Eating small meals on Shabbos

Hi,

We are instructed to create pleasure on Shabbat; this is the mitzvah of oneg Shabbat. Where an action would bring pleasure to the body but disturb one's psyche, or vice versa, psychological/emotional pleasure trumps physical pleasure.

Therefore, one who would derive physical pleasure from eating, but who does not want to eat, may eat the minimum for the three meals of Shabbat and stop with that.

(Rivivot Ephraim 1:223:5)

Have a great day,
Mordechai

Is snow muktzeh?

Hi,

Snow which falls on Shabbat is not muktzeh, because it is edible for people as well as animals. It is not considered nolad, either.

(Rivivot Ephraim 1:223:1)

Have a great day,
Mordechai

Berachah for enjoying Shabbos?

Hi,

We have a mitzvah of "oneg Shabbat", enjoying the day; we fulfill this in many ways, including eating fine foods and having light in our homes. Where is the berachah [blessing] for this mitzvah?

The berachah for this mitzvah is the berachah recited upon lighting Shabbat candles. However, there is no requirement for the family to be present when the candles are lit and the berachah is recited; the person reciting the berachah does so on behalf of the household.

(Rivivot Ephraim 1:222:30)

Have a great day,
Mordechai

Driving home after Shabbos

Hi,

The Shulchan Aruch writes that one may perform melachah after Shabbat, once one has recited havdalah in the amidah. [However, one may not eat until after reciting havdalah with a cup of an appropriate beverage.] Others contend that ideally, one should not perform any melachah until after reciting havdalah with a cup of an appropriate beverage. What, then, is the justification for driving home from shul after Shabbos, when one will only perform havdalah at home?

The answer may be 1) that the Mishneh Berurah does not cite the contention that one should not perform melachah, and 2) that it would be a hardship for people to walk home.

(Rivivot Ephraim 1:222:29)

Have a great day,
Mordechai

Reading by electric light on Shabbos

Hi,

The Talmud (Shabbat 12a) records a prohibition against reading by an oil lamp, lest one forget it is Shabbat and incline the lamp to provide fuel for the wick. This is brought in Shulchan Aruch. (Orach Chaim 275:1)

This concern does not apply regarding a light bulb fueled by electricity, because the light is generally great enough that one will not need to adjust, and because there is no means of adjusting it to raise its luminescence. However, it is not clear that this permission should extend to a bulb which has multiple settings.

(Rivivot Ephraim 1:222:27)

Have a great day,
Mordechai

An electric blanket on Shabbos

Hi,

One may use an electric blanket on Shabbos, where it is already on, but one may neither turn it on nor adjust the setting.

(Rivivot Ephraim 1:222:26 and 1:235)

Have a great day,
Mordechai

Moving a trash can on Shabbos

Hi,

[Note: This topic is subject to some debate; please consult your Rabbi for practical guidance.]

An empty trash can may be brought back from the curb on Shabbat, whether because it is needed for depositing more trash or because of concern that it might be stolen. This is because the can is made of non-absorbent materials that are easily cleaned.

This assumes that a valid eruv is in place.

(Rivivot Ephraim 1:222:19)

חג אורים שמח,
Mordechai

An accidental knot

Hi,

One may not untie a knot on Shabbat, but one may un-do a slipknot.

Where someone attempted to tie on a hat or hood on Shabbat with a slipknot, to permit untying, but then they made it into a knot by accident, they may untie the knot. This is the law because leaving the hat/hood on all day would be upsetting, and because the intent from the beginning was to untie it.

(Rivivot Ephraim 1:222:17)

חג אורים שמח,
Mordechai

Soaking a hand on Shabbat

Hi,

On Shabbat, one may not engage in medicine-related activities, unless one is in danger or in debilitating discomfort. However, one may engage in therapeutic activities which 1) do not relate to taking medicine, and 2) are not visibly medicinal.

Therefore, one whose hand is injured, and who needs to soak it in order to relieve the pain, may do so on Shabbat. It is not visibly therapeutic; also, we are talking about a case in which the pain is considerable.

(Rivivot Ephraim 1:222:6)

חג אורים שמח,
Mordechai

Lighting the menorah on Friday afternoon

Hi,

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

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

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

(Code of Jewish Law Orach Chaim 679)

Have a great day,
Mordechai

Adding a table leaf on Shabbat

Hi,

One may add a leaf to a table on Shabbat.

Although one may not create a roof over a space on Shabbat, this is acceptable 1) because one is adding to an existing "roof", 2) because the table is made for such expansion, and 3) because the primary problem is where there are both roof and walls, and our tables do not have walls.

(Rivivot Ephraim 1:222:3)

Have a great day,
Mordechai

Shacharit during Musaf

Hi,

One who comes to shul late, when the community is already reciting the musaf amidah, should still pray in the proper order, reciting the shacharit amidah, rather than recite musaf with the community. According to some opinions, doing this fulfills an element of praying "with the community", despite the fact that one is reciting a different amidah.

(Rivivot Ephraim 1:220)

Have a great day,
Mordechai

Musaf before Kriat haTorah?

Hi,

A synagogue may recite the musaf amidah before reading from the Torah [on Shabbat or Yom Tov], if there is a particular, significant need, such as where the person who will read from the Torah is not yet available, and they are concerned about straining the community by waiting for him to proceed. However, we try to keep to the normal order. Therefore, the community should not do this on an on-going basis; other remedies should be sought.

(Rivivot Ephraim 1:219:2)

Have a great day,
Mordechai

An electric chanukiah?

Hi,

May one use an electric chanukiah?

The consensus of many authorities is that electric lights do not fulfill the mitzvah. The reasons include:

1. At the time we light, there must be enough fuel present for the flame to last for the entire period; electricity is continuously generated.

2. We require direct kindling, as takes place when one touches a flame to a wick; flipping a switch or pressing a button is an act of indirect lighting (grama).

3. The point is to commemorate the original menorah, which employed fuel and wick.

4. Each flame is supposed to be a single flame, not a medurah (lit. bonfire), since the original menorah had a single flame for each wick. A filament, which arcs horizontally, is a medurah.

Rabbi Ovadia Yosef says that one who cannot light a standard chanukiah should use an electric chanukiah without a berachah. [Apparently, he is not concerned lest onlookers view this as acceptance of an electric chanukiah in general.]

(Har Tzvi Orach Chaim 143; Dvar Halachah (R' Kletzkin) 36; Meorei Eish 5:2; Tzitz Eliezer 1:20:12; Yabia Omer 3:Orach Chaim 35)

Have a great day,

Mordechai

Late Lighting

Hi,

If my wife lights Chanukah candles in our home on time, and I will not come home until later that night, do I light when I arrive at home?

A man's wife may light on his behalf at home, exempting him from his obligation to light. However, the man may still be obligated to see Chanukah candles, personally. Therefore: if someone will be awake when he arrives home, the man should state that he is not relying upon the lighting taking place in his home. He should then light upon arriving home.

(Shulchan Aruch Orach Chaim 676:3, 677:3; Mishneh Berurah 677:14; Aruch haShulchan Orach Chaim 676:7; Igrot Moshe Orach Chaim 5:43:1; Mishneh Halachos 15:207:1)

 Have a great day,

Mordechai

Lighting menorah at a Chanukah Party

Hi,

May I light the chanukiah at my family's Chanukah party, and count that as my mitzvah?

One may not light at a Chanukah party located in another person's house. One who will return home after traffic outside his house has ceased should light before going to the party, after plag haminchah (3:45 PM in Toronto at the start of Chanukah this year), and the chanukiah must remain lit until more than 30 minutes after the stars emerge.

Where the above solution is not possible, one should have someone light in his home at the proper time, or one should light after returning from the party, making sure that someone else is awake to see his chanukiah.

(Shulchan Aruch Orach Chaim 677:1; Mishneh Berurah 677:12, 679:2; Rivivot Ephraim 4:163:12, 16, 32)

Have a great day,

Mordechai

The Golden Calf and the tribe of Levi

Hi,

The beginning of Parshat Ki Tisa includes the story of the sin of the Golden Calf. Because the tribe of Levi rallied at Moshe's call to battle the worshippers of the Calf, we extend the first two aliyot so that they will be read in the aliyah of a member of the tribe of Levi.

As a result of the above: In a synagogue where there is no kohen, a levi should be called for the first aliyah, and the levi's aliyah should extend through the end of the Golden Calf.

(Rivivot Ephraim 1:212:1)

Have a great day,
Mordechai

Help with heat on Shabbos

Hi,

The weather became very cold on Shabbos; may I ask a non-Jew to turn on my heat?

There are two potential Shabbat prohibitions in this situation:

·         One may not ask a non-Jew to perform tasks which are prohibited for Jews. Hinting is also not allowed.

·         One may not benefit from prohibited tasks performed by non-Jews for the exclusive benefit of Jews.

On the other hand, we view exposure to great cold as equivalent to illness. Therefore, one who has no usable warm space in his home may hint to a non-Jew to turn on the heat. Ideally, the hint should not involve direct instruction, and should not describe the desired action; one should only describe his discomfort. However, where necessary one may instruct explicitly.

If small children are present, one may ask a non-Jew to turn on the heat for the children even when the cold is not great.

(Shulchan Aruch Orach Chaim 276:5; Mishneh Berurah 276:39; Aruch haShulchan Orach Chaim 276:3, 276:12; Igrot Moshe Orach Chaim 3:42; Shemirat Shabbat k'Hilchatah 23:24)

Have a great day,

Mordechai

When a shul misses Torah reading

Hi,

When a synagogue misses the Shabbat Torah reading, they should make it up on the following week. This applies regardless of why they missed it. They read the previous portion first, and then the current portion. They also read the haftorah for both Torah portions.

(Rivivot Ephraim 1:211)

[Note: Rivivot Ephraim does not discuss whether one recites separate blessings for each haftorah; I imagine that it is one set of blessings, but I don't know.]

Have a great day,
Mordechai

If the sefer torah is disqualified at the end of the reading

Hi,

As a general rule, if a disqualification is found in a sefer torah during the Torah reading, one continues the reading with a new sefer torah, but one does not go back to that which has already been read.

If the disqualification is found after the entire reading is completed, one does not go back. Some authorities suggest that the congregation may take out a new Torah and read without blessings, but others disagree due to concern for the honour of the Torah scroll.

(Rivivot Ephraim 1:210)

Have a great day,
Mordechai

Timing of the mi shebeirach on Shabbat

Hi,

It is traditional to recite a mi shebeirach prayer for the sick in the synagogue on Shabbat. This prayer is often recited between aliyot or after the haftorah. It should not be recited after Ashrei, though; nothing should be interpolated between Ashrei and the kaddish which precedes musaf.

(Rivivot Ephraim 1:209:2, and see Mishneh Berurah 284:15)

Have a great day,
Mordechai

Presenting a derashah when the Torah is out of the Aron

Hi,

The Rabbi should not present a dvar torah [sermon] when the Torah scroll is out of the aron kodesh [ark]. Doing so would distract people's attention from the Torah scroll, and this would be disrespectful.

(Rivivot Ephraim 1:209:1, and see Igrot Moshe Orach Chaim 4:40:21 as well)

Have a great day,
Mordechai

Making up Nishmat

Hi,

The praise of Gd in the Nishmat kol chai prayer recited on Shabbat morning is considered an especially elevated and valuable form of prayer. Therefore, one who accidentally followed the weekday format and recited the closing Yishtabach blessing should still make up Nishmat, reciting it right afterward.

Ideally, one should do this before Barchu, so as to leave intact the connection between Barchu and the ensuing blessings.

(Rivivot Ephraim 1:208:2)

Have a great day,
Mordechai

Timing for the three meals of Shabbat

Hi,

We are taught to eat three meals on Shabbat.

One who is not able to eat a meal Friday night should make it up by eating three meals during the day of Shabbat; this is an acceptable way to catch up. However, the reverse does not work; one who knows that he will not be able to eat two meals during the day of Shabbat may not make it up by eating two meals on Friday night.

The logic may be that the meals of Shabbat are associated with particular times - Friday night, Shabbat morning and Shabbat afternoon. One who has already missed Friday night may make it up by eating an additional meal on Shabbat day, but one may not move the second meal to Friday night when he could do it on Shabbat day.

Alternatively, the reason may lie in our general rule that the honour of the day of Shabbat is greater than the night. [For this reason, one who has the option of making the nighttime meal or the daytime meal greater is supposed to make the daytime meal greater.] Therefore, one should not switch so that he has two meals at night.

Despite the above, one whose only option for three meals is to eat two meals at night should do so.

(Rivivot Ephraim 1:207)

Have a great day,
Mordechai

Mini-challot for lechem mishneh

Hi,

Ideally, for lechem mishneh on Shabbat one should use two loaves which are each more than an olive-sized amount, because there are authorities who rule that a smaller loaf is not qualified. However, others disagree, and so one who only has mini-loaves may use them.

(Rivivot Ephraim 1:204:3)

Have a great day,
Mordechai

Bagels for lechem mishneh

Hi,

We use two whole loaves of bread at our Shabbat meals, as "lechem mishneh", commemorating the double portion of manna given to the Jews in the wilderness before they entered Canaan. Bagels may be used for these loaves; although they have holes, they are formed that way and they are considered complete.

(Rivivot Ephraim 1:204:2)

Have a great day,
Mordechai

Don't share the challah

Hi,

Where there are only two challah loaves available at a Shabbat family, and multiple families are eating, they should have one person recite the blessing on the challah for all of them. The strategy of having multiple people recite the blessing on the challah in sequence before cutting it is not acceptable, for multiple reasons, one of which is the interruption that would generate between reciting the blessing and eating.

(Rivivot Ephraim 1:203)

Have a good day,
Mordechai

Dairy Challah at a Meat Meal

Hi,

[Note: Generally, Jewish law prohibits dairy bread, because people often eat meat with bread. However, it is permitted to make dairy bread of a particular shape/size; the specifics are beyond the scope of this post.]

One may use dairy challah as one of the two loaves for a meat meal on Shabbat. Even should one contend that the challah must be bread which could be eaten at that meal, there is no problem in using it. Theoretically, one could eat dairy, and then clean his mouth and eat meat. We don't do this at one meal because it invites error, but it is technically an acceptable practice.

Having said this, it is advisable not to use the dairy bread, if at all possible, at a meat meal.

(Rivivot Ephraim 1:202)

המצפה לישועה,
Mordechai

Challah in a bag?

Hi,

There are those who require that one's fingers be in contact with both challah loaves when reciting the HaMotzi blessing upon the bread on Shabbat. However, the imperative behind this is not clear, and halachic sources seem to indicate that full contact is not required.

Therefore, ideally one should not use challah that is in a bag. However, one who has a particular reason to leave a loaf in a bag - such as one who intends to leave one of the loaves for a later meal, and is concerned that exposure to air will affect the challah negatively - may do so.

(Rivivot Ephraim 1:201)

המצפה לישועה,
Mordechai

Covering challah for kiddush on individual tables at a large meal

Hi,

Traditionally, we cover challah while kiddush is recited, for at least these three reasons:
1. Technically, the berachah on bread should precede the berachah on wine/grape juice, and we are leapfrogging the bread inappropriately. Therefore, we cover the bread so that it is not in front of us for kiddush. [This is tied to the idea of not "shaming" the bread by having it see the recitation of kiddush.]

2. The two loaves of bread at our Shabbat meals commemorate the manna which fell for our ancestors in the wilderness, and that manna was covered, above and below, by layers of dew. [The layer above is mentioned in Shemot 16:13; the layer below is mentioned in Bamidbar 11:9.] Therefore, we place the challah on a plate or napkin, and cover it.

3. It is considered respectful of Shabbat to wait for kiddush before bringing out the food.

Even if kiddush is recited in another part of the room, with everyone else listening and responding Amen, the bread should still be covered. Reasons 2 and 3 clearly apply. One may contend that Reason 1 applies as well, since they could have recived kiddush on their challah and they chose not to do so.

(Rivivot Ephraim 1:200)

Hoping for better news from Israel,
Mordechai

Waiting after kiddush before eating

Hi,

One should not have a long gap between kiddush and the start of one's meal; kiddush is supposed to be part of the meal.

However:
1. Where the wait is necessary because of an element of the meal - such as where many people need to wash their hands in the netilat yadayim rite - then there is no problem.

2. Even if one did have a substantial wait, kiddush is still valid. [Rivivot Ephraim does not present a maximum. - MT]

(Rivivot Ephraim 1:199)

Have a great day,
Mordechai

Twixt cup and lip

Hi,

If the person reciting kiddush speaks between the conclusion of the blessing and drinking, neither this person nor any of the listeners have fulfilled the mitzvah of kiddush.

If one of the listeners speaks before the person reciting kiddush drinks, there is a debate regarding whether that listener has fulfilled the mitzvah of kiddush.

(Rivivot Ephraim 1:198)

Have a great day,
Mordechai

Diluting wine for kiddush

Hi,

Wine is considered wine even if it is diluted. However, we require that the resulting beverage taste like wine, not like water.

Therefore, one who does not like the taste of wine may not recite kiddush on wine, then pour it into a separate cup and dilute it to the point where the wine cannot be tasted. It would be better to give the wine to another person to drink.

[Note: As recorded in Mishneh Berurah 272:16, Ashkenazim generally try to make sure that the ratio is no greater than 6 parts water, 1 part wine. - MT]

(Rivivot Ephraim 1:196:2)

Have a great day,
Mordechai

Pouring off?

Hi,

The person who recites kiddush may pour from the Kiddush cup and drink from that other cup, so long as more than a reviit (about 4 ounces) is poured into that other cup.

(Rivivot Ephraim 1:194)

Have a great day,
Mordechai

Saying "Baruch Hu uBaruch Shmo" during kiddush

Hi,

One who is fulfilling a mitzvah by hearing another person's blessing, such as for kiddush, should not respond Baruch Hu uBaruch Shmo during the blessing. However, having done so, one has fulfilled his obligation. This is because some authorities do permit responding Baruch Hu uBaruch Shmo, and because reciting the blessing a second time would be inappropriate if it were unnecessary.

(Rivivot Ephraim 1:193)

Have a great day,
Mordechai

May I pass the wine?

Hi,

Normally, one may not skip the opportunity to perform a mitzvah (אין מעבירין על המצוות). So if the person who makes kiddush passes a cup of wine to someone, may that person pass it to someone else?

It is possible to contend that one may not pass that cup of wine to someone else. However, where the host specifically asks that the cup of wine be passed to a particular person, or where there is a halachic reason to pass the cup to that person (such as to an honoured guest), then there is no problem in passing it.

(Rivivot Ephraim 1:191:2)

Have a great day,
Mordechai

Simultaneous kiddush

Hi,

Ideally, two people should not recite kiddush simultaneously in the same space, if others are listening to their blessings and relying on them. It is hard for listeners to distinguish between the two voices. However, such a kiddush recitation would be valid; kiddush is beloved to the listeners, and so they listen carefully.

(Rivivot Ephraim 1:191:1)

Have a great day,
Mordechai

Poppies for Remembrance Day

Hi,

Is wearing a poppy for Remembrance Day prohibited as chukot akum?

It is certainly appropriate for a Jew to demonstrate gratitude to the Canadian armed forces, by memorializing those who lost their lives in defense of others. This fulfills the mandate of hakarat hatov (recognizing the good provided by others) and darchei shalom (promoting a peaceful society).

The law of chukot akum prohibits wearing clothing which mimics the styles of non-Jews, but it is specific to articles of clothing which (1) violate the Torah's moral standards or (2) are worn for reasons that might trace back to idolatry. The poppy does not violate the Torah's moral standards, and the reason for wearing it is well-known: to evoke the imagery of a World War I poem, In Flanders Fields. Therefore, chukot akum would not prohibit wearing the poppy.

One who wears the poppy might consider removing it for davening; halachic authorities discourage introduction of eye-catching distractions in a shul.

One who will don the poppy on Shabbat should be careful to follow the rules regarding "stitching" on Shabbat, being careful not to pass the straight pin through the garment more than once.

(Chukot Akum: Mishneh Torah, Hilchot Avodat Kochavim 11:1; Maharik 88; Rama Yoreh Deah 178:1; Chashukei Chemed Ketuvot 104b; Davening distractions: Shulchan Aruch Orach Chaim 90:23; Mishneh Berurah 90:70; Shabbat stitching: Shemirat Shabbat k'Hilchatah 15:70)

Have a great day,
Mordechai

Reciting Magen Avot in a house minyan

Hi,

The blessing of Magen Avot, recited after the amidah on Friday night, was created for recitation only in an established minyan. An ad hoc minyan in a home does not recite Magen Avot.

Deciding to daven in that home every Friday night may confer "established" status on the minyan, but some contend that the minyan must also have a Torah scroll present in order to recite Magen Avot.

(Rivivot Ephraim 1:190)

Have a great day,
Mordechai

Multi-purpose synagogue spaces

Hi,

I'm very short of time at the moment, so I'm recycling an old post (November 2008):

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

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

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

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

Have a great day,
Mordechai

Magen avot

Hi,

After the silent amidah on Friday night, the chazan recites a summary of the amidah, beginning with Baruch atah and ending with mekadesh haShabbat. This is one long blessing. Therefore, one does not say Amen after the first paragraph, at Koneh shamayim va'aretz.

Have a great day,
Mordechai

First candle lighting

Hi,

One who lights Shabbat/Yom Tov candles for the first time should recite Shehechiyanu. Where the first time is Yom Tov, the person lighting should recite Shehechiyanu once and have in mind both the first time performing the mitzvah and lighting for Yom Tov.

(Rivivot Ephraim 1:182)

Have a great day,
Mordechai

Priorities

Hi,

"One is more obligated to be careful not to harm others than to protect himself from harm."

(Tosafot, Bava Kama 23a וליחייב (the second one))

Have a great day,
Mordechai

Lighting Shabbat candles when invited out for dinner on Friday night

Hi,

When a family is invited out for dinner on Friday night, they should light Shabbat candles in the place where they are sleeping, both because of the value of having light where one sleeps, and because the host family is already lighting in the place where dinner takes place. This is true even when they will not return home in time to use the light of the Shabbat candles.

(Rivivot Ephraim 1:183)

Have a great day,

Mordechai

Putting on a blech on Shabbat

Hi,

One who forgot to put the blech on a flame before Shabbat may put it in place on Shabbat, if the flame is so low that it will not heat up the blech to the point of making it like a coal. Heating the blech in this way would be an act of quasi-cooking, according to some authorities. If the flame is that high, one should not do this, other than in case of need.

(Rivivot Ephraim 1:185)

Have a great day,
Mordechai

Preparing for Shabbat

Hi,

One should engage in whatever physical work is needed to prepare for Shabbat; this is considered part of honouring the day, and the more one does, the better. Even though this will take away time from other mitzvot, including Torah study, it is performance of a mitzvah and so it has priority.

(Rivivot Ephraim 1:181)

Have a great day,
Mordechai

After the maariv amidah

Hi,

After the amidah at the evening maariv service, one should wait until the chazan reaches Titkabel in kaddish before taking three steps forward. However, if this would involve a long wait then one may step forward after waiting the time it takes to walk four amot (about seven feet).

(Rivivot Ephraim 1:176)

Have a great day,
Mordechai

The odd status of "Baruch HaShem l'Olam" at maariv

Hi,

As part of the weekday maariv service in many communities outside of Israel, a special blessing which begins "Baruch HaShem l'Olam" precedes the amidah. The blessing is composed of a series of biblical verses, followed by a paragraph which is a blessing. Are the opening verses considered part of the blessing, or are they independent? One practical distinction is in a situation in which one is reciting the verses and then one hears someone recite a blessing; if they are independent verses, then one may answer 'Amen' between the verses. If they are part of the blessing, one may not answer 'Amen'.

Per Rivivot Ephraim 1:175:2, the verses are viewed only as verses, and therefore one may answer 'Amen' between the verses.

Have a great day,
Mordechai

Missed a kaddish at maariv

Hi,

In the maariv evening service, the chazan is supposed to recite a half-kaddish before beginning the amidah. However, this half-kaddish is not a firm requirement. Therefore, if the chazan forgets the half-kaddish and begins the amidah, there is no corrective; the service proceeds from there.

(Rivivot Ephraim 1:175:1)

Have a great day,
Mordechai

Hecha Kedushah, expanded

Hi,

Expanding on this recent Jewish Law post:

What is hecha kedushah, and how is it conducted?

When time is short, such as at minchah when sunset is near, a minyan may abbreviate the davening by having the chazan recite the amidah first, through kedushah, and then having the community complete the amidah silently. This is called hecha kedushah, a Yiddish term meaning "loud kedushah".

There are multiple views regarding how the pre-kedushah portion of the amidah should be recited. The two most common practices in contemporary Ashkenazi minyanim are:

• The minyan recites the first three berachot silently along with the chazan's loud recitation, responds to kedushah, and then concludes the amidah silently.
• The minyan listens to the first three berachot and responds "Amen", responds to kedushah, and then recites the entire amidah, from the beginning, silently.

Rabbi Yosef Dov Soloveitchik practiced the former approach, but the latter approach seems to be the more widespread practice.

(Shibolei haLeket 47; Shulchan Aruch Orach Chaim 124:2, 232:1; Pri Megadim Orach Chaim 124:Eishel Avraham 5; Kaf haChaim Orach Chaim 124:2 and footnote 10; Aruch haShulchan Orach Chaim 232:3-6; Mishneh Berurah 124:8, 232:4; Rivivot Ephraim 1:166:2; Az Nidbiru 12:23)

Have a great day,
Mordechai

Mixing up Shabbat and weekday texts for Hashkiveinu

Hi,

One of the pre-amidahs blessing of the evening maariv service, Hashkiveinu, has different endings for Shabbat/holidays and weekdays. However, both endings fit the format of the blessing. Therefore, one who uses the wrong ending for that particular day has fulfilled the obligation and need not repeat the blessing.

(Rivivot Ephraim 1:174)

Have a great day,
Mordechai

Barchu, then Minchah?

Hi,

One who comes to shul in the evening and finds the minyan beginning an early maariv with Barchu may respond and then daven minchah afterward, if this is a weekday. However, one may not do so on Friday night, as he will have accepted Shabbat by responding to Barchu.

(Rivivot Ephraim 1:172)

Have a great day,
Mordechai

Pausing before re-starting the amidah

Hi,

Normally, one must wait at least several seconds between one amidah and another, per Berachot 30b and Tosafot there. However, one who realizes that he missed a key part of the amidah, such as Yaaleh v'yavo, so that he must start again from the beginning, need not wait at all.

(Rivivot Ephraim 1:170)

Have a great day,
Mordechai

Making up Pesukei d'Zimra

Hi,

One who misses the morning shacharit prayer due to a reason other than carelessness recites the amidah for minchah twice. The second amidah counts as the morning shacharit amidah, but one does not precede it with the pesukei d'zimra paragraphs which would have been used as part of shacharit.

One who misses pesukei d'zimra may recite its paragraphs at any point during the day, but one would not recite the beginning and ending blessings.

(Rivivot Ephraim 1:169)

חג סוכות שמח,
Mordechai

Burial on Chol haMoed Succot

Hello,

When a person is buried during chol hamoed of Succot, Shemini Atzeret counts toward only one day of the 30 days of shloshim, not as seven days like a full Yom Tov.

(Rav Moshe Feinstein, Igrot Moshe Yoreh Deah 1:256)

Have a good day,
Mordechai

Oops, no minyan!

Hi,

If the chazan begins the repetition of the amidah, and then realizes that he never had a minyan, he should stop where he is. Should a tenth arrive, the chazan would need to start from the beginning.

(Rivivot Ephraim 1:168)

חג סוכות שמח,
Mordechai

Putting a lulav in water on Yom Tov

Hi,

May I put a lulav in water to keep it fresh on Yom Tov?

One may put a lulav in water; we are not concerned about the forbidden melachah of "planting", because placing the lulav in water will not lead to any detectible growth.

However, inappropriate exertion on Yom Tov is prohibited. Therefore, one may only place a lulav in water which was prepared before Yom Tov; ideally, the lulav should actually be in that water before Yom Tov begins. One may add water on Yom Tov, so long as the majority of the water was there before Yom Tov.

One may not handle a lulav at all on Shabbat.

(Shulchan Aruch Orach Chaim 336:11, 654:1; Mishneh Berurah 336:54, 654:3; Shaar haTziyyun 336:48; Shemirat Shabbat k'Hilchatah 26:27)

חג סוכות שמח,

Mordechai

Dismantling a succah during Succot

Hi,

[Note: Other laws of Succot may be found by clicking the relevant topics in the righthand sidebar.]

I am leaving town for the last days of Succot; may I dismantle my succah during chol hamoed?

There are three concerns involved in dismantling a succah on chol hamoed:

1. Performing labour during chol hamoed for a non-Yom Tov purpose;
2. Degrading the sanctity of the succah materials;
3. The possibility that one might need the succah again.

Because of these concerns, we do not dismantle a succah on chol hamoed. However, one may dismantle a succah if its materials are needed for another succah at one's destination. Also, one may remove succah decorations if he is concerned that they might be damaged before his return.

What if one needs to build a succah during chol hamoed for temporary use, e.g. camping? One should declare before building the succah that he intends to dismantle it during chol hamoed. However, even in such a case one may dismantle it only in an amateur way, lest he violate the prohibition against performing labour during chol hamoed, and one may dismantle only after it is clear that he will not need it again.

(Shoel uMeishiv IV 3:28; Shemirat Shabbat k'Hilchatah 67:footnote 177; Piskei Teshuvot 637:1, 638:3; Chevel Nachalato 4:16)

חג סוכות שמח,

Mordechai

Taking medication on Yom Kippur

Hi,

Note: The following is Rabbi Moshe Feinstein's position regarding a particular circumstance, and is brought only for illustrative purposes. For personal questions, please consult a competent halachic authority who knows you and understands your medical condition.
One who is suffering from an illness which, left untreated, could result in a potentially fatal illness, is considered to be 'dangerously ill' in the eyes of Jewish law. Such a person may take a pill (for his current illness) on Yom Kippur with water, if he cannot take the pill dry.

(Rav Moshe Feinstein, Igrot Moshe Orach Chaim 3:91)

גמר חתימה טובה,
Mordechai

"Hecha Kedushah"

Hi,

Rabbi Moshe Isserles wrote that when the time available for minchah is short, one should begin reciting the amidah along with the chazan's repetition. However, contemporary practice is to have the chazan recite the beginning of his repetition, through kedushah, and then have the community recite their silent amidah, and have the chazan finish his recitation silently.

[This is the phenomenon known as "hecha kedushah".]

(Rivivot Ephraim 1:166:2)

גמר חתימה טובה,
Mordechai

Missing davening due to business

Hi,

One who missed davening [prayer] due to business should recite the next amidah twice; he is not viewed as having been careless. This is true even if there had been time to pray earlier in the day, and it was only at the end that he became embroiled in his work and he missed the time to pray.

Of course, one should make sure to pray early in the acceptable timeframe if he anticipates that such a circumstance might arise.

(Rivivot Ephraim 1:166:1)

גמר חתימה טובה,
Mordechai

Do we go back to say Tachanun?

Hi,

Normally, after the morning shacharit and afternoon minchah amidah, we recite Tachanun, and then the chazan recites kaddish. If the chazan mistakenly goes straight to kaddish, what should the community do?

The chazan does finish kaddish, but there are multiple practices regarding what happens next, including:
1. The community continues from there, without reciting Tachanun, because Tachanun was supposed to be linked to the amidah;
2. The community recites Tachanun, since they did not interrupt between the amidah and Tachanun, but the chazan does not recite it;
3. Everyone recites Tachanun.

Communities should follow their own practice. However, even if Tachanun is recited, the kaddish should not be repeated.

(Rivivot Ephraim 1:165)

Gmar tov,
Mordechai

The Fast of Gedalyah

Hi,

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

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

This day is commemorated as a public fast from first light to the emergence of the stars. In a year like this one, when the day after Rosh HaShanah is Shabbat, we fast on the following day.

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

Have an easy and meaningful fast,
Mordechai

Kiddush Levanah before Yom Kippur?

Hi,

Some say that one should not recite Kiddush Levanah during the Aseret Yemei Teshuvah, the days between Rosh HaShanah and Yom Kippur, because those are days of fear and worry regarding the outcome of one's Judgment, and Kiddush Levanah is to be recited in joy.

Others disagree, because we want to accumulate mitzvot and because we are concerned that clouds might cause a person to miss Kiddush Levanah altogether because of the long delay.

(Shulchan Aruch Orach Chaim 426:2; Magen Avraham 426:5; Aruch haShulchan Orach Chaim 426:8; Mishneh Berurah 426:9)

כתיבה וחתימה טובה,
Mordechai

Preparing an eruv tavshilin for others

Hi,

Although the purpose of the Eruv Tavshilin is for each household to individually begin its Shabbat preparations before the preceding Yom Tov, one may actually create an Eruv Tavshilin on behalf of others who have forgotten to create their own.

When one does this, one includes an additional phrase in the Eruv dedication, stating that the Eruv is "for us and for all Jews living in this town," as noted in the Artscroll Siddur pg. 654. One must also give the Eruv Tavshilin to someone else to acquire on behalf of those other people.

However, those who forget to create their own Eruv Tavshilin may only rely on this on rare occasion; because this method really defeats the purpose of Eruv Tavshilin, one may not regularly rely on others' Eruvei Tavshilin.

(Code of Jewish Law Orach Chaim 527:7; Mishneh Berurah 527:22)

Have a great day,
Mordechai

Eruv Tavshilin as a guest

Hi,

First, a personal request: I would like to take a moment to ask everyone receiving this email/RSS feed for mechilah (forgiveness) for anything hurtful or offensive I wrote, or should have written and did not, in the past year. I know that people's sensitivities are varied, but I am not always as careful as I could be. If there was anything at all, please do let me know. I can grow by learning from my mistakes.

I will be a guest in someone else's home during the upcoming Yom Tov and Shabbos, and they will prepare meals for everyone in the home. Should I make my own eruv tavshilin, or may I rely on their eruv tavshilin?

The rule is that if someone does not prepare an eruv tavshilin, then others may not cook on Yom Tov for his Shabbos meal. However, those who are expected to eat their meals at another person's table are automatically included in the host's eruv tavshilin.

There are those who are strict and create their own eruv tavshilin, particularly if they will be lighting Shabbos candles in their own space. However, because the obligation is uncertain, they do not recite a berachah.

(Biur Halachah Orach Chaim 527:19 mi, Piskei Teshuvos 527:17)

כתיבה וחתימה טובה,

Mordechai

Reciting Selichot alone

Hi,

What changes should I make in Selichos if I say them without a minyan?

We recite Selichos in the days leading up to Rosh haShanah and Yom Kippur, as well as on fast days. One may recite these prayers in private, although prayer in a group is always preferable.

One who prays alone should omit the Aramaic portions. One should also skip the portions of Selichos which list the 13 attributes of Divine mercy, but many authorities rule that one may recite them with the notes of the trop, as though reading a verse from the Torah rather than a prayer.

On a separate note: One who recites Selichos after sunrise should alter the wording of those lines which claim that he is reciting Selichos "at night".

(Shulchan Aruch Orach Chaim 565:5; Mishneh Berurah 565:12, 581:4; Kaf haChaim 581:26; Aruch haShulchan Orach Chaim 581:4, 13; Yabia Omer 1:Orach Chaim 35; Yalkut Yosef 581:14)

Have a great day,

Mordechai

When do I write a prozbul?

Hi,

Do all of my loans become void this Rosh haShanah, when the shemitah year begins?

The Torah states that we should allow loans to go unclaimed every seven years, with the shemitah year. We are instructed to annul these debts, and not to pursue their collection. There is some debate regarding the applicability of these laws in a time when the laws of yovel do not apply, but the general consensus is that they apply at least rabbinically, and perhaps biblically.

Loans are nullified at Rosh haShanah at the end of the shemitah year, not at its beginning. Also, only loans that were due for collection before that Rosh haShanah are cancelled; loans that are due later are not cancelled.

The prozbul document, formalized by Hillel, enables loans to survive shemitah. Ideally, a prozbul should be drafted before the shemitah year begins, but it may also be prepared during the shemitah year.

(Devarim 15:1-3; Gittin 36a-b; Arachin 28b; Mishneh Torah, Hilchot Shemitah 9:1-4; Rosh to Gittin 4:18-20; Shulchan Aruch Choshen Mishpat 67:30-31; Shulchan Aruch haRav Choshen Mishpat Halvaah 36; Aruch haShulchan Choshen Mishpat 67:2, 10)

Have a great day,

Mordechai

Saying kaddish at multiple minyanim

Hi,

A mourner who attends an early minyan, and recites kaddish there, is not obligated to recite it again were he to be present at a later minyan. However, if people there would not realize why he was silent, and would take it as laxity regarding kaddish, then he should recite kaddish at the later minyan as well.

(Rivivot Ephraim 1:164:2)

Have a great day,
Mordechai

Birkat haMazon or Minchah?

Hi,

We are taught that one may recite the birkat hamazon blessing after meals only up to 72 minutes after the conclusion of a meal. What if the latest time to recite minchah is arriving, but by the end of minchah the 72 minutes would elapse and he would lose the chance to recite birkat hamazon?

Ideally, one should eat a little more and so extend the 72 minutes. Where that is not possible, one should recite birkat hamazon. First, birkat hamazon is a biblical obligation [if the meal was to the point of satiation - MT]. Second, one who is unable to recite minchah due to circumstances beyond his control is then allowed to recite maariv twice, as a make-up.

(Rivivot Ephraim 1:162)

Have a great day,
Mordechai

A berachah on seeing a friend

Hi,

The Talmud (Berachot 58b) and Shulchan Aruch (Orach Chaim 225:1) record that one who sees a friend after an absence of thirty days should recite the blessing of Shehechiyanu; the Shulchan adds that this is only if the friend is beloved, such that seeing him brings great joy.

Today we do not recite this berachah, perhaps because of uncertainty as to the level of joy specified in the Shulchan Aruch.

[MT - Perhaps another reason this has fallen out of practice is because the joy came from discovering that the friend was alive, after an extended absence. Indeed, after 12 months they would recite a stronger berachah, "Blessed is the One who revives the dead"! So perhaps in the modern age, when modern communications have made it more likely that people are alive unless one hears otherwise, the sense of happy relief associated with the meeting has become less powerful.]

(Rivivot Ephraim 1:161:2)

Have a great day,
Mordechai

Cutting down a fruit tree

Hi,

When may one cut down a fruit tree?

Parshat Shoftim (Devarim 20:19) warns Jewish soldiers against destroying trees which bear edible fruit, and the sages understood this to prohibit cutting down such trees in general. Some debate whether this expansion is biblical or rabbinic. The prohibition includes permitting a non-Jewish landscaper to cut down the tree.

One may cut back or destroy such a tree if it is harming a plant which produces fruit of greater importance, or if its space is needed for other activities, or if one needs its branches for a mitzvah.

One must cut back such a tree if it blocks light from reaching a neighbor's window, or if it blocks traffic through a public road.

(Bava Kama 91b-92a; Makkot 22a; Mishneh Torah, Hilchot Melachim 6:8; Shulchan Aruch Choshen Mishpat 155:26-27; Taz Yoreh Deah 116:6; Chavos Yair 195; Yachel Yisrael 34; Noam 8 pp. 117-135)

Have a great day,

Mordechai

Reciting Tehillim on Shabbat

Hi,

May I recite Tehillim for someone who is ill or in danger on Shabbos?

As a general rule, we avoid instituting special prayers for Divine assistance on Shabbos, lest the prayer itself incite a feeling of pain and detract from the enjoyment of Shabbos. For this reason, some even omit the HaRachaman portions appended to birkat hamazon, but standard practice is to include all "official" prayers and only eschew special additions.

There are three exceptions to this rule:

1. Where an individual or community faces immediate danger to life, we are obligated to recite special prayers for their assistance.
2. Where an ill person has requested special prayer, and he is not in immediate danger but failure to accede could upset him and increase the danger, we are obligated to comply;
3. One who is greatly disturbed by a particular dangerous situation, such that refraining from additional prayer would ruin his Shabbos, should pray privately.

(Taanis 19a,22b; Talmud Yerushalmi Shabbat 15:3; Mishneh Torah, Hilchot Shabbat 2:24 and Hilchot Taaniyot 1:6; Pe'er haDor 130; Shulchan Aruch Orach Chaim 288:9, 576:13; Torah Lishmah 103; Mishneh Berurah 188:9, 288:22; Aruch haShulchan Orach Chaim 288:5-6, 288:16-17, 576:17-20; B'Tzel haChachmah 5:41;Igrot Moshe Orach Chaim 1:105; Shemirat Shabbat k'Hilchatah 40:49; Az Nidbiru 14:21-23; Ishei Yisrael 23:(187), 36:(63); Nishmat Shabbat 2:384)

Have a great day,

Mordechai

A grandfather's Baruch shePetarani

Hi,

A paternal grandfather is obligated to teach his grandson Torah, where the father doesn't do it. Therefore, in the absence of a father, the paternal grandfather should recite "Baruch shePetarani" when his grandson becomes Bar Mitzvah. However, because the grandfather's obligation is not entirely clear, he should not recite the blessing with Gd's Name.

[Of course, there is a prominent view that suggests that Gd's Name should never be used for this blessing.]

(Rivivot Ephraim 1:157:2)

Have a great day,
Mordechai

The timing for Baruch shePetarani

Hi,

There is a practice of having the father of a boy recite a blessing, "Baruch shePetarani", when his son becomes 13. [There is discussion regarding having the mother recite this, and regarding reciting the berachah for a daughter; perhaps we will return to this at some point.]

The berachah should be recited with the son present, and within 3 days of when the son becomes bar mitzvah.

(Rivivot Ephraim 1:157:1)

Have a great day,
Mordechai

Birchat haGomeil: Sitting or Standing?

Hi,

The one who is reciting the birchat hagomeil blessing for being saved from harm should stand; those who are listening should be seated.

(Rivivot Ephraim 1:156:2)

Have a great day,
Mordechai

Answering to Birkat HaGomeil

Hi,

My apologies for my absence these past few days; it was due to illness.

One who hears someone recite the Birkat haGomeil blessing (which thanks Gd for protection from harm) should first say "Amen", and only afterward recite the Mi sheGemalcha formula found in the siddur.

(Rivivot Ephraim 1:155)

Have a great day,
Mordechai

Birkat haGomeil on a trip with multiple stops

Hi,

One who takes a trip involving multiple brief stops should wait to recite the Birkat haGomeil blessings of thanks until arriving at the final destination, even should that be the point from which the journey originated. [Rivivot Ephraim does not define "brief", although one example is "a day or two".]

(Rivivot Ephraim 1:155)

Have a great day,
Mordechai

A berachah after drinking

Hi,

We are supposed to recite a berachah acharonah blessing after eating, as a way to express gratitude to Gd. That gratitude is most clearly expressed when it is closely tied to the meal. Therefore, one who eats may recite the closing berachah acharonah blessing only until the food has passed through the initial stages of digestion, a period we normally define as 72 minutes.

It is difficulty to define a parallel period for beverages. Therefore, one who is drinking a beverage outside of the context of a meal should make sure to sip some of the beverage every few minutes, and to recite the berachah acharonah no more than a few minutes after concluding the drink.

Note: Wine is in a unique category, and one may recite its berachah acharonah for up to 72 minutes after drinking.

(Rivivot Ephraim 1:153)

Have a great day,
Mordechai

What if I missed hearing shofar in Elul?

Hi,

In the event that a community does not blow shofar after Shacharit in the month of Elul, they can make it up at minchah, before sunset.

(Rav Moshe Feinstein, Igrot Moshe Orach Chaim 4:21:5)

Have a great day,
Mordechai

The start of Elul: Psalm 27

Hi,

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

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

(Mishneh Berurah 581:2)

Have a great day,
Mordechai

Berachah on vegetable soup

Hi,

One who cooks vegetable soup, and who views the vegetables as the main part of the soup (rather than as flavouring for the water), should recite borei pri ha'adamah as the opening blessing, and should not recite any shehakol for the liquid or for other things, like meat, that are mixed in as minority items.

(Rivivot Ephraim 1:151:9)

Have a great day,
Mordechai

Water and wine

Hi,

One who drinks wine as well as water (or any other beverage) recites the closing berachah acharonah blessing appropriate for the wine, and that includes the water automatically.

This assumes that the water was present when the opening berachah was recited on the wine, or that the wine was a central component of one's meal. If the wine was only incidental, and the water was not present when the opening berachah was recited for the wine, then one recites a separate berachah acharonah for the water.

(Shulchan Aruch Orach Chaim 208:16; Mishneh Berurah 208:72)

Have a great day,
Mordechai

The blessing to recite for medicine

Hi,

One who enters to let blood says, "May it be Your will, Gd, my Master, that this be a cure for me, for You heal at no cost." After he lets blood, he should say, "Blessed is the Healer of the sick."

(Shulchan Aruch Orach Chaim 230:4)

And so in every healing endeavour he should say this, and not think that any particular entity will heal him, only the Creator. Via this prayer he will place his trust in Gd, and ask that this should heal him.

(Mishneh Berurah 230:6)

Therefore, when one takes medication as well - even many times in a day – and for every medical action (i.e. putting in eye drops, smearing on a paste, or giving an injection), or for every surgical action, however minor, we must turn to Gd with this prayer, for Gd, and only Gd, is the true healer. Also before any exercise of any kind that one performs at the instruction of a doctor because of his illness, one must turn to Gd with this prayer. Even for something which seems to be minor, such as when a mother places a bandage on a child's small cut, she should be careful to recite with him this y'hi ratzon, for a cut can develop infection despite the bandage and [yet] some heal without anything at all – it is all in the hands of Heaven. And my mentor Rabbi Neuvirth said to me, "This is obvious." Further, with this she will take the opportunity to teach her child that it is not the bandage that heals, but it is Gd, and there is no other.

(Rabbi Dr. Avraham Sofer Abraham, Nishmat Avraham Orach Chaim 230:1)

Have a great day,

Mordechai

Getting out of the rain in a synagogue

Hi,

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

(Shulchan Aruch Orach Chaim 151:1)

Have a great day,
Mordechai

Who enters first?

Hi,

When two people approach a doorway together, does halachah care who enters first?

There are several halachic reasons to have someone else enter a doorway first, including honour of the Torah, honour of kohanim, and chesed for those in need. The following is a partial list of priorities, with the highest priority listed first:

• A person in need of assistance;
• A Torah scholar;
• One who is actively engaged in performing a mitzvah, such as collecting tzedakah for the needy;
• A kohen who is not a Torah scholar;
• One who is holding a Sefer Torah, tefillin, or a text containing Torah.

The Torah scholar, individual involved in a mitzvah and kohen may forgive their honour, requesting that another person proceed first.

(Gittin 59b; Kiddushin 32a, 33a; Maharil Likutim 80; Shulchan Aruch Orach Chaim 167:14; Taz Yoreh Deah 361:2; R' Akiva Eiger to Yoreh Deah 265:1; Chashukei Chemed to Succah 5b; Teshuvos v'Hanhagos 1:538; Meir Oz 25:2:7)

Have a great day,

Mordechai

Berachah on walnuts, bananas, etc.

Hi,

Ideally, one should recite berachot (blessings) on whole foods rather than partial foods, as a way to beautify the berachah. However, one who has a fruit that is inside a shell or peel, and who suspects that the fruit might be wormy, moldy, or otherwise inedible, should first open the fruit and check inside, and only afterward recite the berachah.

(Rivivot Ephraim 1:151:3)

Have a great day,
Mordechai

Reciting a berachah acharonah for someone else

Hi,

Where two people ate food that requires the same closing berachah acharonah, one of them may recite this berachah on behalf of the other, with the other listening and responding 'Amen'. This is true even where their respective foods required a different opening berachah rishonah, such as where one ate cherries and the other ate lettuce.

(Rivivot Ephraim 1:151:2)

Have a great day,
Mordechai

Decided to eat bread mid-meal

Hi,

[I believe there are multiple views on the following:]

One who is eating meat, and who then decides to have bread, should first recite the closing berachah acharonah for the meat, before washing for the bread. This is because he ate the meat independent of his meal, and so the birkat hamazon concluding the meal would not cover the meat eaten before the meal.

(Rivivot Ephraim 1:151:1)

Have a great day,
Mordechai

When should a mezuman use a cup of wine?

Hi,

There is an ancient practice of having the leader of a mezuman conclude the birkat hamazon blessing after meals with a blessing upon a cup of wine [or grape juice] (kos shel berachah). This is not considered obligatory; indeed, today some consider it less than appropriate because our mezuman is not a true mezuman. The original form of mezuman involved the leader reciting birkat hamazon on behalf of the listeners, and we have each individual recite birkat hamazon independently.

Some particularly have the leader of the mezuman recite the concluding blessing upon a cup on Shabbat or Yom Tov. Since this is a way to beautify the mitzvah, it is most appropriate for a beautiful day - Shabbat and Yom Tov.

(Rivivot Ephraim 1:150:6)

Have a great day,
Mordechai

Washing out the cup under the chuppah

Hi,

Normally, a cup used to hold wine [or grape juice] for a special mitzvah [kos shel berachah] must be washed out, as a pre-requisite for the mitzvah. However, under the chuppah at a wedding it is common to use the same cup for both the initial kiddushin stage and then again for the sheva berachot of nisuin, adding wine in between. It may not be necessary to wash out the cup in between, because wine is intentionally left in the cup after the first berachah, for use with the second berachah, and so it has not lost the identity associated with the initial washing.

(Rivivot Ephraim 1:150:5)

Have a great day,
Mordechai

Holding the cup during birkat hamazon

Hi,

When a mezuman is conducted for the birkat hamazon blessing after meals, and the leader concludes with a blessing upon a cup of wine, the leader should hold the cup from the start through the end, until reciting the blessing upon the cup of wine.

(Rivivot Ephraim 1:150:4)

Have a great day,
Mordechai

Handing over the cup

Hi,

Often, the leader of a ritual mezuman for the birkat hamazon blessing after eating will conclude birkat hamazon with a blessing upon a cup of wine. In such a case, there is a popular practice of having someone hand the leader the full cup of wine. The idea behind this may be to share the performance of the mitzvah with others.

It would seem that this should be done for other cups used with mitzvot [kos shel berachah], but the practice is not widespread.

(Rivivot Ephraim 1:150:3)

Have a great day,
Mordechai

Drinking from the cup at a bris

Hi,

After a brit milah (circumcision), a berachah is recited upon a cup of wine, followed by a second berachah, and then a prayer is recited on behalf of the baby, including the naming. Some are careful to drink from the cup before the additional prayer, but this is not necessary; that prayer is not an interruption in the eyes of Jewish law.

(Rivivot Ephraim 1:150:1)

Have a great day,
Mordechai

Answering 'Amen' while reciting birkat hamazon

Hi,

One who leads a mezuman recites (at least) the closing line of each blessing of the birkat hamazon blessing after meals aloud, for people to respond 'Amen'.

One who is in the middle of one of the blessings should not answer 'Amen'. However, one may respond 'Amen' at a break-point between the blessings.

(Rivivot Ephraim 1:148)

Have a great day,
Mordechai

Filling up with a small amount of bread

Hi,

We have noted that one does not recite the birkat hamazon blessing after eating unless he has eaten a minimum of an olive-sized amount of bread. This is true even if one is now entirely full.

(Rivivot Ephraim 1:145)

Have a good day,
Mordechai

The Tenth of Av

Hi, 

Although the prohibitions of Tisha b’Av end with Tisha b’Av, the practices of the Nine Days – refraining from meat and wine, not bathing for pleasure, not laundering or wearing fresh clean clothing and not attending celebrations – continue until midday the next day. 

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

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

(Shulchan Aruch Orach Chaim 558:1; Mishneh Berurah 558:3) 

המצפה לישועה, 
Mordechai

The Tisha b'Av Demeanor

Hi,

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

One also does not give gifts on this day.

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

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

המצפה לישועה,
Mordechai

How much bread?

Hi,

In order for one's hamotzi on bread to cover the blessings for other food he eats in that meal, one must eat at least an olive-sized amount of bread, and during a span of only a few minutes. Other foods do not combine with the bread to reach that threshold.

The same standard applies in terms of birkat hamazon - other foods do not combine with the bread to trigger an obligation to recite birkat hamazon.

(Rivivot Ephraim 1:144)

המצפה לישועה,
Mordechai

Mezuman with people who don't respond

Hi,

For a full mezuman, in which the Name of Gd is invoked, we require a full minyan participating. People who do not understand and do not respond to the leader are not included, despite having eaten.

(Rivivot Ephraim 1:144)

המצפה לישועה,
Mordechai