Tovel a washing cup?

Hi,

If there is a chance that one might use a netilat yadayim (ritual hand-washing) cup to hold a beverage for drinking, then assuming it is made of a material which requires immersion, one should immerse it in a mikvah, as one does with utensils that will be used for food. One should immerse it along with a utensil that definitely requires immersion, since it is unclear that immersing the netilat yadayim cup would warrant a blessing.

(Rivivot Ephraim 1:122)

המצפה לישועה,
Mordechai

A book and its cover

Hi,

The protective cover of a book of Torah possesses a level of sanctity, and therefore it may not be thrown out. However, if the cover was only intended for temporary use, it may be thrown out.

(Rivivot Ephraim 1:119:3)

המצפה לישועה,
Mordechai

Siddur atop Tehillim

Hi,

One who has a siddur [prayer book] that contains Tehillim [Psalms], and a book that consists solely of Tehillim, should place the siddur on top of the Tehillim. This is because the siddur contains passages from the Torah, as well as the Tehillim, and so it is of greater sanctity. However, reversing the order is not terribly wrong.

(Rivivot Ephraim 1:119:2)

המצפה לישועה,
Mordechai

Putting a tallit on top of a siddur or other sacred book

Hi,

One may not put a tallit on top of a sacred book, like a siddur; its own sanctity is of a lesser degree. However, one may do this for the protection of the siddur, or for its honour. Therefore, one may wrap a Torah scroll with a tallit to preserve its honour or safety.

(Rivivot Ephraim 1:119:1)

המצפה לישועה,
Mordechai

Keeping a chumash or megilah in the Aron Kodesh

Hi,

The Mishneh Berurah (154:31) writes that one may not place items in the Aron Kodesh (Ark); this includes siddurim and chumashim. However, perhaps one may keep a parchment megilah in the Aron Kodesh, because the rules for writing a megilah resemble those of a Torah scroll. Also, where the custom is to do this, one might contend that this was built into the terms with which they dedicated the Aron Kodesh initially.

(Rivivot Ephraim 1:118:2)

[It is also worth noting that some may be lenient with an Aron Kodesh that is built into the wall of the synagogue, as opposed to a standalone Aron Kodesh. See Rama Orach Chaim 154:3 and Shaar haTziyun 154:22.]

המצפה לישועה,
Mordechai

Leaning on the bimah, Chumash in the Aron

Hi,

Technically, the Aron Kodesh (Ark) is dedicated to the Torah, as is the cover for the table on which the Torah is read. Therefore, it would seem that one would not be allowed to place other items in the Aron, or on the cover of the table where the Torah is read.

Nonetheless, the widespread practice is to permit this for sacred items like a Tanach or a siddur, and so it seems that this is understood and intended from the time when the Aron Kodesh or table cover is first dedicated. It would be good to state this explicitly at the time of the dedication.

(Rivivot Ephraim 1:118:1)

המצפה לישועה,
Mordechai

Covering the table on which the Torah is placed

Hi,

There is no obligation to cover the table on which one places a Torah to be read. However, in the absence of a cover the table will gain the status of tashmish kedushah, limiting how else it may be used or how it may be disposed of.

(Rivivot Ephraim 1:117)

המצפה לישועה,
Mordechai

Should I repeat Aleinu?

Hi,

"Aleinu" refers to a prayer recited at the end of each of the three daily communal prayers. It includes the basic beliefs of Judaism, and at one point during its recitation the community bows.

One who completes his prayer ahead of the community, including Aleinu, but who is still in the room when the community reaches Aleinu, should bow when they bow. He need not actually recite Aleinu again, although that would be praiseworthy.

(Rivivot Ephraim 1:115)

המצפה לישועה,
Mordechai

Saying the wrong "Shir shel Yom"

Hi,

Each morning, we recite a special chapter of Tehillim [Psalms] corresponding to the day of the week; this is called the "Shir shel Yom" [Song of the Day]. If this takes place in a minyan, a kaddish recited by mourners follows.

If the chazan recites the wrong chapter of Tehillim, and then the mourners recite kaddish, the chazan should simply recite the correct chapter later, on his own, without a new kaddish. If the entire community recites the wrong chapter, then they should follow up by reciting the correct chapter, and a new kaddish may be recited afterward.

(Rivivot Ephraim 1:114)

Have a great day,
Mordechai

Stepping back from kaddish

Hi,

At the conclusion of kaddish (other than the half-kaddish) one takes three steps backward. Our practice is to then bow in different directions, as is done at the end of the amidah.

There is room to contend that the practice of bowing should be limited to the kaddish following the amidah, but our practice is to do it for every kaddish.

(Rivivot Ephraim 1:113)

המצפה לישועה,
Mordechai

Minyan on the move

Hi,

In the merit of Gilad, Naftali and Eyal:

There are times when a minyan needs to move in the middle of davening. Ideally, this should not happen between the amidah and the kaddish shalem afterward, since this kaddish, with its titkabel request, concludes that portion of prayer. However, if there is a need to move, they may do so.

(Rivivot Ephraim 1:112)

המצפה לישועה,
Mordechai

Wrong kaddish

Hi,

After uva l'tzion in the morning Shacharit service, the chazan is supposed to recite a full kaddish. If a mourner doesn't realize that this kaddish is specific to the chazan, and he begins reciting his own kaddish, one should quietly, politely stop him.

(Rivivot Ephraim 1:111)

Have a great day,
Mordechai

When kaddish was said too early

Hi,

If the chazan said the full kaddish erroneously after the Shacharit amidah, then when the minyan reaches the point after uva l'tzion when a full kaddish should be said, the chazan says a full kaddish but omits the Titkabel line.

[This is because the Titkabel line asks Gd to accept our amidah; once that request has been made, there is no reason to repeat it.]

(Rivivot Ephraim 1:110)

Have a great day,
Mordechai

Naming Chaya and Chaim

Hi,

There was a time in Jewish history when people would use the same name for multiple siblings, we don't do this, because of the problems that would result from confusion between the siblings. However, one may name siblings "Chaim" and "Chaya", as this would not create confusion.

(Rivivot Ephraim 1:109 [this responsum also includes material on the practice of naming for someone who has passed away])

Have a great day,
Mordechai

Facing the community during the Torah reading?

Hi,

Our practice is to have the baal keriah [Torah reader] face the Aron Kodesh, and one should not alter this. Even if the result is that the majority of the community is behind the baal keriah, he should not turn to face them.

(Rivivot Ephraim 1:108)

Have a great day,
Mordechai

Read the wrong parshah?

Hi,

At minchah on Shabbat, and at Shacharit on Monday and Thursday, we call up three aliyot to the Torah and read from the beginning of the coming week's portion. If the first aliyah or two were read from the wrong parshah, one should use the remaining aliyah or two to read the proper reading from the correct parshah.

(Rivivot Ephraim 1:107 - and see a discussion there about what to do if they read all three aliyot from the wrong parshah)

Have a great day,
Mordechai

Praying while connected to a catheter

Hi,

May a person daven while connected to a catheter?

We communicate with G-d when we daven, and Devarim 23:14 states that a space in which excrement is found is unfit for the presence of G-d. However, one who excretes via catheter and has no control over the flow may still daven, so long as the following conditions are fulfilled:

• There must be no foul smell in the room;
• The catheter should be covered.

 There are multiple reasons to be lenient in this circumstance, including 1) the importance of ensuring that every individual will have the opportunity to daven, and 2) the uncertainty as to whether excrement is emerging from the body at any given monent.

One who excretes via catheter should recite the berachah of asher yatzar as part of his morning berachos (subject to the two conditions above), and have in mind that it will serve for the entire day.

(Ishei Yisrael 3:13 and 52:11, and footnotes there)

Have a great day,

Mordechai

Ah-may-ayn

Hi,

We are taught that one may not respond Amen louder than the blessing to which one is responding. However, there is an established custom of the baal keriah - the person who is doing the public reading of the Torah - singing "Amen" in a loud voice. This is acceptable for several reasons, including the goal of alerting the community that the Torah reading is beginning.

(Rivivot Ephraim 1:106)

Have a great day,
Mordechai

Trees in Shul for Shavuot

Hi,

Some communities spread grass on the floors of their homes and synagogues on Shavuot, to commemorate the greenness of Mount Sinai when the Torah was given, and to recreate the joy of the Revelation at Sinai.

Some also place trees in their homes and synagogues for Shavuot, to mark the Talmudic statement that we are judged for the year's fruit on Shavuot.

The Vilna Gaon annulled this latter practice, because other religions set up trees in honor of their holidays, and we are biblically prohibited from appearing to borrow their practices. This prohibition is called chukot akum. (We would not ban a biblically mandated religious practice for this reason, but a custom could be annulled for this purpose.)

(Code of Jewish Law Orach Chaim 494:3; Mishneh Berurah 494:10)

Chag Shavuot sameach,
Mordechai

What if they lein too much?

Hi,

If the baal keriah (person reading from the Torah) reads all the way to the end for the second reading on a Monday, Thursday or Shabbat afternoon, then they should read further for the third reading, and not repeat. As a general rule, we prefer not to repeat. However, if this is a reading mandated by the calendar, such as for Rosh Chodesh, then one would repeat that which has already been read, since the day requires that reading, specifically.

(Rivivot Ephraim 1:104:3)

Have a great day,
Mordechai