh Berurah 8:14)

Have a great day,
Mordechai

The berachah for tzitzit and tallit

Hi,

The general practice among Ashkenazic Jews is to differentiate between the berachah (blessing) recited on the tallit and the berachah recited on the tzitzit, because one cannot fully wrap himself in the small tzitzit garment.

Therefore, we recite a blessing thanking Gd for instructing us "al mitzvat tzitzit," "on the mitzvah of tzitzit," instead of the tallit berachah of "lehit'atef batzitzit," "to cloak ourselves in tzitzit."

(Code of Jewish Law Orach Chaim 8:6)

Have a great day,
Mordechai

Two in front, two behind

Hi,

Regarding both the small "Tzitzit" garment and the large Tallit, one should keep two of the corners in front of him and two of them behind him, so that he will be surrounded with the mitzvah.

(Code of Jewish Law Orach Chaim 8:4)

Have a great day,
Mordechai

The Atarah of the Tallit

Hi,

Many people have the practice of making an Atarah (literally: crown) - lining a segment of the broad side of the Tallit with silver, a special fabric or a special design, marking that side as the external and "Up" side of the Tallit.

The idea behind making an Atarah is that this guarantees that specific corners will always remain the same - the front-right strings will always be in that corner, the front-left in the other front corner, the back-left in their spot and the back-right in their spot. Once you guarantee that a certain side is both external and "Up," this automatically follows.

This is done because of the belief that each corner has a unique type of sanctity, and so the 'inhabitants' of the more elevated corners should not be shifted down from their positions to lesser positions.

Some authorities insist that corner-constancy is not a requirement, and therefore there is no need for an Atarah at all. It's a matter of family and local custom.

(Mishneh Berurah 8:9)

Have a great day,
Mordechai

Berachah on tallit and tzitzit simultaneously

Hi,

Many maintain the practice of reciting a blessing only upon the large Tallit worn for Shacharit (the morning service), and therein including the Tzitzit, since the Tzitzit are donned fairly close to the time one puts on the Tallit.

One who does this need not enwrap himself in the Tzitzit before putting them on; he fulfills that practice when he enwraps himself in the Tallit.

(Mishneh Berurah 8:7)

Have a great day,
Mordechai

Wrapping in the tallit

Hi,

We have said that one should wrap himself in his tzitzit garment when reciting the blessing. One should specifically wrap the garment around his head, as a means of inducing introspection and humility.

(Code of Jewish Law Orach Chaim 8:2; Mishneh Berurah 8:4)

Have a great day,
Mordechai

Tzitzit

Hi,

Today we begin a new topic, the Mitzvah of wearing "Tzitzit."

Tzitzit, also known as Arba Kanfot, are four-cornered garments with strings on each corner. The Mitzvah of wearing Tzitzit is detailed in Bamidbar 15:37-41.

One should don Tzitzit as part of dressing in the morning; this set of tzitzit is often called "Tallit Katan," or "mini-tallit," One stands, holding the tzitzit before himself, as he recites the blessing. Then he wraps the tzitzit around himself, and then he dons them as he will wear them.

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

Have a great day,
Mordechai

Muktzeh on Yom Tov

Hi,

The laws of muktzeh apply on Yom Tov as well as Shabbat.

(Shemirat Shabbat k'Hilchatah 21:1)

Have a great day,
Mordechai

Keychains on Shabbat

Hi,

One who has a keychain with muktzeh items on it - car keys or nailclippers, for example - should remove the muktzeh items before Shabbat. One who did not do so may handle the keychain on Shabbat.

(Shemirat Shabbat k'Hilchatah 20:82-83)

Have a great day,
Mordechai

Chanukah

Hi,

With Chanukah coming up in three weeks, here are links to past posts on different laws of Chanukah:

Menorah Lighting

Menorah Lighting on Friday and on Motzaei Shabbat

Recitation of "Al haNisim"

Recitation of Hallel

The Torah Reading for Chanukah

Please note that any lighting-times mentioned in those emails were for Allentown and for a different year.

Have a great day,
Mordechai

Swiss army knives on Shabbat

Hi,

Swiss army knives are not considered muktzeh as kli shemelachto l'issur or basis l'davar ha'assur, even though some of the attachments may not be used on Shabbat; one may use the permissible attachments.

(Shemirat Shabbat k'Hilchatah 20:81)

Have a great day,
Mordechai

Muktzeh hanging on a door

Hi,

A door does not become a basis l'davar ha'assur for muktzeh items that are hanging on it, because the door is naturally more significant than the muktzeh item, as a key component of the house or cabinet to which it is attached.

(Shemirat Shabbat k'Hilchatah 20:74)

Have a great day,
Mordechai

A coin in a pocket on Shabbat

Hi,

If there is a coin in one's pocket from before Shabbat, and one left it there intentionally, then the garment as a whole might be muktzeh as a basis l'davar ha'assur. This status would remain even if the garment were upended and the coin fell out.

If the pocket incorporates the garment itself as a wall of the pocket, then the garment is muktzeh as a basis.

If the pocket is an independent piece of material which is only suspended from the garment, then the garment is not a basis.

(Shemirat Shabbat k'Hilchatah 20:70-72)

Have a great day,
Mordechai

Drawers containing muktzeh

Hi,

A drawer containing muktzeh and non-muktzeh items does not become muktzeh as a basis l'davar ha'assur, if one intends to use the non-muktzeh items on Shabbat, or if the non-muktzeh items are more important to him than the muktzeh items.

(Shemirat Shabbat k'Hilchatah 20:55, 20:67)

Have a great day,
Mordechai

Tablecloths

Hi,

The part of a tablecloth which is not beneath the candlesticks is not considered a basis l'davar ha'assur, and one may handle it and shift it on Shabbat.

It is not entirely clear that the part of the tablecloth that is under the tablecloths becomes a basis, either, and this may be grounds for leniency in cases of need. Please consult a competent authority.

(Shemirat Shabbat k'Hilchatah 20:60)

Have a great day,
Mordechai

Of tables and candlesticks

Hi,

We have said that a table becomes muktzeh if it supports or holds a muktzeh item when Shabbat enters.

However: If the table also supports or holds a permitted item, and that permitted item is more important to the owner than the muktzeh item, then the table does not become muktzeh and may be moved on Shabbat.

Example: If challah for Shabbat is on a Shabbat table when Shabbat begins, and candlesticks are on the table as well, the table does not become muktzeh.

(Shemirat Shabbat k'Hilchatah 20:55, 20:59)

Have a great day,
Mordechai

Contents of a box

Hi,

If a muktzeh item is left atop a container before Shabbat, the container itself becomes muktzeh under the laws of "basis" we have defined in earlier emails. However, the contents of the container are not muktzeh.

Therefore, if the container could be emptied without opening a lid on top (on which the muktzeh object rested when Shabbat began) and without moving the container, then the contents could be used.

(Shemirat Shabbat K'Hilchatah 20:58)

Have a great day,
Mordechai

A "basis" beneath a kli shemelachto l'issur

Hi,

We have begun to discuss basis l'davar ha'assur, an item which enters Shabbat with a muktzeh item on top of it. [I recommend reading the previous email, if you have not yet done so.]

If the upper item is in the category of kli shemelachto l'issur, which is a light form of muktzeh [one may move it in order to use it for a permitted purpose, and in order to use its space] then the basis beneath it has the same light status, and may be moved for those purposes.

(Shemirat Shabbat k'Hilchatah 20:48)

Have a great day,
Mordechai

Basis l'Davar ha'Assur

Hi,

A fourth category of muktzeh is: Basis l'Davar ha'Assur - a base for a prohibited item.

If one placed a muktzeh item upon an otherwise permitted item before Shabbat began, then the lower item gains the muktzeh status of the upper item, and it retains that status all through Shabbat, even if the muktzeh item is removed from its location.

This law applies only if all of the following conditions are met:
(1) The muktzeh item was placed there by the base's owner, or his agent, or someone acting to benefit him;
(2) The muktzeh item was placed there intentionally, or this is the normal place for storing the muktzeh item;
(3) The base serves the muktzeh item, and not the reverse (as opposed to a case in which one places a muktzeh stone as a paperweight to keep pages from being blown away, for example);
(4) One's intent when placing the muktzeh item there was to leave it there at least through nightfall at the start of Shabbat;
(5) The muktzeh item is of significance to him, and is more important than any non-muktzeh items which were also atop the permitted item when Shabbat began;
(6) The muktzeh item rests atop the actual permitted item, as opposed to a case in which it is placed atop a less significant item that is attached to the permitted item.

Hopefully, the next several emails will help clarify these rules.

(Shemirat Shabbat k'Hilchatah 20:49-56)

Have a great day,
Mordechai

Trash on Shabbat

Hi,

Useful implements which were put in the trash before Shabbat are not muktzeh, even though the owner has declared that he is not planning to use them. They do not enter the category of muktzeh machmat gufo [useless items], because they are available for others to use.

(Shemirat Shabbat k'Hilchatah 20:41)

Have a great day,
Mordechai

Broken implements

Hi,

Implements which break on Shabbat are in the category of muktzeh machmat gufo, since they have no use. However, if they have a use - even one which was not their originally intended use when they were complete - then they are not muktzeh.

(Shemirat Shabbat K'Hilchatah 20:41)

Have a great day,
Mordechai

Coins on Shabbat

Hi,

We have described the category of "muktzeh machmat gufo," items that have no Shabbat-permissible use and therefore may not be handled on Shabbat.

Coins are an example of this type of muktzeh. However, coins which are designated for jewelry are no longer muktzeh in this way; they have been assigned a Shabbat-permissible function.

(Shemirat Shabbat k'Hilchatah 20:38)

Have a great day,
Mordechai

Non-usable food items

Hi,

We have defined a category called "muktzeh machmat gufo," items which have no use on Shabbat and which are therefore muktzeh.

This category includes shells, seeds and bones which have no food on them, and which would not be edible themselves for people or for local animals.

This category also includes food ingredients which cannot be processed on Shabbat - flour, raw potato and raw meat, for example.

(Shemirat Shabbat k'Hilchatah 20:26-29)

Have a great day,
Mordechai

Muktzeh Machmat Gufo

Hi,

We have described two categories of Muktzeh already; a third is Muktzeh Machmat Gufo ("set aside because of its inherent nature"). This category includes items which have no use at all, and therefore one does not intend to use them at the start of Shabbat.

This category includes stones and sand, and anything that has no function. However: One who decides (even mentally) before Shabbat that he will use such an item for a specific permitted purpose may then handle it on Shabbat.

(Shemirat Shabbat k'Hilchatah 20:25, 44)

Have a great day,
Mordechai

Stamp collections

Hi,

We have said that expensive items which one does not normally handle are "muktzeh machmat chisaron kis" and may not be handled on Shabbat.

However: One who has previously designated such an item for a use which is permitted on Shabbat may handle it on Shabbat. For example: Stamps kept in a stamp collection may be viewed in their album on Shabbat, assuming one normally looks through the album without concern for damaging its contents. [The stamp is also not viewed as potential 'currency' because its placement in the album identifies it as not-for-circulation.]

(Shemirat Shabbat K'Hilchatah 20:23)

Have a great day,
Mordechai

Merchandise

Hi,

All merchandise is included in the category of "muktzeh machmat chisaron kis" if the owner does not normally handle it. The actual worth and function of the merchandise are irrelevant; when Shabbat started, he had no intent to handle it.

(Shemirat Shabbat k'Hilchatah 20:21)

Have a great day,
Mordechai

Financial instruments

Hi,

We have defined a category of "muktzeh machmat chisaron kis," items which one may not handle on Shabbat, because their worth leads people to avoid handling them in general.

Financial instruments - account books, letters on business matters, checks, appraisals, bonds and scrip of all kinds - are included in this category.

(Shemirat Shabbat k'Hilchatah 20:20)

Have a great day,
Mordechai

Muktzeh Machmat Chisaron Kis

Hi,

One of the categories we have defined is "muktzeh machmat chisaron kis - מוקצה מחמת חסרון כיס", meaning something which people do not handle because of potential loss.

This category includes items which people use only for dedicated non-Shabbat tasks because of their fragility or worth. Because one does not intend to use them on Shabbat, one may not move them at all, even if one needs their space or one suddenly decides he wants to handle or use them.

(Shemirat Shabbat k'Hilchatah 20:19)

Have a great day,
Mordechai

Kitchen scissors and telephone books

Hi,

Continuing our discussion of "kli shemelachto l'issur":

Kitchen scissors (aka poultry shears) are not in this category, because their primary use is for food preparation. They are not muktzeh.

Telephone books are assumed to be used primarily for looking up telephone numbers, and so they are considered kli shemelachto l'issur (unless one were to specifically identify his telephone book as a resource for addresses).

(Shemirat Shabbat k'Hilchatah 20:16-17)

Have a great day,
Mordechai

Pots and pans

Hi,

Cooking utensils which are dedicated for the cooking process fit into the kli shemelachto l'issur category we have described, and may not be moved on Shabbat other than for the permitted purposes we have listed - to use them for a permitted purpose where permitted utensils are unavailable, or to use the space in which they are located.

Therefore: Pots which contain usable food may be moved for the sake of serving or transferring their food.

Pots which are also used for serving food are not called "kli shemelachto l'issur."

(Shemirat Shabbat k'Hilchatah 20:15)

Have a great day,
Mordechai

Moving tefillin on Shabbat

Hi,

Tefillin fit into the category we have defined as Kli sheMelachto l'Issur, since their primary function is prohibited on Shabbat.

However, the status of tefillin is more lenient than that of other "kli shemelachto l'issur" cases, because the act of donning tefillin is not actually a prohibited melachah. It is only that donning tefillin, for the sake of the mitzvah, denies the special character of Shabbat.

Therefore, we are lenient and we permit people to move tefillin if they are left in a degrading position. Also, if tefillin are accidentally left in a tallit bag, such that one cannot access the tallit, one may remove the tefillin in order to reach the tallit.

(Shemirat Shabbat k'Hilchatah 20:14)

Have a great day,
Mordechai

Kli sheMelachto l'Issur, Part IV

Hi,

We have now defined two purposes for which one may move a kli shemelachto l'issur on Shabbat: (1) Use of the implement for a permitted function, and (2) Use of its location.

Once one picks up the kli in a permitted way, he may move it wherever he wishes, without limitation on time or space.

(Shemirat Shabbat k'Hilchatah 20:11)

Have a great day,
Mordechai

Kli sheMelachto l'Issur, Part III

Hi,

We have already defined a "kli shem'lachto l'issur," an implement primarily used for purposes which are prohibited on Shabbat.

One may move such an implement on Shabbat for the sake of use of the space in which it is located ("l'tzorech mekomo"). This must be an actual use, though; one may not move it simply because one is disturbed by its presence in that site.

(Shemirat Shabbat k'Hilchatah 20:10)

Have a great day,
Mordechai

Kli sheMelachto l'Issur, Part II

Hi,

We have defined a kli shem'lachto l'issur, an implement which is normally used for purposes prohibited on Shabbat.

Such an implement may be used for a permitted purpose on Shabbat, if one does not have the option of using an implement that is more permissible [ie that is not normally used for prohibited purposes]. This is called moving the item "l'tzorech gufo" - for its own sake.

For example: A hammer is normally used for purposes which are prohibited on Shabbat. One who lacks a nutcracker may use a hammer to crack nuts on Shabbat.

One may also move such an implement in order to give to another person who will be using it permissibly.

(Shemirat Shabbat k'Hilchatah 20:8-9)

Have a great day,
Mordechai

Kli sheMelachto l'Issur

Hi,

Yesterday we explained that one of the four major categories of Muktzeh items is a kli shem'lachto l'issur, a tool which is used to perform tasks one may not perform on Shabbat. This includes pens, pencils and scissors, writing paper and pots and pans.

This category also includes items normally used for activities which are prohibited rabbinically on Shabbat, such as musical instruments. However, it only includes implements which are mostly used for prohibited purposes. Implements which are used equally for permitted and prohibited purposes have a separate status, as kli shemelachto l'issur ul'heter, and will be discussed on their own, Gd-willing.

(Shemirat Shabbat k'Hilchitah 20:5-6)

Have a great day,
Mordechai

Muktzeh

Hi,

Today we begin a new topic: The Laws of Muktzeh.

In a strict sense, "Muktzeh" means "set aside" - something which is set aside from use on Shabbat.

There are various ways to break down the categories of Muktzeh, but R' Yehoshua Neuwirth, in his Shemirat Shabbat k'Hilchatah (Vol 1, Chapter 20 in the newer editions), defines four basic categories:

1. Muktzeh Machmat Gufo ["muktzeh because of itself"] - An item which has no use for that Shabbat.

2. Muktzeh Machmat Chisaron Kis ["muktzeh because of loss"] - An item which is not normally handled, because it is fragile, or because it is for sale, or because its nature demands that it be assigned a location and never moved.

3. Kli sheMelachto l'Issur ["an implement used for prohibited purposes"] - An item which is normally used for purposes which are prohibited on Shabbat.

4. Basis l'Davar ha'Assur ["a base for a prohibited item"] - An item which would not be muktzeh in itself, but which has a muktzeh item before Shabbat begins, with intent that it should remain there throughout the dusk time when Shabbat starts.

Gd-willing, in the next several emails we will examine the rules which apply to each category.

Have a great day,
Mordechai

Signatures on the ketubah

Hi,

The ketubah document records testimony as to the marriage transaction between husband and wife, and is signed by the witnesses. There is no need for husband and wife to sign.

Historically, there were communities in which the husband signed, to confirm that his financial obligations recorded therein would be collectible in court without further procedural validation of the ketubah.

The husband and/or wife may sign on the document if they wish, but the format must make clear that they are not signing as witnesses, and that the witnesses are signing to the body of the document and not simply validating their signatures.

(Nachalat Shivah 12:73)

Have a great day,
Mordechai

k'dat Moshe v'Yisrael

Hi,

When a man and woman wed, the man says to the woman that he wishes to marry her, "k'dat Moshe v'Yisrael," "according to the laws of Moses and Israel." We also include this language in the ketubah.

Some explain that this clause adds her obligations; the ketubah records the man's obligations to his wife, and this clause notes that those obligations depend upon her own compliance with the laws of Moshe and Yisrael.

Others suggest that this clause defines the acceptable modes of completing the marriage transaction. The man is declaring that he wishes to wed her, using transactions provided for in the laws of Moshe and Yisrael.

(Nachalat Shivah 12:18)

Have a great day,
Mordechai

Placement of the witnesses' signatures

Hi,

We are careful not to leave too much blank space between the body of the ketubah and the signatures of the witnesses below, lest someone cut off the ketubah and insert other text above the signatures of the witnesses.

We avoid having a space sufficient for two written lines and three interstices.

(Nachalat Shivah 2:1-3)

Have a great day,
Mordechai

Ketubah for a person whose name has been changed

Hi,

Because of the need for a husband and wife to have a valid ketubah, authorities rule that if the halachic name of a married person is changed, such as during a serious illness, then a corrected ketubah should be written.

(Minchat Yitzchak 10:132)

Have a great day,
Mordechai

Dating a Ketubah on Rosh Chodesh

Hi,

A Ketubah written on the first day of the month should be dated באחד לחדש. On the thirtieth of the month, it should be dated [using Nisan as an example] as ביום שלשים לחדש ניסן שהוא ראש חדש אייר.

Technically, "Rosh Chodesh" does not appear in the Torah as a date, but it is an accepted colloquialism.

(Mordechai Gittin 454; Rama Even haEzer 126:4 and 126:6; Nachlat Shivah 6:2; Aruch haShulchan Even haEzer 126:22)

Have a great day,
Mordechai

Listing days of the week in a ketubah

Hi,

When we put dates in a legal document, like a ketubah, we spell the day of the week using the numbers listed in Bereishit, and the spelling used there. For example, we write חמישי with two yuds.

In Bereishit, the first day of the week is called יום אחד, Day One, rather than יום ראשון, First Day. This is odd, given that the rest of the numbers are ordinal [שני, שלישי, רביעי, second, third, fourth] rather than cardinal [שנים, שלש, ארבע, two, three, four].

For a legal document we also use the cardinal number of יום אחד, because that's the Torah's language.

(Nachalat Shivah 5)

Have a great day,
Mordechai

Margins

Hi,

Legal documents should not have large margins, lest this enable inappropriate additions to the document after the witnesses have signed. However, one might justify having margins which are large in order to protect the text when the document is handled.

(Nachlat Shivah 3:14)

Have a great day,
Mordechai

The end of the line

Hi,

One should be careful, when writing a legal document, to ensure that the last word of the line is not one which could have its meaning altered with the addition of a letter or two. For example, the word עשר ["ten"] should not conclude a line, lest someone make it עשרים ["twenty"].

(Shulchan Aruch Choshen Mishpat 42:4; Nachlat Shivah 3:3)

Have a great day,
Mordechai

Writing a shtar [legal document]

Hi,

One should be careful in writing a ketubah, or any other legal document, to use a uniform font and uniform spacing. This ensures that any alteration of the text will be noticeable.

(Shulchan Aruch Choshen Mishpat 42:3; Nachlat Shivah 3:2)

Have a great day,
Mordechai

Snacking in the succah on Shemini Atzeret

Hi,

Because sitting in the succah on Shemini Atzeret is, on some level, a denial of the special Yom Tov character of the day (see previous emails for more on this), we avoid sitting in the succah other than for actual meals.

There are varying customs in this matter; one should follow his family custom. In the absence of a family custom, one should follow the dominant practice of one's community. In a case of uncertainty, one should consult his local rav.

(Mishneh Berurah 668:6)

Have a great Yom Tov,
Mordechai

What time do we recite kiddush on the night of Shemini Atzeret?

Hi,

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, and those who are in the Succah must do so because they will not recite the blessing on sitting in the Succah.

(Mishneh Berurah 668:7)

Moadim l'simchah,
Mordechai

Sitting in the succah on Shemini Atzeret

Hi,

There are various customs regarding sitting in the Succah on Shemini Atzeret. On one hand, this day is considered an extension of the 7th day of Succot due to ancient calendar issues. On the other hand, this day is Shemini Atzeret, a day of Yom Tov and no longer part of Succot - and one is not allowed to add to the mitzvah of sitting in the Succah for seven days, and sitting in the succah would flout the Yom Tov character of the day.

One who does not have an existing custom, and whose community does not have a dominant practice, should follow the recommendation of the Code of Jewish Law and Mishneh Berurah, and sit in the Succah for the meals of Shemini Atzeret. Note, though, that those who sit in the Succah do not recite the blessing associated with sitting in the Succah (Leisheiv baSuccah); reciting such a berachah would be a powerful denial of the Yom Tov aspect of the day.

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

Moadim l'simchah,
Mordechai

Retired Arba Minim

Hi,

After we have finished using the four species (lulav, etrog, hadas and aravah), we still treat them with respect. Their mitzvah is concluded, but they were mitzvah-items at one point.

Some extend this to the Hoshannot branches of Hoshana Rabbah as well, even though it was not used for a biblical mitzvah. One should not step on it, even if it is on the ground from its mitzvah use.

(Shulchan Aruch Orach Chaim 664:8; Mishneh Berurah 664:28)

Chag sameach,
Mordechai

Food as Schach

Hi,

Foods which are edible for humans are not eligible as schach. Therefore, those who hang food items from their schach should not sit beneath them, assuming that the food hangs more than 14 inches from the schach and covers an area of more than 3.5 inches.

(Shulchan Aruch Orach Chaim 627:4; 629:9)

Chag sameach,
Mordechai

Where the schach meets the wall

Hi,

One should take care to ensure that the schach reaches the wall of his succah. If there is a gap of more than 3 tefach (10.8 inches), and it is wide enough that his body fits in the gap, the gap disqualifies the relevant section of that wall.

(Shulchan Aruch Orach Chaim 632:2)

Chag sameach,
Mordechai

Canvas Succah

Hi,

The walls of the succah should not be so light and loose that they would sway in a normal wind - even if the succah stands in a space where there is no wind. No standard is presented in the Shulchan Aruch to define the limits of permissible 'swaying'.

One solution for swaying is to create a frame of posts or poles, spaced at intervals of 10 inches or less, so that they constitute a halachic wall in themselves. Even should the light material sway, the posts/poles would not sway.

Note that the walls must be properly secured/reinforced before the schach is added on top, since the walls of the succah must be constructed before the schach is placed on top.

(Shulchan Aruch Orach Chaim 630:10; Magen Avraham 630:16; Mishneh Berurah 630:48; Aruch haShulchan Orach Chaim 630:32)

Have a great Yom Tov,
Mordechai

Smelling the Hadasim

Hi,

The hadas branches are dedicated for their mitzvah, for the seven days of Succot. Therefore, one is not permitted to smell them intentionally.

(Shulchan Aruch Orach Chaim 653:1; Mishneh Berurah 653:1)

Chag sameach,
Mordechai

Bentching Lulav in the Succah

Hi,

Some have the practice of reciting the blessing on the Arba Minim in the Succah, before Shacharit. This is cited from the Ari z"l, without explanation.

One offered explanation is that this comes from the practice of sleeping in the Succah. One would rise in the morning and perform this mitzvah of the Arba Minim as soon as possible, in the Succah, before davening.

(Mishneh Berurah 651:34; Shaar haTziyyun 651:43)

Gmar chatimah tovah,
Mordechai

Binding the Arba Minim (Four Species) on Yom Tov

Hi,

We tie the Arba Minim (Lulav, Etrog, Hadas, Aravah) before Succot, since the ideal is to use them when they are bound together. We generally use rings made of lulav-leaves.

Should the rings come undone on Yom Tov, one may not re-tie them with a knot; better to wrap the un-done ring around the Arba Minim and simply tuck in the end.

(Shulchan Aruch Orach Chaim 651:1; Mishneh Berurah 651:11)

Gmar tov,
Mordechai

Havdalah candle for Shabbat and Yom Kippur

Hi,

We explained here that Havdalah after Yom Kippur requires a flame that has been burning since before Yom Kippur began, whereas Havdalah after a normal Shabbat may use a flame that was lit anew after Shabbat.

Yom Kippur is on Shabbat this year. Ideally, for Havdalah after this Yom Kippur one should use a flame which has been burning since before Yom Kippur began, to remind people that this is the norm for Havdalah after Yom Kippur. However, in a year when Yom Kippur and Shabbat coincide, one who does not have a pre-lit flame may use a flame that was lit anew after Yom Kippur, since this is acceptable for the Havdalah after Shabbat.

(Mishneh Berurah 624:7; Aruch haShulchan Orach Chaim 624:6)

Gmar tov,
Mordechai

Lighting candles in shul for Yom Kippur

Hi,

Some have a practice of lighting candles in shul before Yom Kippur. One who does so should not recite a berachah, though, because the berachah is meant for illumination which enhances peace in the home.

(Mishneh Berurah 610:8)

Gmar tov,
Mordechai

Taking Medicine on Yom Kippur

Hello,

The issue of taking medicine on Yom Kippur can only be answered by first answering a few sub-questions:

1. How great is the need for the medicine? (life-saving, comfort, preventive care, for the health of a fetus, etc)

2. What type of medicine is it? (pill, chewable, liquid, with a bitter taste, etc)

3. Need the medicine be taken with food? Water? Could it be taken with water which has been made bitter?

Because of the complexity of this topic, it is beyond the scope of a daily email. I would strongly encourage those who may be in this situation to consult a competent rabbi well in advance of the fast.

Gmar chatimah tovah,
Mordechai

Washing on Yom Kippur, Part IV

Hi,

One who is ill may bathe on Yom Kippur as needed, since this is not included in "bathing for pleasure." This applies even to one who is not dangerously ill.

(Shulchan Aruch Orach Chaim 613:9)

May we be sealed for a great new year,
Mordechai

Washing on Yom Kippur, Part III

Hi,

Despite the prohibition against bathing on Yom Kippur, one who touches a part of the body that is normally covered, and therefore normally sweaty, must wash his fingers before prayer.

(Mishneh Berurah 613:6)

May we be inscribed and sealed for a great year,
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 wrote, or should have written and did not, or any ways in which I might have erred and mis-led people regarding a halachah, 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

Washing on Yom Kippur, Part II

Hi,

Washing for pleasure is prohibited on Yom Kippur, but one must wash his hands in the normal ritual manner upon rising from sleep. One washes each hand in the normal three-part sequence, but only up to the end of the knuckles.

(Shulchan Aruch Orach Chaim 613:2; Mishneh Berurah 613:3)

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

Washing on Yom Kippur, Part I

Hi,

One may not wash his skin for pleasure on Yom Kippur; this includes rinsing in plain water.

However, one whose skin is dirty may wash it, explicitly intending that this is not for pleasure but for cleanliness. One who is sensitive to significant perspiration may count this as 'dirt' for the purpose of washing on Yom Kippur.

(Shulchan Aruch Orach Chaim 613:1; Mishneh Berurah 613:1-2)

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

Candle lighting for Shabbat and Yom Kippur

Hi,

This year, Yom Kippur occurs on Shabbat.

Before Yom Kippur begins, we light candles as we would on a regular Shabbat; the same candles double for both. The berachah includes both themes: להדליק נר של שבת ושל יום הכיפורים, "lehadlik ner shel shabbat v'shel yom hakippurim."

(Shulchan Aruch Orach Chaim 610:1)

Have a great day,
Mordechai

Bikur Cholim on Shabbat

Hi,

Beit Hillel and Beit Shammai debate whether (Shabbat 12a) one may visit people who are ill on Shabbat; our practice is to visit, but one should not specifically time his visit for Shabbat, ignoring the ill patient during the week.

(Shulchan Aruch Orach Chaim 287:1; Mishneh Berurah 287:1)

Have a great day,
Mordechai

Bikur Cholim by telephone

Hi,

Clearly, 'visiting' the sick by phone does not fulfill the central goals of bikur cholim: Seeing the person's condition and so being motivated to pray for him, and seeing what his needs might be.

However, one who calls a person who is ill still fulfills some element of the broader mitzvah of chesed. See Igrot Moshe Yoreh Deah 1:223.

Have a great day,
Mordechai

Not burdening an ill person

Hi,

We are taught to be careful when visiting an ill person, to avoid burdening the patient. This includes being sensitive to the patient's pain as well as potential embarrassment for his his condition, such as by avoiding visits at a time when a patient may have trouble controlling his odor, and avoiding behavior which will make the patient uncomfortable.

(Talmud, Nedarim 41a; Tur Yoreh Deah 335)

Have a great day,
Mordechai

Visiting a sick enemy

Hi,

Mahari (ישנות 197) noted that one is obligated to visit people whether he likes them or not, unless his dislike is rooted in dislike for that person's wicked conduct.

Of course, one should not visit an ill person if that would agitate and upset the visited party.

Have a great day,
Mordechai

Visiting an ill person who is contagious

Hi,

Although the practice of visiting and taking care of contagious people is much romanticized, from a halachic perspective it is problematic. Is one permitted, let alone encouraged, to endanger himself in order to save the lives of others?

The general consensus seems to be that one may harm himself in order to save the life of another, but one must not guarantee his own death in order to do so.

The application of this principle to visiting ill people in specific circumstances has been much-debated over the ages, and in any particular situation a halachic authority must be consulted.

Have a great day,
Mordechai

When to visit the sick

Hi,

We have discussed the view that we visit the sick in order to be inspired to pray on their behalf.

Because of this concern, we are taught not to visit early in the morning. People suffering from certain illnesses are strongest in the morning, and a visitor might feel there is no need to daven.

We are also taught not to visit late at night, because people suffering from certain illness are weakest at night, and a visitor might give up hope.

(Tur and Shulchan Aruch Yoreh Deah 335)

Have a great day,
Mordechai

The point of bikur cholim, Part II

Hi,

While it is true that the main purpose of visiting those who are ill is to be motivated to pray for their health, another purpose is to look after their particular needs.

(Talmud, Nedarim 40a; Tur and Shulchan Aruch Yoreh Deah 335)

Have a great day,
Mordechai

The point of bikur cholim, Part I

Hi,

The main purpose of bikur cholim - visiting and examining the sick - is to be inspired to pray on their behalf.

(Talmud, Nedarim 40a, Moed Katan 5a, Shabbat 12a; Ramban, Torat haAdam, Shaar haMeichush)

Have a great day,
Mordechai

The nature of the mitzvah of bikur cholim

Hi,

There is some debate as to the level of obligation involved in the mitzvah of visiting and examining those who are sick.

The Rambam (Mishneh Torah, Hilchot Avel 14:1) ruled that it is rabbinic, but numerous early authorities (such as Bahag and Rabbeinu Yonah) argue that it is biblical based on the biblical passages cited in talmudic sources, such as Sotah 14a and Bava Metzia 30b.

The Sdei Chemed (Bet #116) reconciles those biblical sources by saying it is an asmachta – a rabbinic mitzvah which is linked in theme to biblical passages.

Have a great day,
Mordechai

New topic: Bikur Cholim - Examining the sick

Hi,

We are instructed to examine the sick; as Gd visited Avraham when he was ill, after his circumcision, so we visit those who are ill.

(Talmud Sotah 14a, Talmud Bava Metzia 30b, Talmud Nedarim 39b)

Have a great day,
Mordechai

Laws of Rosh haShanah and Eruv Tavshilin

Hi,

In addition to the laws of teshuvah, there are many laws for Rosh HaShanah itself. Please click here to see these laws, from past years. Note that any dates/times mentioned in those emails correspond to calendars of earlier years, and not this year.

This year we will also need an Eruv Tavshilin for Rosh HaShanah and for the first and last days of Succot. Please click here for laws of the Eruv Tavshilin.

Have a great day,
Mordechai

Anti-Teshuvah

Hi,

Just as teshuvah works to erase one's sins, so it can actually erase one's merits.

One who performs a mitzvah and then regrets having done it is considered as though he had never performed the mitzvah in the first place.

(Rambam, Mishneh Torah, Laws of Repentance 3:3)

Have a great day,
Mordechai

Apologizing to a deceased victim

Hi,

If one harmed another person, and then his victim passed away, then he should go to the victim's grave, bringing a minyan with him, and say, "I have sinned to HaShem, Gd of Israel, and to this person, to whom I did ...."

He should also refund any monetary debt to the victim's heirs. If the heirs are unknown, he should leave the money with the local court.

(Rambam, Mishneh Torah, Laws of Repentance 2:11)

Have a great day,
Mordechai

The obligation to forgive

Hi,

One is obligated to forgive others and not be cruel, once they have sincerely requested forgiveness; to do otherwise is to violate the Torah's prohibitions against revenge and grudge-bearing.

The person who harmed the other is required to apologize and seek forgiveness three times, using various groups of friends to argue his case. If the three attempts do not succeed, his obligation is terminated - unless the offended party was his Rebbe (Torah mentor), in which case he must continue to seek forgiveness.

According to some authorities, one may decline to forgive where this will help the sinner to improve, or where the original sin was one of spreading lashon hara [harmful speech].

(Rambam, Mishneh Torah, Laws of Repentance 2:9-10; Rama, Orach Chaim 606:1)

Have a great day,
Mordechai

Repentance for sins against others

Hi,

For sins committed against other human beings, including even verbal provocation, one must provide restitution and gain forgiveness before his repentance will be effective.

(Rambam, Mishneh Torah, Laws of Repentance 2:9)

Have a great day,
Mordechai

Public admission of sin

Hi,

We have described Viduy, the process in which one verbally admits his sin, apologizes and commits never to repeat it. This is done privately, before Gd.

However: One who sins against other people is encouraged to apologize publicly. Some also encourage public apology for sins which were initially committed in public, even if they were against Gd alone.

(Rambam, Mishneh Torah, Laws of Repentance 2:5; Raavad ibid)

Have a great day,
Mordechai

Specific viduy

Hi,

We have said that teshuvah [repentance] requires viduy [verbal admission of sin].

This viduy must include specific mention of the sin that has been violated, in order to be complete.

(Rambam, Mishneh Torah, Laws of Repentance 2:3)

Have a great day,
Mordechai

Insincere Viduy

Hi,

We have said that repentance requires Viduy, verbal admission of sin.

Admitting the sin without deciding to abandon it is ineffective.

(Rambam, Mishneh Torah, Laws of Repentance 2:3)

Have a great day,
Mordechai

Repentance for financial crimes

Hi,

One who harms another person physically or financially does not atone even by paying all restitution and fines, until he admits the sin and repents, committing never to repeat the sin.

(Rambam, Mishneh Torah Hilchot Teshuvah 1:1)

Have a great day,
Mordechai

Viduy: How much?

Hi,

Although one who has recited Viduy has fulfilled the mitzvah, doing so in greater depth and at greater length is considered praiseworthy.

(Rambam, Mishneh Torah Hilchot Teshuvah 1:1)

Have a great day,
Mordechai

Viduy: How-To

Hi,

Admitting one's sins (also known as Viduy) includes specifying what one has done wrong, expressing regret for those deeds, and committing never to repeat them.

(Rambam, Mishneh Torah Hilchot Teshuvah 1:1)

Have a great day,
Mordechai

The mitzvah of teshuvah

Hi,

A Jew is obligated to admit his sins before Gd when repenting from them. There is some debate as to whether teshuvah is actually a "mitzvah," but verbal admission is an essential part of the teshuvah process, and is considered a mitzvah in itself.

(Rambam, Mishneh Torah Hilchot Teshuvah 1:1)

Have a great day,
Mordechai

Greetings in Elul

Hi,

"Maharash said: When Elul begins, one who writes a letter to his friend must hint at the beginning that he wishes for the other to have a good new year, along the lines of, 'You should be inscribed and sealed for a good year,' or, 'May the One who establishes the earth give you a good inscription and sealing,' and similar things."

(Maharil, Yamim Noraim 3)

Have a great day,
Mordechai

Elul is coming,,,

Hi,

"It is written (Yirmiyah 4:3), 'Plow a field for yourselves, and do not plant upon thorns.' Therefore, one must remove the bad roots and bad thoughts from his heart before day of judgment on Rosh HaShanah. One should accustom himself all through Elul to the practices of the ten days of Repentance. It is written in Orchot Chaim that all through Elul one should sit before meals and before sleeping and contemplate himself and investigate his actions, to admit his misdeeds during the coming days of repentance."

(Maharil, Yamim Noraim 1)

Have a great day,
Mordechai

Endangering one's self

Hi,

We have been learning about the mitzvah of Maakeh.

In truth, one who fails to fulfill Maakeh is endangering himself most of all, and might think that this would be up to his own discretion. Nonetheless, one is not permitted to endanger himself, and Jewish courts are empowered to compel him to fulfill this mitzvah.

(Shulchan Aruch Choshen Mishpat 427:10)

Have a great day,
Mordechai

Tenant Maakeh

Hi,

A renting tenant is obligated to set up a Maakeh.

(Pitchei Teshuvah Choshen Mishpat 427:2)

Have a great day,
Mordechai

Modern Maakeh

Hi,

It appears that the reason many of us do not have a Maakeh on our rooves is that our rooves are not flat, and are not meant for people to walk on them. Were our rooves to be flat or otherwise amenable to traversal, we would require a Maakeh.

Decks and balconies do require a Maakeh.

Have a great day,
Mordechai

Protecting visitors

Hi,

The requirement of placing a Maakeh around one's roof extends to remediating any dangerous situation in one's home; one is biblically responsible to shield people from any such situation.

(Shulchan Aruch Choshen Mishpat 427:7-8)

Have a great day,
Mordechai

Maakeh design

Hi,

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

(Shulchan Aruch Choshen Mishpat 427:5)

Have a great day,
Mordechai

The maakeh obligation for a jointly owned building

Hi,

We have been learning about Maakeh.

Partners who own a building in tandem are each obligated to make sure a maakeh is built.

(Code of Jewish Law Choshen Mishpat 427:3)

Have a great day,
Mordechai

Which types of buildings require a maakeh?

Hi,

We have begun to learn about Maakeh.

Dwellings automatically require a Maakeh for any drop-off, even if no real danger is posed. Storage areas, synagogues and schools require the general elimination of practical dangers.

(Shulchan Aruch Choshen Mishpat 427:1,3)

Have a great day,
Mordechai

Maakeh: Protecting society

Hi,

Today we begin a new topic: Maakeh.

"Maakeh" is a Hebrew word which refers to a protective barrier, meant to keep people from falling off a roof or similar drop.

The Torah says, "When you build a new house, you shall make a Maakeh for your roof, and you shall not place blood upon your house when one a victim falls from it."

(Devarim 22:8)

Have a great day,
Mordechai

Feeding animals, Part II

Hi,

We have said that one must feed animals that are in his care.

On Shabbat, though, one who feeds animals must take care to avoid:
1. Personally performing melachah [prohibited tasks], such as sifting or measuring the food, or trapping the animal;
2. Setting up his animal to eat muktzeh items, such as grass that was uprooted on Shabbat, lest one forget and handle the muktzeh items himself;
3. Strenuous activity.

(Aruch haShulchan Orach Chaim 324)

Have a great day,
Mordechai

Feeding animals, Part I

Hi,

A Jew is obligated to feed any wild animal, domestic animal, or bird, which relies on him for food and which he raises in his home. However, a person need not strain himself if the animal does not depend on him for food, as he does not raise the animal.

(Aruch haShulchan, Orach Chaim 324:1)

Have a great day,
Mordechai

Birkat haGomel with a minyan

Hi,

Birkat haGomel should be recited at a public torah reading; at the minimum, it should be said with a minyan. Many poskim permit the minyan to be of men as well as women; see Shulchan Aruch Orach Chaim 219:3 and the Mishneh Berurah there.

Have a great day,
Mordechai

v'Ten Tal UMatar out of season, Part II

Hi,

A non-Israeli travelling in Israel during the time when Israelis pray for rain should pray for rain as they do. Some also suggest that he should continue to pray for rain when he leaves Israel, since he already began 'the season.'

(Igrot Moshe Orach Chaim 2:102; Yechaveh Daat 1:73)

Have a great day,
Mordechai

v'Ten Tal UMatar out of season

Hi,

We've been discussing travel issues; here's one that comes up between October and December, for Israelis.

Israelis begin praying for rain, reciting ותן טל ומטר (v'ten tal umatar) from the 7th of Cheshvan, some two weeks after Succot. Outside Israel, Jews begin that prayer on or about December 4th. So what does an Israeli do if he travels outside Israel during that interim period?

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

Have a great day,
Mordechai

How soon must one recite Birkat haGomel?

Hi,

Ramban said that one must say Birkat haGomel within three days of one's trip, since that's when one's head is still "in the trip." Rashba said one may say it for up to five days.

The Shulchan Aruch (Orach Chaim 219:6) says one has three days, but one may make it up afterward if necessary.

[See also Tzitz Eliezer 13:17:9.]

Have a great day,
Mordechai

Honesty, Justice and a Tisha b'Av Message

Hi,

"So speaks Gd: A wise person shall not honor himself for his wisdom, and a powerful person shall not honor himself for his power, a wealthy person shall not honor himself for his wealth.

"Rather, for this an honored person should honor himself: Take insight and know Me, for I am Gd, who performs kindness and justice in the land. These are the elements I desire; this is the word of Gd."

(Jeremiah 9:22-23, the last verses of the Haftorah for Tisha b'Av morning)

I hope you fasted well,
Mordechai

Birkat haGomel at night?

Hi,

Normally, we recite Birkat haGomel during Kriat haTorah [the public Torah reading]. This is not a firm requirement, though.

The Chatam Sofer did say that Birkat haGomel should be recited during the daytime, only; he presented three reasons for this:

1. Birkat haGomel is meant to parallel the korban todah, a thanks-offering brought in the Beit haMikdash, which is only brought during the day;

2. Birkat haGomel is like Hallel, which is only recited during the day, or at the time of an actual miracle which occurs at night [like Pesach night];

3. Birkat haGomel was initially instituted to be recited during Kriat haTorah, which does not occur at night [Simchat Torah night is not a fulfillment of Kriat haTorah]. To do this at night would be a marked change from the initial institution.

R' Eliezer Waldenberg (Tzitz Eliezer 13:17) endorsed this restriction.

May we soon see the rebuilding of the Beit haMikdash,
Mordechai

Birkat haGomel for airplane flights

Hello,

The issue of reciting Birkat haGomel for air travel is somewhat controversial; here are three contemporary views:

Rav Ovadia Yosef (Yechaveh Daat 2:26) - Air travel requires Birkat haGomel for trips of more than 72 minutes.

Rav Eliezer Waldenberg (Tzitz Eliezer 11:14) - Air travel requires Birkat haGomel for trips over bodies of water or over an unsettled area, but not from city to city within a single country, if the trips lasts only an hour or two.

Rav Yitzchak Weiss (Minchat Yitzchak 4:47) - One does not recite Birkat haGomel, because the berachah is intended only for dangers which people do not take on willingly.

May we soon see the rebuilding of the Beit haMikdash,
Mordechai

Birkat haGomel for multi-leg trips

Hi,

One only recites Birkat haGomel once for a single journey.

Therefore, for example, one who is traveling to Israel, with a stop-over of a day or even a few days in Europe, would only recite Birkat haGomel upon arrival. [This example assumes one recites Birkat haGomel for intercontinental flights, of course.]

(Mishneh Berurah 219:1 and Shaar haTziyyun thereon)

May we soon see the rebuilding of the Beit haMikdash,
Mordechai

Birkat haGomel

Hi,

There is considerable debate regarding the application of Birkat haGomel for different types of trips. Rather than enter this significant controversy, I'll simply cite the words of the Shulchan Aruch, Orach Chaim 219:7, which emphasize that this berachah is intended for situations involving danger, and not for generic trips -

"In Germany and France they do not recite the berachah when traveling from one city to another, for the sages obligated only travelers in the wilderness, where dangerous animals and bandits are found. In Spain they customarily do recite the berachah, for their roads are all under the presumption of danger. They do not recite it for less than a parsah, though, unless it is a place established to be especially dangerous."

May we soon see the rebuilding of the Beit haMikdash,
Mordechai

Who says Tefilat haDerech?

Hi,

Although we say regarding certain prayers, 'ברב עם הדרת מלך,' that there is greater honor for Gd when people perform mitzvot in unison, Tefilat haDerech is different in that it is a personal request for aid. Therefore, each person should recite Tefilat haDerech personally.

Those who are not capable of reciting the words may hear them from others and reply Amen.

(Shulchan Aruch Orach Chaim 193:1; Mishneh Berurah 193:5)

May we soon see the rebuilding of the Beit haMikdash,
Mordechai

Eat and then recite Tefilat haDerech?

Hi,

As berachot [blessings] are usually structured, they are supposed to begin with "Baruch Ata." However, berachot which are designed to follow other berachot need not have such a start; these are called ברכה הסמוכה לחבירתה, a berachah which is beside another berachah. Examples include the berachot of the Amidah and Birkat haMazon.

Tefilat haDerech does not begin with "Baruch Ata." Some authorities have stated that this is not a big deal, but others are careful to recite Tefilat haDerech immediately after some other berachah, such as a berachah upon eating food.

Even if one does not have the option of linking Tefilat haDerech to another berachah, one should still recite it.

(Tur, Beit Yosef Orach Chaim 110; Shulchan Aruch Orach Chaim 110:6; Mishneh Berurah 110:28)

May we soon see the rebuilding of the Beit haMikdash,
Mordechai

When do we say Tefilat haDerech?

Hi,

Tefilat haDerech is to be said after one has actually embarked on the road. Ideally, one should halt the vehicle in order to do this, but if this is not possible then it may be said while traveling.

One who realizes mid-trip that he did not recite Tefilat haDerech may still recite it, until the last parsah - the last 72 minutes of the trip.

(Shulchan Aruch Orach Chaim 110:7; Mishneh Berurah 110:22-23, 33)

May we soon see the rebuilding of Yerushalayim,
Mordechai

The Nine Days, and Tisha b'Av

Hello,

Nine days of intense mourning for the Beit haMikdash and other tragedies in Jewish history begin on Sunday evening, July 11, and run through Tishah b'Av on Tuesday July 13.

For posts explaining the laws related to these days, please go here. Note that these posts are from a previous year, so the specific dates and times in them will not be accurate for this year.

May we soon see the complete rebuilding of Yerushalayim,
Mordechai

Tefilat haDerech for a flight

Hi,


The consensus of halachic authorities (as reflected in the collection in Yechaveh Daat 2:26) is that one recites Tefilat haDerech when traveling by plane.

One might have thought otherwise, as the Rogatchover Gaon noted, because the biblical term בדרך - "on the derech" - is classically understood (Chullin 139a) as not referring to an aerial space. Nonetheless, we rule that one does recite Tefilat haDerech for flights.

Have a good day,
Mordechai

How far must I travel to warrant tefilat haderech [the traveler's prayer]? Part II

Hi,

Yesterday we noted that the Shulchan Aruch says to recite Tefilat haDerech upon traveling one parsah.

Rav Ovadia Yosef (Yechaveh Daat 2:26) rules that this refers to time, rather than distance. A person walking at a normal pace needs 72 minutes to travel a single parsah. Therefore, one who travels for 72 minutes must recite Tefilat haDerech.

Have a great day,
Mordechai

How far must I travel to warrant tefilat haderech [the traveler's prayer]?

Hi,

The Shulchan Aruch [Orach Chaim 110:7] rules that land travel between cities requires Tefilat haDerech [The Traveler's Prayer] if one travels more than a פרסה - about 4 kilometers / 2.5 miles.

The Mishnah Berurah [110:30] clarifies that this applies to sea travel as well, and that travel of a shorter distance, through an area known to be dangerous, also warrants Tefilat haDerech.

Have a great day,
Mordechai

Washing for bread, without water - Part III

Hi,

We have been learning about ways to handle Netilat Yadayim before meals when water is not available.

In addition to the options we have mentioned, one may dip his hands in a running stream so long as his hands are covered with water, even if it lacks the 40 seah a mikvah would have.

(Shulchan Aruch Orach Chaim 158:13, 159:14)

Have a great day,
Mordechai

Washing for bread, without water - Part II

Hi,

In our previous post we noted one solution for Netilat Yadayim in the absence of water.

The Shulchan Aruch notes an additional possibility: Eat with covered hands. It would be best to do this with both hands covered, to avoid the risk of accidental contact with the food by an unwashed hand.

(Shulchan Aruch Orach Chaim 163:1; Mishneh Berurah 163:5)

Have a great day,
Mordechai

Washing for bread, without water

Hi,

One who will travel, and who suspects he will not have water to wash for a meal, may use the following strategy: Wash and dry his hands, and then don gloves until he is ready to eat. He would be permitted to converse between washing and the meal, so long as he was careful not to remove his gloves.

Should water become available before the meal, though, this person would be required to re-wash.

(Mishneh Berurah 164:4)

Have a great day,
Mordechai

Washing for bread, in the bathroom

Hi,

A frequent travel question: May one wash netilat yadayim before a meal, in a bathroom?

Aside from hygienic factors, one is not supposed to wash in a bathroom, for a couple of reasons:
1. One may not recite the berachah in there, and the berachah is to be recited before drying one's hands;
2. "Ruach ra'ah" is present in the bathroom, and one should not eat with ru'ach raah about him. [No, I can't translate ruach ra'ah, sorry.]

One who has no other place to wash may use water from the bathroom, but should ideally remove it from the bathroom and then wash away from that area.

(Har Tzvi Orach Chaim 1:50)

Have a great day,
Mordechai

Arriving by airplane on Shabbat

Hi,

Today we begin a new, summer-appropriate set of laws: Laws related to travel.

'Techum' refers to the boundary beyond which one may not travel on Shabbat. The boundary is 2000 amot, about 1 kilometer, outside of the community where one starts Shabbat.

One who travels by airplane with enough time to arrive before Shabbat, and then arrives on Shabbat only due to unforeseen and unavoidable circumstances, may disembark on Shabbat despite considerations of having passed beyond his techum, so long as he does not break any non-techum laws of Shabbat in disembarking. He may then travel up to 2000 amot in any direction, on foot, and if this brings him into a community then he may travel the entire area of that community.

(Aruch haShulchan Orach Chaim 248:14)

Have a great day,
Mordechai

Tzedakah on a Fast Day

Hi,

We are taught that the major reward for fasting comes from giving tzedakah, and so some people give tzedakah on fast days based on the amount they would have spent on food for that day.

(Mishneh Berurah 566:12)

Have an easy and meaningful fast,
Mordechai

The 17th of Tammuz

Hi,

Tuesday June 28th is the fast of the 17th day of the month of Tammuz, and it begins a three-week national Jewish mourning period.

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.

(Code of Jewish Law Orach Chaim 550:2)

For more on the fast, click here; for more on the Three Weeks of mourning, click here.

Be well,
Mordechai

Text of the daytime kiddush

Hi,

The Friday night Kiddush fulfills a biblical obligation to verbally commemorate the entrance of Shabbat. The daytime Kiddush, on the other hand, is a rabbinic enactment intended to increase the honor of the day.

Technically, the daytime Kiddush is simply the "Borei Pri haGafen" blessing recited over wine. We add verses before that blessing ("Im Tashiv," "veShamru," "Zachor," and/or "Al Ken,") in order to give the Kiddush more substance. Technically, though, one who simply makes the appropriate blessing for the beverage and drinks it on the day of Shabbat, with a meal, has fulfilled his obligation.

(Mishneh Berurah 289:2)

Have a great day,
Mordechai

Kiddush and Candles

Hi,

We have already mentioned that one should look at the Shabbat candles before reciting Kiddush on Friday night. According to one school, one must recite Kiddush in the room containing the Shabbat candles. This is a minority view.

In practice, it is preferable to eat in the room with the candles. Since the candles are there to provide enjoyment rather than pain, one may eat elsewhere if eating in that room would be difficult.

(Code of Jewish Law Orach Chaim 273:7; Mishneh Berurah 273:32)

Have a great day,
Mordechai

Multiple Kiddushes?

Hi,

Eating a small meal with kiddush fulfills one's obligation.

Therefore, if a person recites Kiddush, eats some food and then chooses to eat another meal in another room or another house, he does not recite Kiddush again. (One may recite the daytime Kiddush at as many meals as one wishes, but the nighttime Kiddush should not be repeated.)

(Code of Jewish Law Orach Chaim 273:2; Mishneh Berurah 273:9-10)

Have a great day,
Mordechai

Defining a 'meal' for Kiddush

Hi,

We have said that Kiddush must be recited where one will eat a meal.

For this purpose, 'meal' includes an olive-sized quantity of bread, or grain-based mezonot - pasta, cake or cookies, for example.

(Code of Jewish Law Orach Chaim 273:5)

Have a great day,
Mordechai

Eating soon after kiddush

Hi,

As we have discussed, Kiddush is supposed to eaten with a meal. "With a meal" is understood both spatially and - temporally. One should eat something right after Kiddush, without a major gap in time.

One who does end up waiting some time between Kiddush and eating need not recite Kiddush again.

(Code of Jewish Law Orach Chaim 273:3)

Have a great day,
Mordechai

Reciting kiddush at the site of one's meal

Hi,

Kiddush is supposed to be recited with a meal, for Tanach (Isaiah 58:13) links the "declaration of Shabbat" with "enjoyment of Shabbat." Therefore, one should recite Kiddush in the specific location where one will eat the meal.

We define "location" as any site from which one can see the place where one will eat the meal. One should be in the same room.

If one recites Kiddush in the Succah and then rain begins, one may move the meal indoors into a room which could be seen from the Succah. This is a leniency due to great need.

(Code of Jewish Law Orach Chaim 273:1; Mishneh Berurah 273:1,3,5,7)

Have a great day,
Mordechai

Kiddush over liquor

Hi,

People often use liquor for Kiddush on Shabbat day. One question arises, though: What do we do with the minimum volume measures which we have discussed?

The ideal is for the person reciting Kiddush to use a cup which holds a minimum of 3.8 ounces, and to drink a cheekful (about two ounces) in one or two swallows. If that is impossible, and one only has liquor available for Kiddush, then one should still use a cup holding a minimum of 3.8 ounces in the cup, and combine the drinking of all who hear kiddush, toward the total two ounces.

(Mishneh Berurah 272:30)

Have a great day,
Mordechai

Alternatives to wine for the nighttime kiddush

Hi,

We have been learning about reciting Kiddush on Friday night.

What does one do for the Friday night Kiddush if wine is not an option, for health reasons or because it is not available?

There is some debate as to whether one may substitute other alcoholic beverages for the nighttime Kiddush, and so these should be avoided. There is some debate as to whether one may use grape juice, and varying customs have developed regarding its use.

If one does not have wine as an option, and one does not use grape juice for Kiddush, then one may recite Kiddush over bread. One washes as we do for bread regularly, then one says the regular Kiddush while holding the bread, and one substitutes the blessing over bread in place of the blessing over wine.

It should be noted that if the normal reciter of Kiddush cannot drink wine but another adult present is able to drink wine, the optimal solution is for that other adult to recite Kiddush for him.

(Code of Jewish Law Orach Chaim 272:9; Mishneh Berurah ibid.)

Have a great day,
Mordechai

Heated wines and Sweetened wines for kiddush

Hi,

We have been learning about the beverage used for Kiddush.

One may use heated wine, and one may use specially-sweetened wine.

In truth, these beverages are not preferred. The preference for non-heated wine comes from the belief that heating causes a deterioration of taste. The preference for non-sweetened wine is because sweetened wine has non-wine tastes mixed in.

Certainly, if these wines taste better (subject to the drinker's tastes) than non-sweetened or non-heated wines, one may use the better-tasting wines.

(Code of Jewish Law Orach Chaim 272:8; Mishneh Berurah 272:19-21,23)

Have a great day,
Mordechai

Kiddush: Red Wine or White Wine?

Hi,

There is a preference for using red wine rather than white wine for kiddush, assuming one is using wine at all, because a sentence in Tehillim refers to the redness of wine as a key characteristic defining wine. Nonetheless, one who does not have red wine, or one who has a dislike for red wines, may use white wine.

Note that “white” and “red” here refer only to the visible color of the wine, and not to the color of the grapes.

(Code of Jewish Law Orach Chaim 272:4; Mishneh Berurah 272:9,10,12)

Have a great day,
Mordechai

When kiddush goes bad

Hi,

One must make sure that the beverage to be used for Kiddush has not gone bad. In the case of wine, for example, “going bad” refers to developing a taste, or even a smell, which indicates the wine has become vinegary, sour or in any way repulsive.

One who recites Kiddush and then realizes the beverage has gone bad should locate a new beverage and recite Kiddush again.

(Code of Jewish Law Orach Chaim 272:1; Mishneh Berurah 272:1)

Have a great day,
Mordechai

Drinking at kiddush

Hi,

As we have mentioned, there is no obligation for each person at the table to drink from the actual “Kiddush cup.”

In fact, there is no obligation for attendees to drink at all, so long as the person reciting Kiddush drinks the minimum volume. All things being equal, though, it is good and appropriate for people to drink after the person reciting Kiddush drinks.

(Mishneh Berurah 271:83)

Have a great day,
Mordechai

Passing the kiddush cup around

Hi,

There is a widespread practice of having the host pass around the Kiddush cup, or at least add to the individual cups from the Kiddush cup. This is a nice practice. In fact, though, this is not obligatory; each guest may have his/her own cup with some appropriate beverage in it, and may drink from it without any addition of the Kiddush beverage.

The only time the host need add is if someone has already partaken from one of the guest-cups, so that this cup is rendered flawed. Adding some of the Kiddush beverage corrects that flaw. Otherwise, though, there is no need to add from the Kiddush cup.

(Code of Jewish Law Orach Chaim 271:17; Mishneh Berurah 271:81)

Have a great day,
Mordechai

Interruptions between kiddush and drinking

Hi,

In the last few days we have discussed volume and time requirements for drinking the Kiddush beverage.

As with every berachah (blessing), there should be no interruption between concluding Kiddush and drinking.

One who recites Kiddush and then interrupts verbally before drinking should simply repeat the one-line blessing for the beverage itself - and not the whole Kiddush - and then drink. Please note that speech which directly relates to the meal is not considered an interruption.

(Code of Jewish Law Orach Chaim 271:15; Mishneh Berurah 271:75-76)

Have a great day,
Mordechai

Cumulative kiddush consumption

Hi,

We have stated that fulfilling the mitzvah of Kiddush involves drinking a two-ounce measure in a brief period of time. Ideally, the one who recites Kiddush should drink this measure. If someone else would drink the measure, though, that would suffice.

According to one view, collective drinking to reach the required total may be sufficient, if the listeners consumed a cumulative two ounces right after Kiddush. However, one should not rely upon this view unlesss no other option is available.

(Code of Jewish Law Orach Chaim 271:14; Mishneh Berurah 271:72-73)

Have a great day,
Mordechai

How long should kiddush take?

Hi,

Yesterday we learned that the person reciting Kiddush should drink a minimum of two ounces, a measure which is roughly that of a cheekful for a normal person.

There is a time component to this act of drinking, too - one should drink Kiddush at a normal pace. It is generally assumed that two ounces are normally consumed in one or two swallows, in a span of 10 to 20 seconds.

(Mishneh Berurah 271:68)

Have a great day,
Mordechai

How much must one drink for kiddush?

Hi,

To fulfill the Mitzvah of Kiddush, one must drink a cheekful. The standard measure for a “cheekful” is that it is the majority of a “Revi'it.” A Revi'it is about 3.8 ounces, making a cheekful approximately 2 ounces.

One whose frame is so large that his “cheekful” is significantly larger than 2 ounces should drink whatever amount is a cheekful for him.

(Code of Jewish Law Orach Chaim 271:13; Mishneh Berurah 271:68)

Have a great day,
Mordechai

Simultaneous kiddushes

Hi,

Sometimes two families eat together and a member of each family recites Kiddush for that family.

Should they choose to do this, the two should not recite Kiddush simultaneously, as it would be hard for the individual family members to distinguish between the two voices reciting Kiddush. One should recite Kiddush, and then the other.

(Mishneh Berurah 271:3)

Have a great day,
Mordechai

Savri

Hi,

When Reuven fulfills the Kiddush obligation on behalf of Shimon, both must concentrate on the fact that Reuven is reciting Kiddush for Shimon. Therefore, it is appropriate for the person reciting Kiddush to remind everyone present of this fact.

This is what we do when say “Savri Maranan veRabbanan viRabotai (Pay attention, my masters and teachers)” before reciting the blessing.

(Mishneh Berurah 271:5)

Have a great day,
Mordechai

Who recites kiddush?

Hi,

Kiddush is a mitzvah for both men and women. Therefore, either a man or a woman may recite Kiddush for the household.

A man who recites Kiddush and drinks in the synagogue should not be the one to recite Kiddush for the family at home; he should have another adult household member recite Kiddush.

(Code of Jewish Law Orach Chayyim 271:2; Mishneh Berurah 271:4)

Have a great day,
Mordechai

Standing or Sitting for Kiddush, Part II

Hi,

We have mentioned that there is merit in sitting for Kiddush, as this establishes one's location for the meal and Kiddush is supposed to be “on the site” of the meal.

There is another reason to sit, and this is specifically where one is reciting Kiddush for other people. Sitting down together establishes that they are all in the same group. As such, it is appropriate for all involved to be seated.

Standing does not invalidate the Kiddush for the group, though(and especially if one must stand in order to be audible). The only practice which would invalidate the Kiddush would be to have everyone milling about in different directions.

(Mishneh Berurah 271:46)

Have a great day,
Mordechai

Standing or Sitting for Kiddush

Hi,

We stand when reciting Kiddush, at least for the first paragraph, because that paragraph serves as testimony to Gd's creation of the world and because the initials of the opening words spell out Gd's unpronounceable name, Yud-Hei-Vav and Hei (Yom Hashishi Vayechulu Hashamayim).

Some sit even for the first paragraph, because Kiddush is supposed to be established in the location of one's meal; in halachah, one establishes a location by sitting down.

Either custom is appropriate.

(Code of Jewish Law Orach Chaim 271:10; Mishneh Berurah 271:45-46)

Have a great day,
Mordechai

Looking at the candles during kiddush

Hi,

There is a practice of looking at the Shabbat candles just before reciting Kiddush, and then looking at the actual cup of wine during Kiddush.

Looking at the Shabbat candles reminds us of the day, and it also enables us to enjoy the light we created for Shabbat. Further, the Talmud indicates that there is healing power in the light of the Shabbat candles.

We turn our eyes back to the Kiddush cup during Kiddush to avoid distraction from the blessing.

(Code of Jewish Law Orach Chaim 271:10; Mishneh Berurah 271:48)

Have a great day,
Mordechai

Kiddush Cup: Whole and Clean

Hi,

Cups of wine which are associated with Mitzvot, like Kiddush and Havdalah, are treated with special honor. Two associated practices are:

1. Rinsing the cup, inside and outside, before using it, to ensure cleanliness;
2. Using a cup which is neither chipped nor cracked.

These are appropriate practices, but the lack thereof does not invalidate the Mitzvah. Therefore, one who realizes he forgot to rinse out the cup before filling it should not pour out the Kiddush wine.

One whose only cup is chipped may use that cup, assuming that the cup has enough uncracked height to hold the minimum of 3.8 ounces.

A guest certainly should not embarrass his host by “educating him” on these issues in public at Kiddush-time; far better to have Kiddush without these good practices.

(Code of Jewish Law, Orach Chaim 271:10; Mishneh Berurah 271:44)

Have a great day,
Mordechai

Overflowing the cup for kiddush and havdalah

Hi,

The practice of overflowing the cup should be unique to Havdalah, and should not be borrowed for Kiddush.

The practice of overflowing comes from a Talmudic statement that “A house in which wine is not spilled like water will never see blessings.” [The idea is that one is showing he is not stingy, and particularly with what he spends on a mitzvah.] Thus at the start of the week we look for a blessing to help us through the week, and this applies only by Havdalah.

Even for Havdalah some authorities are uncomfortable with wasting wine for the sake of a “good sign,” and so they advise that one overflow minimally. Certainly, one should not borrow this for other cups of wine which are not “at the start of the week,” such as Kiddush.

(Code of Jewish Law Orach Chaim 296:1; Mishneh Berurah 296:5; Aruch haShulchan 296 at length)

Have a great day,
Mordechai

Kos Pagum - A flawed cup

Hi,

As we discussed here, one should not use a "flawed" cup for any mitzvah which involves a berachah upon a cup of wine, grape juice, etc.

The definition of a “flaw” ['Pigam' in Hebrew] is that someone else has already partaken of that liquid. Such liquid does not befit the honor the mitzvah. Therefore, one should not pour the remnants of Kiddush back into the bottle, to use another time.

There is a way to remove the “flaw,” though. If the remnants of Kiddush are currently in a cup, one may first add to the cup, rendering it “whole” (even without filling it to the top), and then pour the contents back into the bottle.

(Code of Jewish Law Orach Chaim 182, 271:10; Mishneh Berurah 271:43)

Have a great day,
Mordechai

Kiddush with a full cup

Hi,

We recite Kiddush with a full cup. “Full” is defined as whatever appears “full” to a human eye; the fact that the lip of the cup may be bent in a spot so that there is a tiny gap, or that there is a millimeter of air between the top and the liquid, is not relevant.

We require a full cup for all occasions when a cup is used to celebrate a Mitzvah, such as Kiddush, Havdalah, weddings and cirumcisions. One who does not have enough liquid to fill the cup, and who does not have another cup to use, may use a less-than-full cup so long as it contains at least a Reviit-measure (just under 4 ounces) of wine.

(Code of Jewish Law Orach Chaim 271:10; Mishneh Berurah 271:42)

Have a great day,
Mordechai

Covering the bread during Kiddush

Hi,

We have been learning about making Kiddush.

We cover the bread, and we also place a cloth below the bread (a tablecloth suffices), during Kiddush.

There are three reasons to cover the bread:
1) Ordinarily, one who has both bread and wine before him is supposed to recite the blessing on the bread first. Thus we cover the bread, so that it is not "before us."

2) We cover the bread lest it see that we are blessing the wine first, and become embarrassed. Bread does not see, of course, but this is a lesson in sensitivity.

Both of those reasons only warrant a cover above the bread; the third reason warrants a cover below, too:
3) The bread represents the Manna which fell for the Jews in the desert, before they entered Israel. The Torah describes an upper and lower coating for the Manna, preventing it from being dirtied before the Jews could collect it. We remind ourselves of this coating by covering the bread on both sides.

(Shulchan Aruch Orach Chaim 271:9; Mishneh Berurah 271:41)

Have a great day,
Mordechai

Making up Kiddush

Hi,

One who is unable to recite Kiddush on Friday night, for whatever reason or intention, should recite the Friday-night Kiddush before the daytime meal. Such a person should skip the “Vayechulu” opening paragraph, though; that paragraph discusses Gd's completion of Creation at the start of Shabbat, which has passed by that time.

(Shulchan Aruch Orach Chaim 271:8; Mishneh Berurah 271:40)

Have a great day,
Mordechai

Eating before Kiddush on Friday night

Hi,

We have been learning about the Mitzvah of making Kiddush on Friday night.

We have already said that one should recite Kiddush immediately upon arriving home, unless all of the prospective participants are not hungry.

Additionally, one may not taste anything after sunset on Friday, before Kiddush. This even includes a drink of water; once the sun sets, the obligation to make Kiddush begins.

(Shulchan Aruch Orach Chaim 271:4)

Have a great day,
Mordechai

Kiddush vs. Sh'ma

Hi,

We have been learning about making Kiddush on Friday night.

Maariv [the evening service] on Friday night is generally recited close to sunset, which creates a problem: The earliest time to fulfill one's nightly obligation to recite Shema is after the stars have emerged, which is usually measured as 36 minutes or more after sunset. Therefore, we need to repeat Shema when we return home from the synagogue. So which do we do first: Recite Shema, or Kiddush?

There are several fine points within this debate, but at bottom it is appropriate to repeat Shema when one comes home from shul, before Kiddush, lest one forget about Shema in the course of the meal.

(Mishneh Berurah 267:6 and 271:2)

Have a great day,
Mordechai

Kiddush on Friday night

Hi,

The mitzvah of reciting Kiddush on Friday nights fulfills a biblical command: "Remember the day of Shabbat, to sanctify it." We sanctify Shabbat at its entrance with Kiddush, and at its exit with Havdalah.

One who is not hungry immediately at the start of Shabbat may recite maariv [the evening service] and then wait before eating; he has already sanctified the Shabbat at its start via prayer.

Of course, one whose family and guests are hungry should recite Kiddush and begin the meal immediately.

(Code of Jewish Law Orach Chaim 271:1; Mishneh Berurah 271:1)

Have a great day,
Mordechai

Blessing our children at Havdalah

Hi,

We have discussed the practice of blessing our children Friday night, but some also have the practice of blessing children at Havdalah, after Shabbat.

This practice appears in early Ashkenazic communities as well as in sources from the 17th-19th centuries. The Magen Avraham (559:1) cited Maharil as saying that one should not recite it when Saturday night is Tisha b'Av, and the practice also appears in the customs of the Chatam Sofer and in the siddur of Rav Yaakov Emden.

Have a great day,
Mordechai

When to bless our children

Hi,

At what point during the Friday night meal do we bless our children?

Customs vary, but R' Eliezer Papo, in his Pele Yoetz, made a good case for doing it after kiddush. He noted the Zohar's statement, "When one wishes to bless his friend or child, he must first bless Gd; if he does not bless Gd first then the blessing will not be upheld."

This idea is also reflected in the sages' criticism of Malki Tzedek for the order of his praise for Avraham and Gd in Bereishit 14:19-20.

Have a great day and Chag Sameach,
Mordechai

Blessing our children with Birkat Kohanim

Hi,

In addition to asking Gd to bless our children to be like our ancestors, we also invoke Birkat Kohanim, from Bamidbar 6:24-27. This is likely because the introduction and postscript to those passages identifies them as the way we should always be blessed.

There is some debate about having non-kohanim use this blessing, based on Ketuvot 24b. However, authorities (Bach and Maharsha, for example) do permit its use so long as one does not imitate the hand-formations of the kohanim.

For more on this, see commentaries to Shabbat 118b, in which R' Yosi - a non-kohen - seems to say that he would perform birkat hakohanim upon request.

Have a great day,
Mordechai

Blessing by Sarah, Rivkah, Rachel and Leah

Hi,

Since at least the 19th century (see more on this here), some have blessed their daughters with language that differs from the blessing for sons. Commonly, we invoke Sarah, Rivkah, Rachel and Leah.

Explanations for this choice of models vary:
1. Ruth 4:11 includes a berachah to be like Rachel and Leah;

2. Sanhedrin 105b explained the blessing (Shoftim 5:24), "מנשים באהל תבורך - She should be blessed by the women of the tent," to refer to Sarah, Rivkah, Rachel and Leah.

3. We use this formula already in the mi shebeirach for people who are ill.

4. Like Ephraim and Menasheh, these women came from bad backgrounds and achieved greatness.

5. Rachel and Leah managed to build a home together despite their potential for rivalry; this is similar to our praise of Ephraim and Menasheh for their ability to avoid strife.

Have a great day,
Mordechai