Crossing in front of a child who is reciting the amidah

Hi,

Technically, it may be permissible for one to cross in front of a child who is reciting the amidah, but it is inappropriate to do so where one has other options.

(Rivivot Ephraim 1:74)

Have a great day,
Mordechai

Sitting beside a person who is reciting the amidah

Hi,

Normally, one may not sit within four amot (about 7 feet) of someone who is reciting the amidah. However, where the person who is reciting the amidah is sitting or reclining - as in the case of someone who is in a hospital bed, or someone who is on an airplane - then if the adjacent person cannot stand, that person may sit.

(Rivivot Ephraim 1:73)

Have a great day,
Mordechai

Amen after "gaal yisrael"

Hi,

There is debate regarding whether one should respond "Amen" after the blessing of "gaal yisrael" in the morning prayers, right before the amidah; some suggest that this would constitute an interruption between one's own blessing and the amidah.

Two popular solutions for the problem are to have the chazan conclude the blessing silently, or for the congregation to recite the end of the blessing with the chazan, and not say "Amen". However, an Ashkenazi who hears the chazan's conclusion of his blessing should follow the view of Rama and say "Amen".

(Rivivot Ephraim 1:71)

Have a great day,
Mordechai

Prayer and diapers

Hi,

One may not pray in a room in which he can see or smell dirty diapers. However, cloth diapers which have been washed and are clean are not a problem.

(Rivivot Ephraim 1:70)

Have a great day,
Mordechai

Pesach preparation

Hi,

We are supposed to begin learning the laws of Pesach thirty days before Pesach - so it's already late!

Please look in the sidebar of http://halachahbyemail.blogspot.com for links to Pesach-related posts; there is quite a bit to choose from.

Have a great day,
Mordechai

Reward for driving to shul

Hi,

We are taught that if one has a choice of two synagogues to attend, one closer and one farther away, one should choose the more distant synagogue, since there is reward for travelling to the synagogue. [Note: This would seem to apply only if travelling to one synagogue did not entail passing the other synagogue, for reasons beyond the scope of this post.]

There are two different approaches to this principle:
a) Travelling further entails greater effort, and is therefore eligible for greater reward
b) Travelling further affords time to prepare for prayer

According to the former approach, there is greater effort in driving further than in driving a shorter distance. According to the latter approach, though, driving requires use of one's mind, and therefore driving further does not afford more time to prepare.

We tend to side with the first approach. Therefore, there is greater reward for driving further.

(Rivivot Ephraim 1:68)

Have a great day,
Mordechai

Makom kavua - a set place for prayer

Hi,

We are taught that one should designate a set place ("makom kavua") as his usual site for prayer. This rule is meant to enhance one's concentration, and it applies specifically to the amidah, although it is good to have a set place for other prayers as well.

(Rivivot Ephraim 1:67)

Have a great day,
Mordechai

Missing minyan for work

Hi,

One who must start work early in the morning, such that he cannot find a minyan before work, should daven before work (assuming that the time is late enough to permit davening), and not wait for a later minyan. This is because one may not work before davening.

(Rivivot Ephraim 1:66)

Have a great day,
Mordechai

Breakaway minyanim

Hi,

One should not create multiple minyanim, as this would violate the principle of "In greater numbers, there is greater glory for the king." However, one may create a separate minyan where there is a compelling reason, such as the desire to honour one's parent by leading services, as chazan, on the yahrtzeit.

(Rivivot Ephraim 1:65)

Have a great day,
Mordechai

Entering a non-Jewish sanctuary

Hi,

One may not enter a sanctuary used by a religion which is considered idolatry for Jews, even when worship is not in progress. However, there is room for leniency regarding entering an anteroom for a particular, known purpose, like voting on Election Day.

(Rivivot Ephraim 1:64)

Have a great day,
Mordechai

Making one's bed in the morning

Hi,

Although one may not engage in work before praying in the morning, one may make his bed. This is part of a normal morning routine ("derech eretz"), and it is not called 'work'.

(Rivivot Ephraim 1:62)

Have a great day,
Mordechai

The joy of Purim

Hi,

On Purim:

"As physical life was threatened here and physical life saved, so, apart from the public recital of the story handed down to us perpetuating the event, Purim stresses the enjoyment of festivities, mutual gifts and consideration for our poorer brethren.

"Together with this we should joyfully remember how our life was given to us again, and in this feeling of joy we should each revive the spirit of our common brotherhood and give it greater scope by bringing cheer to our less fortunate ones."

(R' Shimshon Raphael Hirsch, Horeb, paragraph 247)

Have a great day,
Mordechai

Davening without tefillin

Hi,

[Normally, we require that one wear tefillin when reciting the morning Shema. Because the text of Shema includes the instruction to wear tefillin, reciting Shema without tefillin would be hypocritical.]

One who currently lacks tefillin, and isn't sure that he will be able to obtain tefillin before the latest time for Shema, should recite Shema now rather than wait. The same is true for the amidah and its time. When he obtains tefillin later, he should put them on to fulfill the mitzvah, and some say he should recite a paragraph of Tehillim with them on.

(Rivivot Ephraim 1:57)

Have a great day,
Mordechai

"Kel Melech Ne'eman" without a minyan

Hi,

One who davens in a group, but without a minyan, should say "Kel Melech Ne'eman" before Shema, even if one person is acting as leader and will say the last few words of his Shema recitation aloud.

(Rivivot Ephraim 1:56)

Have a great day,
Mordechai

Missing "Baruch Shem"

Hi,

One who forgets to say the sentence "Baruch Shem kvod malchuto l'olam va'ed" in Shema does not go back to say it.

(Rivivot Ephraim 1:55)

Have a great day,
Mordechai

Purim Drinking

Hi,

On Purim we celebrate the ultimate joy of a sudden national rescue, and our sages have taught that we should imbibe alcohol at the Purim Seudah as part of this celebration. Just as we abstain from various foods and from drink at certain times of the year to induce sadness, so we indulge in various foods and in drink at other times of the year, to induce joy. The gemara’s standard for imbibing is to drink until we cannot tell the difference between “Cursed is Haman” and “Blessed is Mordechai” (Megilah 7b).

Authorities differ on how much to drink, but the following is clear: An adult who is medically, psychologically and emotionally able to drink, and who has a designated driver, should drink some amount of alcohol - preferably enough that he will feel lightheaded (Shulchan Aruch, Orach Chaim 695:2). One should enjoy his Purim meal relatively early in the afternoon, drink a little, and then sleep off the effects of the alcohol.

Many people, and I include myself in this number, have embraced the practice of drinking minimally at the Purim Seudah and then fulfilling the state of intoxication by taking a nap after the meal. This approach is sanctioned by the Rama (Shulchan Aruch Orach Chaim 695:2). One might consider doing the eating/drinking/nap before participating in a communal seudah.

I know the following is obvious, and I apologize for taking your time with it, but if my blog has any reach at all then I feel an obligation to state this obvious point. Please:

1) There is no reason to give alcohol to minors who are pre-bar mitzvah to drink on Purim. It is not necessary for their fulfillment of any mitzvah. The practice might be secularly legal as sacramental wine - consult an attorney - but it is a foolish and dangerous ritual and therefore prohibited as endangering our children as well as violating our obligation of chinuch for our children.

I do believe there is a difference between giving children under the age of obligation in mitzvot a taste of wine from the formal Shabbat Kiddush (not the one in shul; I mean the one at dinner/lunch!) and engaging them in Purim drinking. The former is a formal setting, and no one (I hope) is drinking to get a buzz. On Purim, though, because the general drinking is more loose and more geared toward celebration, I believe that the rule should be that children drink no alcohol at all.

2) If your own child is a minor, but older than bar mitzvah, and able to handle a small amount of wine, then it makes sense to help your child fulfill the mitzvah with a small amount, in a supervised setting, assuming this is legal in your jurisdiction.

3) I beleve adults should not drink on Purim in the presence of young children, beyond what would normally be consumed at a meal on Shabbat. Immature children cannot tell when we are in control and when we are not, cannot comprehend the dangers associated with alcohol, cannot accept the idea that adults can do what children are not permitted to do, and cannot understand the difference between Purim and the rest of the year.

The finest joy is a celebration which centers around a Mitzvah, and this is the essence of Purim – the four mitzvot (Megilah, Sending Gifts of Food, Giving to the Poor and having a Feast) which are about experiencing joy and spreading joy and thanking HaShem for saving us from destruction.

I apologize for wasting anyone’s time by stating the obvious, but as I said above, I feel the responsibility of stating this in any forum I have available.

And not to be a party-pooper at all, but those who want to know more about this theme should see Shaarei Teshuvah of Rav Chaim Margaliyot (printed with a standard Mishneh Berurah), in his final comment on Orach Chaim:

ויותר יש לזרז עצמו בד"ת במקום שיש שם איזה שמחה אף אם היא שמחה של מצוה ועיין בסוף סוכה בענין שמחת בית השואבה וכן מבואר לעיל סימן תקכ"ט אדם אוכל ושותה ושמח ברגל ולא ימשוך בבשר ויין ובשחוק וקלות ראש לפי שאין השחוק וקלות ראש שמחה אלא הוללות וסכלות ולא נצטוינו על הוללות וסכלות אלא על שמחה שיש בה עבודת היוצר עכ"ל והוא לשון רבינו הרמב"ם ז"ל והמפרשים ז"ל פירשו לשחוק אמרתי מהולל ר"ל שיהיה באיזה ענין שיהיה השחוק הוא הוללות עבט"ז לעיל
אך לשמחה מה זו עושה ר"ל שלענין שמחה אין להחליט שאינה יפה שבאמ' יש שמחה של מצוה ולכן יש ליתן לב לדעת מה זו עושה ר"ל מה טובה אם הוא שמחה של מצוה או לא אך הואיל ואפשר כי מתוך אכילה ושתיה והוללת יתמשך לשחוק וקלות ראש לכן יקח תבלין לבסם השמחה בד"ת וחדוות ה' יהיה מעוזו ויטב לבו בד"ת וז"ש וטוב לב משתה תמיד

It is even more necessary to energize one’s self with words of Torah in a place where there is joy, even if it is joy associated with a mitzvah. See the end of Succah regarding simchas beis hashoevah. And so is explained in the Shulchan Aruch, Orach Chaim 529, “One should eat, drink and be happy on the holiday, but not draw himself after meat and wine and laughter and lightheadedness, for laughter and lightheadedness are not joy, but empty celebration and foolishness. We are not instructed in empty celebration and foolishness, but in joy which includes service of the Creator.” This is a citation from the Rambam.
The sages explained the verse (Kohelet 2:2), “I have called laughter ‘empty celebration’” to mean that in any form, laughter is empty celebration. See the Taz earlier. [I don’t know which comment from the Taz he means.]
But “What does joy accomplish (Kohelet 2:2)” means that regarding joy, one should not conclude that it is not good. In truth, there is joy associated with mitzvot! Therefore, one should set his heart to know what joy can accomplish, meaning, what is its nature – is it joy associated with a mitzvah, or not. But since it is possible that one will be drawn to laughter and lightheadedness as a result of eating, drinking and empty celebration, therefor, one should take spices to sweeten the joy with words of Torah, and his strength will be in the joy of Gd, and his heart will be good with words of Torah. This is the meaning of ‘One of good heart is always at a feast.’

May we have wonderful and safe Purim - ליהודים היתה אורה ושמחה וששון ויקר!

Chag Purim Sameiach,
Mordechai

Pronunciation

Hi,

Just as one is supposed to be careful to pronounce the words of Shema properly, one is also supposed to pronounce all words from Tanach carefully, whether in prayer or in learning Torah. However, one who is studying, and who finds that fine attention to pronunciation damages his learning, may reduce his attention to pronunciation.

(Rivivot Ephraim 1:54)

Have a great day,
Mordechai

While waiting to repeat the amidah

Hi,

The chazan should not speak between completion of his silent amidah and the start of the repetition of the amidah. Even learning Torah during that time is inappropriate; he should use the time to prepare himself to lead the davening.

(Rivivot Ephraim 1:50:16)

Have a great day,
Mordechai

What qualifies for mishloach manot?

Hi,

May I use any kind of food for mishloach manos?

Although Megilas Esther never specifies that the gifts should be food, we understand that these gifts are meant to form the Purim Seudah (feast). Therefore, we give two foods as our gift; ideally, each portion should be of a quantity sufficient to serve as an independent Purim seudah. A beverage also suffices as a portion.

There is no basis for the common notion that the two foods must require separate berachos; it is clear in Gemara and Shulchan Aruch that foods of the same berachah may be used. However, some authorities do require that they be two "types of food", and using foods of separate berachos would guarantee fulfillment of this expectation.

While mishloach manos is a beautiful mitzvah, one who must restrict his Purim expenditures should put more toward matanos la'evyonim than to mishloach manos.

(Megilah 7a-b; Mishneh Torah, Hilchot Megilah 2:15; Terumat haDeshen 111; Shulchan Aruch Orach Chaim 695:4; Aruch haShulchan 695:14; Mishneh Berurah 694:3, 695:20; Tzitz Eliezer 14:65; Yechaveh Daas 6:45; http://matzav.com/harav-dovid-feinstein-purim-halacha-tidbits)

Have a great day,

Mordechai

Giving the half-shekel

Hi,

On the Fast of Esther, we customarily contribute to tzedakah three coins which are each minted as "half" coins, such as half-dollars in lands where those are available. This contribution is meant to commemorate the half-shekel contributions solicited from men over the age of 20 in Parshas Ki Tisa, as well as the subsequent annual half-shekel donation by adult men toward the coming year's communal korbanos. Women could choose to give that annual donation, but were not obligated to do so.

Preferably, the coins we use should each contain at least 9.6 grams, or .31 troy ounces, of pure silver. One who does not possess such "half" coins may give three silver coins which are minted as "whole" coins instead, intending to contribute half of their value as the formal half-shekel contribution. One who lacks silver may donate currency of equal value.

The custom is generally understood to include men from the age of 13, and in many places women are accustomed to give the half-shekel as well. Our practice is also to give on behalf of the children in our household, and some even give on behalf of a fetus.

(Mordechai Megilah 777; Shulchan Aruch Orach Chaim 694:1; Magen Avraham 694:3; Kaf haChaim Orach Chaim 674:19-28; Mishneh Berurah 694:5; Aruch haShulchan Orach Chaim 694:8; Piskei Teshuvos 694:4)

Have a great day,

Mordechai

Sending mishloach manot and matanot laevyonim in advance

Hi,

May I fulfill matanos la'evyonim and mishloach manos by sending my gifts in advance?

Because the tzedakah given for matanos la'evyonim is meant to be used for Purim needs, some authorities say to give it on Purim, lest it be spent in advance. Also, some contend that it is meant to recall the events of the original Purim, on Purim. However, most authorities rule that one may deliver matanos la'evyonim in advance, thus ensuring that indigent people will have the means to arrange a Purim feast. One certainly may send it to a distribution agent in advance, for distribution on Purim day.

Regarding the mitzvah of mishloach manos, some authorities understand that the purpose of the mitzvah is to increase our goodwill toward each other on Purim itself. Therefore, mishloach manos should be sent, or at least received, on Purim itself.

(Magen Avraham 694:1; Be'er Heiteiv Orach Chaim 695:7; Pri Megadim Orach Chaim Eishel Avraham 694:1; Biur Halachah Orach Chaim 694 lishnei; Aruch haShulchan Orach Chaim 690:1, 694:2; Beit Shearim Orach Chaim 381; Divrei Yatziv Orach Chaim 298:2, Hashmatos 65:1; Yehudah Yaaleh Orach Chaim 207; Chelkas Yaakov Orach Chaim 233; Torah Lishmah 188; Yechaveh Daas 440)

Have a great day,

Mordechai 

Sitting down for the amidah

Hi,

One who recited the amidah while seated due to a temporary necessity, such as because he was in an airplane, need not repeat it later when he is able to stand.

(Rivivot Ephraim 1:50:12)

Have a great day,
Mordechai

Shuckling

Hi,

One may shuckle (sway) while praying if he does so in order to improve his concentration, but traditional works of halachah frown upon turning side-to-side, perhaps due to the appearance of arrogance in doing so.

(Rivivot Ephraim 1:50:11)

Have a great day,
Mordechai

Amen after Baruch She'amar

Hi,

Baruch she'Amar is the berachah that opens the psukei d'zimra portion of our morning davening, and it is considered to be a berachah "on" the songs we are about to sing in psukei d'zimra. Therefore, we should not interrupt, or even pause, between Baruch she'Amar and the start of psukei d'zimra.

Nonetheless, one may respond Amen to another person's Baruch she'Amar even before he has had a chance to start the songs of psukei d'zimra. We view the "Amen" as part of the praise that is in psukei d'zimra.

(Rivivot Ephraim 1:50:8)

Have a great day,
Mordechai

Take your time!

Hi,

The Talmud (Berachot 54b) says that one who lengthens his prayers will be given a longer life. This is true not only for the amidah, but for all prayers.

(Rivivot Ephraim 1:50:7)

Have a great day,
Mordechai