Congregation Shomrei Torah

PACHIM K'TANIM (SMALL THINGS) FROM RABBI YUDIN

Mishpatim/ Shekalim - February 21, 2004
Some poskim rule that one is forbidden to make a necktie on Shabbos because of the question of koshair. However, many of the foremost authorities permit making a necktie on Shabbos if one usually unties it after wearing it. However, if one usually leaves the tie intact after each use, making the tie initially on Shabbos is more problematic.

Terumah - February 28, 2004
Among the 39 Melachos of Shabbos are Tofair - sewing and Koriya - tearing. To some authorities the removal of labels and dry cleaning tags constitutes a Rabbinic violation of Koraya. It is therefore most preferable to remove all tags and labels prior to Shabbos. If one forgot, they should carefully open the staple and try to avoid any tearing in the process.

Tetzaveh/ Zachor - March 06, 2004
If one leaves Mishloach Manot on the doorstep only to be found after nightfall, one has not satisfied the mitzvah. To the Terumos Hadeshen the mitzvah is to ensure that all have food for the Purim seudah and the seudah is to begin by day. To Rav Shlomo Alkebitz (author of Lecha Dodi) the reason for Mishloach Manot is to spread friendship and camaraderie on Purim.

Ki Tissa/ Parah - March 13, 2004
In honor of the Kiyor in this week's Parshah - the best time to recite the blessing "Al Netilas Yadayim" is after washing the hands but prior to drying them, as the drying is as integral part of the mitzvah, and thus the blessing is being recited "Oiver La'asiyasan" which means prior to the performance of a mitzvah. One is not permitted to speak between the washing and drying of the hands and the blessing of "Al Netilas Yadayim". (For further discussion: Why is the mitzvah of Netilas Yadayim different in that the blessing is not recited before the washing?)

Vayekhel-Pikudei / Parshas HaChodesh - March 20, 2004
It is forbidden on Shabbos for an individual to ask or hint to a non-Jew to do for them what they cannot do for themselves on Shabbos. For example, to turn on a light. Moreover, even if the non-Jew initiated the gesture, turned on the light for an individual, so they could read or even study Torah, the Jew may not utilize that light. If, however, a light on in the bedroom is preventing one from sleeping, one may then hint to the non-Jew and they can turn off the light, as this is considered an indirect benefit

Vayikra - March 27, 2004
It is most preferable not to invite a non-Jew to the Pesach Seder for two reasons. The halacha says one can cook on Yom Tov for a Jew but not for a non-Jew. Therefore, you can have a non-Jew at your Shabbos table, but you cannot have a non-Jew at any Yom Tov meal, not just the Seder lest you cook for him. In addition, at the Seder it might be uncomfortable for both Jew and non-Jew as we discuss anti-Semitism throughout history.

Tzav/ Shabbat HaGadol - April 03, 2004
The halacha of Ba'al Yira'eh and Ba'al Yimatzeh requires that we rid and eliminate chametz from our homes and our possession. With regard to garbage containing chametz that is still in our possession going into Pesach (not yet picked up by the Sanitation Department) we recite the formula for Bitul chametz (Kol Chamirah)- nullification of the chametz, but since it is still in our physical possession we must ‚ render it unfit for consumption by pouring ammonia or bleach over it, rendering it inedible.

Shabbat Chol HaMoed Pesach - April 10, 2004
In contrast to our learning (two weeks ago) of the prohibition of a non-Jew performing a prohibited action- melachah for an individual on Shabbos, a non-Jew may be asked directly to do a melacha if it is a mitzvah d'rabbim, a mitzvah for the community. A non-Jew may be told to fix the Eruv if it came down on Shabbos and to turn the lights on in the synagogue enabling the congregation to pray or study Torah.

Shemini - April 17, 2004
There are two opinions regarding when the halachic day ends either � Plag HaMincha- 1¼ hours before sunset or ‚ nightfall. If one is performing the mitzvah of Tosefes Shabbos; accepting the Shabbos while it is still Friday, he should daven Mincha- prayer of the weekday before Plag, while it is still Friday and the Shabbos prayer after Plag, which can be considered Shabbos. One must be careful not to light the Shabbos candles until after Plag HaMincha, hence the wording in our own bulletin "candle lighting not before…".

Tazria - Metzora- April 24, 2004
Regarding Lashon Harah: it is not only forbidden to speak ill of others, but it is also forbidden to believe as a complete truth that which is spoken of others even if the information comes from a credible source. Instead one should try to judge favorably or assume he is not being given the complete picture.

Acharei - Kedoshim- May 01, 2004
The practice of standing for the chasson and kallah as they are being escorted down the aisle is to be understood in the following way: We stand during Vayevarech Dovid- as opposed to the earlier Pisukei D'Zimra- as the Gabbai Tzedakah would collect then and we stand before he who is facilitating a mitzvah. Similarly, we stand before the parents who are bringing their child to the mitzvah of marriage. In keeping with Parshas Kedoshim (19:32); a reminder to stand for grandparents during the wedding procession: "Rise for the elderly."

Emor - May 08, 2004
The restrictions of haircuts and weddings during the Omer is observed by most for 33 days. The M'Chaber rules that these restrictions commence with the counting of the Omer and end on Lag BaOmer. To the Rama they begin on the 2nd day of Rosh Chodesh Iyar and continue until 3 days prior to Shavuos. All agree that the restrictions are lifted for the day of Lag BaOmer. Even those that continue their observance after Lag BaOmer, may attend weddings during this time, as the mitzvah of participating in the joy of a wedding overrides the restrictions.

Behar- Bechukotai - May 15, 2004
It is permissible to put ice cubes into a drink to cool the liquid, even though the ice will definitely melt. Making ice cubes on Shabbos for Shabbos is permitted by Rabbi S.Z. Auerbach zt"l and Rabbi M.Feinstein zt'l in cases of necessity, ie: a simcha, to serve guests. To make ice for after Shabbos is prohibited. Please note: Many refrigerators with automatic ice cube dispensers have a sensing arm or lever which may activate an electric circuit as one removes ice cubes from the bin. This is to be disconnected (or lifted up) before Shabbos.

Bamidbar - May 22, 2004
Mail order catalogs, such as "Sears", are they muktzah? May we look up an address in a phone book on Shabbos? Why? Is the phone book muktzah? What else might it be used for? May we read a letter that arrives on Shabbos if it is not in a sealed envelope? Can you move the candlesticks after the candles have gone out? Can you move the table upon which the candlesticks stand? Why? Is a dog muktzah? The answers to these and many more questions that you never thought to ask will be studied with the Rabbi Shavuos night.

Naso - May 29, 2004
Catalogs presenting the sale of merchandise or services, such as "Sears" catalogs are classified as Kli SheMilachto L'Esur, utensils of prohibited usage, which means they are muktzah and may be moved only if you need the place where it is located or to use it as a booster seat for a child. This includes department store catalogs, jewelry and gift catalogs, furniture and auto parts, appliance and stereo catalogs. They are muktzah as their primary function (purpose) is to promote the sale of merchandise. Even if one is sure that he will not purchase or order, they are still muktzah.

Behaalotcha - June 05, 2004
Rabbi Yitzchak (Bava Basra 9B) teaches, whoever gives charity (even a modest contribution) is blessed with 6 Heavenly blessings. The one who comforts the needy with words in a situation where he has no money to give, is blessed with 11 Divine blessings. The comforter is more richly blessed than the donor, for the former gives more of himself- which is a greater act of tzedakah, while the donor gives of his resources. Think of the privilege you have next time to do both.

Shelach - June 12, 2004
If one set their Shabbos clock to turn on an air conditioner and now wishes it not to go on, they may not remove the plug directly with their hand as this is Tiltul Muktzah- moving Muktzah directly and prohibited. However, they may remove the plug by using an unusual way "Kilachar Yad", such as one's elbows.

Korach - June 19, 2004
One of the 39 prohibitions on Shabbos is Melabain; or laundering. It includes garments, leather shoes and even non garments, such as carpets. One violates Melabain even if the stain is not completely removed. Thus, one may not place some water or seltzer on a stain on a garment or on the carpet on Shabbos. One may not even dab water on a wine stain to dilute the stain as that too is considered an improvement to the garment or carpet.

Chukkat - June 26, 2004
Combing or brushing hair on Shabbos is part of the Melacha of Gozez- shearing because the act of combing or brushing will inevitably pull out hair ( Problem of P'sik Reisha). There are three conditions that must be met to permit brushing of hair. Firstly, the use of a soft brush (preferably a baby brush or a pig hair brush) as opposed to a stiff brush whose bristles are firm. Secondly, the brushing should be gentle, not close to the scalp. Finally, the brush is to be designated as a Shabbos brush only.

Balak - July 03, 2004
This Tuesday, July 6th, is the fast of Shiva-Asar B'Tammuz. There is a machlokes between the M'Chaber, Rabbi Yosef Caro (Sephardic practice) who permits one who is cooking to taste the food and then spit it out, except on Yom Kippur and Tisha B'Av, and the Rama (Ashkenazic practice) who prohibits this on all fast days. One can however, brush their teeth, rinse with mouthwash and allow breath freshener oral care strips to melt on one's tongue, as none of the above constitute food.

Pinchas - July 10, 2004
New clothing that does not require the bracha Shehecheyanu (shoes, underwear, casual clothes) may be bought or worn for the first time until Rosh Chodesh Av (Monday July 19). Clothing that does require this bracha may not be bought in the Three Weeks. However, new clothing may be worn and a bracha recited (according to most authorities) on a Shabbos until Rosh Chodesh Av.

Matot - Masei - July 17, 2004
It is permitted to use aerosol spray dispensers such as deodorants, hair-spray and room fresheners on Shabbos. One may not use a roll-on deodorant on Shabbos as it is a violation of M'Marayach, a Toladah sub-division of Memachek- smoothing. One who perspires heavily may use deodorant on Tisha B'Av.

Devarim/ Shabbat Chazon - July 24, 2004
This Motzei Shabbos the wine or grape juice for havdalah should be drunk by a child, preferably between the ages of 8-10 years of age. If no child is available the one making havdalah should drink. v To create a halachic pause between the first meal (supper) and the second meal (Seudah HaMafsekes- meal of bread, hard-boiled egg and ashes) before the fast there will be a minyan for Mincha at 7:15pm. There will also be the usual minyan B'Zman at 8:05pm. w Mouthwash, breath freshener strips and brushing of teeth are all prohibited on Tisha B'Av.

Vaetchanan/ Nachamu - July 31, 2004
The Rabbis instituted the recitation of Shma- prior to going to sleep. From the letter of the law only the first paragraph of Shma need be recited, but the Mishna Brura recommends the recitation of all three paragraphs for greater "protection" during the night. The bracha of Ha-Mapil is said prior to going to sleep and it is said but once a night. (If one was awakened during the night even for long periods of time, the bracha of Ha-Mapil is not repeated.) The Shma may be recited lying on one's side- it is not to be said flat on one's back.

Eikev - August 7, 2004
From the letter of the law, Birkas Hamazon- with 3 or more men does not require a cup of wine. However, it is most preferable to recite Birkas Hamazon over a cup of wine (especially on Shabbos and Yom Tov). The wine cup prior to its use, for both Kiddush and Birkas Hamazon, is to be rinsed, both within and out, even if it is clean.

Re'eh - August 14, 2004
The manner in which one gives tzedaka is often more significant than the actual giving. Giving tzedaka begrudgingly, though a generous donation, significantly diminishes one's reward of the mitzvah. Often when meshulachim come to our door at inconvenient times (and our children are watching our response) it's not only what you give- but your warmth and encouraging words that are the primary mitzvah.

Shoftim - August 21, 2004
Sheva Brachos may be recited at a meal in any place as long as the meal was prepared specifically for the bride and groom. Sheva Brachos cannot be recited if the bride and groom go to a restaurant for a private meal. However, if a meal in a restaurant has been prearranged for the bride and groom, then Sheva Brachos may be recited. Sheva Brachos need be recited only once for several couples in attendance at the same meal.

Ki Teitzeh - August 28, 2004
When 3 or more men who have washed eat together, they are obligated to bensch with a zimun. At the wedding meal and during the week of Sheva Brachos, this washing and eating together obligates them to stay for Sheva Brachos. However, one may leave before Sheva Brachos if they have a valid reason and washed with this condition in mind.

Ki Tavo - September 04, 2004
At the beginning and end of the Shemonah Esrei one steps back and forth 3 times. When stepping back one starts with the left leg, and when stepping forward one starts with the right foot, in order to show that when one enters the presence of Hashem they do so with their primary right leg, and when leaving His presence they use their secondary left foot. How important are the steps one takes in life.

Nitzavim- Vayeilech - September 11, 2004
An individual hearing the shofar at home should preferably stand. It is best if the listener recites the 2 blessings prior to the blowing of the shofar. One should hear at home 3 Tashrat (Tkiah,Shevorim,Teruah,Tkiah) 3 Tashat (Tkiah,Shevorim,Tkiah) 3 Tarat (Tkiah,Teruah,Tkiah) for a total of 30 sounds.

Haazinu- Shabbat Shuva - September 18, 2004
As on the airplane where the instruction is to place your oxygen mask on first, and then assist the next one, similarly it is preferable to perform Kaporos with the chicken or money for yourself first and then for your loved ones. v One is obligated to ask for forgiveness or attempt to assuage the anger of their fellow Jew, even if they are the one that feels wronged. Shver Tzu Zayn A Yid! (It is difficult to be a Jew!)

Yom Kippur - September 25, 2004
Rav Sadia Gaon was a guest at an inn, and was treated respectfully by the innkeeper. As he was about to leave, the innkeeper became aware of the identity of his guest and begged forgiveness of the sage for not having extended sufficient respect. Said the Rabbi, "You treated me well." "But," answered the host,"had I only known who you are I would have extended myself much more." From then on the Rabbi would say to himself: "How much should I learn from the innkeeper! If only I would realize that I am hosting the King of Kings, I would have treated Him with even greater respect."

Shabbat Chol HaMoed Succot - October 2, 2004
The Halacha is that each meal containing grain products (ie: bread, cereal, pasta) requires a separate bracha of Leishev B'Succah provided the individual has left the succah. If one remains in the succah between breakfast and lunch and then again between lunch and supper (even if he goes out for a moment to wash his hands) the first blessing will suffice for the whole day. Going to shul to daven Mincha does constitute an interruption if it is between meals. If one interrupts his meal to daven, with the intention of returning and continuing his meal, he does not repeat Leishev B'Succah. Do not bring the garbage pail into the succah, rather bring the garbage out to the pail.

Bereishis - October 9, 2004
We recite the blessing over fire on Saturday night as part of Havdalah as that is when G-d inspired man to create fire. The practice is to examine one's fingernails in order to get benefit from the Havdalah light. The Mishnah Berurah is of the opinion that one should inspect one's fingernails before reciting the bracha. (He considers this bracha one of Shevach, similar to the blessing of lightning, recited after one sees the lightning.) Rav Moshe Feinstein zt"l ruled that the inspection follows the blessing, as he understood it to be a blessing of Nehenin- blessing recited before pleasure like food and drink. We all look- now you know what you do- and why!

Noach - October 16, 2004
It is prohibited to use an umbrella on Shabbos or Yom Tov to protect oneself from rain or sun, even if there is an eruv. Opening an umbrella constitutes a violation of Boneh- building (even though temporary in nature).Umbrellas may not be used on Shabbos or Yom Tov even if left open from before, even with an eruv, as the umbrella is considered an ohel- canopy in all cases. One may hold a jacket or plastic bag over their head, if there is an eruv, as these do not constitute an ohel- canopy.

Lech Lecha - October 23, 2004
One of the 39 Melachot of Shabbos is Losh- the combining of liquid with a solid mass. It is most preferable to mix tuna and mayonnaise prior to Shabbos thereby avoiding problems of Losh. A mixture of large bits or chunks of food that cling together with a liquid is not a violation of Losh as the individual pieces do not appear to blend into a single mass. One may therefore mix tuna that is not finely chopped on Shabbos. However, creating a tuna paste with the mayonnaise even right before the meal is most problematic.

Vayeira - October 30, 2004
Gozez-shearing is the cutting of any growing part of the body of any creature. Cutting or tweezing hair from one's head or body is forbidden, even pulling out a single grey hair. A band-aid that is stuck to the skin where hair grows, if one needs to remove the band-aid on Shabbos, one should use vegetable or olive oil to loosen the adhesive thereby avoiding Gozez. One may also apply a solvent such as nail polish remover to the band-aid allowing the band-aid to slide off without pulling any hairs.

Chayei Sarah - November 6, 2004
In a Bais-Avel, shiva home, not only are we not to greet the mourner, but must wait to speak to the mourner till they initiate conversation. The mitzvah is not necessarily to talk to the mourner, your very presence is the mitzvah. In addition, there are laws that pertain to a Bais-Avel (as there are laws that pertain to proper conduct in a shul.) Thus one is not to greet friends and acquaintances and "catch up" on past events and happenings in a shiva home.

Toldot - November 13, 2004
Makeh B'Patish literally the final hammer blow, is the Melacha of completing, perfecting or repairing an item rendering it usable. Regarding shoes: If one has a new pair of shoes,that have not yet been laced, one may not insert the laces on Shabbos, this would constitute Makeh B'Patish. If the laces were removed (by a child) they may be re-inserted. If the original shoelace is lost or unusable, one may temporarily replace it with a different color shoelace. This is not Makeh B'Patish as the variant color is not meant to perfect or repair the shoe.

Vayeitzeh - November 20, 2004
Halacha does not permit one to place a liquid on the blech on Shabbos under any conditions. Moreover, one has to be careful not to place the soup or gravy they wish to serve at lunch even next to the blech, where the temperature could potentially reach "Yad Soledes"- 110°F.

Vayishlach - November 27, 2004
To remove solid food from the refrigerator and place it directly on the blech on Shabbos is prohibited. However, if a pot filled with food is on the blech, one may place dry food from the refrigerator on that pot. It is permissible to place dry food from the refrigerator on to a non-adjustable hot plate which is used for reheating and not for cooking.

Vayeishev - December 4, 2004
There are 3 Rabbinic mitzvos that have at its core Pirsumei Nisah- publicizing the miracle: 4 cups of wine at the Pesach Seder, reading the Megillah on Purim and lighting of the Chanukah candles. While ideally one would not have a Seder alone, or read the Megillah by themselves, if they had no choice- they could fulfill these obligations alone. The Chofetz Chaim in his Mishneh Brurah rules that if one is lighting the menorah in a circumstance that no-one else will see it, one would not recite the blessings. The same gentle, sensitive Rabbi suggests you may wake someone- enabling the one lighting to fulfill his mitzvah. (Rav Moshe Feinstein ruled more leniently).

Mikeitz/ Shabbat Chanukah - December 11, 2004
u If necessary one (leaving their home) may extinguish the Ner Chanukah- once it has burnt the proper time of ½ hour after nightfall (Tzais). v From the letter of the law one may derive benefit from the Ner Chanukah- after ½ hour if a) they prior stipulated that only ½ hour worth of fuel should be Ner Mitzvah, and b) there is no issue of Maris Ayin. w It is most preferable that women as well recite full Hallel each day of Chanukah.

Vayigash - December 18, 2004
This Wednesday is Asarah B'Teves: One may eat until 6:06am, provided they stipulated prior to going to sleep on Tuesday night. If one should otherwise awake by themselves, but did not make the stipulation, they may not eat. � If a pregnant or nursing woman will be distressed or weakened by the fast, she should not force herself to fast. Ž If one has a bad taste in their mouth, they may rinse with water or mouthwash, taking precaution not to swallow. � If one forgot that it is a fast day and ate, they must still complete the rest of the fast. Girls under 12 and boys under 13 are not obligated to fast, but treats should be avoided.

Vayechi - December 25, 2004
There are times when a person cannot make their own healthcare decisions. One should have a Halachic Living Will whereby you appoint a proxy, usually a relative, and ‚ indicate who you prefer to be your halachic decisor- posek, so that the proxy can consult with that individual before making any decisions on your behalf. Also, you should consult a rabbi before signing any authorization on the back of your license.

Shemot - January 1, 2005
On Shabbos, one may adjust the hands of a watch or clock to set it to the correct time only if it is already going and � if it is an alarm clock, one is certain it will not ring while setting it. Moreover, one is allowed to stop the ringing or buzzing of an alarm clock on Shabbos or Yom Tov, unless it is electrically operated, as then stopping the alarm would break an electrical circuit.

Vaeira - January 8, 2005
One may not adjust a timer to turn on a light sooner than originally set before Shabbos. However, if the light is already on, and the timer is set to turn the light off, some poskim permit readjusting the timer (sliding out the pin or clip) to prevent the light being turned off. Even to this lenient view- one may not remove the tripper and reset it for a later time on Shabbos. In cases of clear necessity one could rely on the above.

Bo - January 15, 2005
One is not permitted to derive benefit from an activity prohibited to a Jew on Shabbos that is done by a non-Jew on his behalf, even without his asking. For example: A non-Jew turns on a light enabling you to read. However, if they turn on the light for themselves, then a Jew may derive benefit from the light and � even ask the non-Jew to leave the light on so that others may benefit from that light as it was done initially and exclusively for the non-Jew's benefit.

Beshalach - January 22, 2005
In honor of Tu B'Shevat this Tuesday: We not only eat fruits of Eretz Yisrael, but review the laws of brachos. The order of brachos is: Ha-Motzi; Mezonos; Ha-Gefen; Ha-Eitz over Shivas HaMinim in the following order: olive, date, grape, fig, pomegranate; then Ha-Eitz over other fruit, Ha-Adamah; and Shehakol. Where the Ha-Adamah (vegetable) is preferred over the Ha-Eitz (fruit), it is said first, even if the Ha-Eitz is from Shivas HaMinim.

Yisro - January 29, 2005
One may not shovel any snow on Shabbos- be it hard or soft fresh fallen. One may sweep away soft fresh fallen snow to create a narrow path. One may not make snow-balls or a snowman on Shabbos- it would be a Rabbinic violation of Boneh- building. It is permitted to spread salt on an icy walk or steps on Shabbos to prevent someone from slipping and falling.

Mishpatim - February 05, 2005
Kli Rishon is the vessel (pot) in which the food or liquid has cooked. One may not put cold water into the hot pot of soup even if it is off the blech.
Kli Sheni is the container (cup, bowl) into which hot food or liquid from a Kli Rishon has been poured. One may put cold water or an ice cube into hot tea or soup, as Kli Sheni is not M'vashel, does not halachically constitute cooking.

Terumah - February 12, 2005
Regarding the lighting of Shabbos candles- it is preferable to turn off the electric light immediately prior to candle lighting. One should then turn on the electric light and proceed to light the Shabbos candles. This way the electric light is included in the mitzvah of Ner Shabbos, especially since most often the primary illumination is coming from the electric light.

Tetzaveh - February 19, 2005
Where the light of the refrigerator was accidentally left on and one is aware of it on Shabbos, one may ask a non-Jew to remove the food from the refrigerator or to put something into the refrigerator. In addition, while he cannot instruct the non-Jew directly to remove the bulb on Shabbos, he may relate the circumstances and explain that he is forbidden to open and close the refrigerator with the light on, and hope that the non-Jew will understand on his own and do what he has to do. � If one opened the refrigerator on Shabbos only to find the light on, they must find a non-Jew to close the door on their behalf.

Ki Tissa - February 26, 2005
There is an interesting disagreement as to when the obligation of reciting Sheva Brachos sets in, thereby restricting one from leaving.To Reb Moshe Feinstein zt"l it commences at the beginning of the meal; to the Tzitz Eliezer at the time of Bircas Hamazon. If one has to leave a wedding or Sheva Brachos early: If ten or more men are leaving they should recite Sheva Brachos by themselves with the permission of the Chosson and Kallah ‚ One does not wash prior to the meal ƒ One explicitly states before washing for the meal that he will not join the zimun at the end of the meal.

Vayekhel - March 05, 2005
One of the primary differences between Shabbos and Yom Tov is ochel nefesh- cooking: food preparation. It is for this reason that one is allowed to have a non-Jew at his Shabbos table as we are not concerned that the host would cook anything additional on Shabbos. However, since ochel nefesh is permissible only for a Jew, it is forbidden to invite a non-Jew to any Yom Tov meal.

Pikudei/ Shekalim - March 12, 2005
When Purim falls on a Friday, regarding the seuda (which must be during the day): It is most preferable to begin before chatzos (12:02), approximately 11:30am. One can convene their seuda until 3:08pm. After 3:08- one should minimize their meal to preserve an appetite for Shabbos. In all cases one should wash and include meat and wine in the seudah.

Vayikra/ Zachor - March 19, 2005
Mishloach Manos may only be given on Purim. One may give the Mishloach Manos before Purim to a 3rd party to be given on your behalf on Purim. In fact, the Mishneh Brurah cites the Binyan Tzion, that perhaps one does not fulfill (or fully fulfill) the mitzvah of Mishloach Manos if they bring it themselves, rather it should be delivered by a shaliach- messenger. This shaliach could be a child (including the child of the sender) or even a non-Jew. It is therefore best to send at least one Mishloach Manos with a shaliach.

Tzav/ Shushan Purim - March 26, 2005
The Megillah may not be read on Shabbos. This Purim- Shushan Purim is on Shabbos. Thus creating a "Purim Meshulash"- a three day celebration in Yerushalayim. They read the Megillah as we did on Friday, and gave Matanos L'Evyonim as well. On Shabbos they read an additional reading of V'Yavo Amalek which we read on Friday. On Sunday they enjoy their Seudah and send Mishloach Manos.

Shemini/ Parah - April 02, 2005
One who is davening Shemonah Esrei is standing before Hashem. Thus, one is not allowed to walk in front of the individual who is davening Shemonah Esrei, within 6 feet. It is preferable to wait until Kedushah, after having taken 3 steps back, before returning the 3 steps forward. One is similarly not to walk in front of someone who is waiting to take the 3 steps forward. Additionally, one should not take 3 steps back if the individual behind them has not yet finished their Shemonah Esrei. Finally, one should try to situate oneself in a place where one will not hinder the passage of others.

Tazria/ HaChodesh - April 09, 2005
The law of Hagalah, immersing a metal pot, silverware, etc that have come into contact with hot chametz; to kasher them for Pesach requires that they not be used prior to koshering for 24 hours. Since the koshering this year is on April 17th, whatever is being koshered should not be used on Shabbos. In addition, whatever is being kashered must be spotlessly clean, including the space between the tines of a fork.

Metzora - April 16, 2005
Plan A: For those using chametz for lechem mishneh next Shabbos, please note that it is only the chametz that must be eaten by 10:14AM, the meal may continue as long as desired.
Plan B: For those using egg matzah for lechem mishneh, it is preferable to use Manischewitz grape matzah as opposed to egg matzah. The explanation will be given at the Shabbos HaGadol Drasha.

Acharei Mot/ Shabbat HaGadol - April 23, 2005
We are all familiar with the law that no preparation may be done on Shabbos for Yom Tov (such as removing food from the freezer or setting the Seder table). On the other hand, everybody, especially children, should take a nap on Shabbos afternoon thereby helping them to remain awake for the entire Seder. Interestingly, the Be'er Heitev in the Shulchan Aruch cautions that one should not specifically state that they are sleeping on Shabbos to be rested for the Seder after Shabbos. This, too, would be an infringement on the honor and dignity of Shabbos.

Shevi'i Shel Pesach - April 30, 2005
We do not recite the bracha "Shehecheyanu" on the last days of Yom Tov of Pesach- as it's all considered one Yom Tov. If however, one (in hospital) did not recite the "Shehecheyanu" until the 4th or even last day the bracha should be recited then. If one sold their chometz before Pesach: a) If they find a box of cookies on Pesach (away from anything that is sold) and they were unaware of its existence before Pesach, it is preferable to throw it out- lest they be in violation of "Ba'al Year'eh" and "Ba'al Yimatze"- possessing chometz on Pesach. b) If they find it after Pesach, it may be eaten.

Kedoshim - May 07, 2005
There are 2 primary practices regarding the time period of the observance of the restrictions of the Omer. Plan A begins the 2nd night of Pesach until the morning of Lag B'Omer (Fri 5/27). Plan B: from the conclusion of Rosh Chodesh Iyar until the morning of Shloshes Y'mei Hagbolah (Fri 6/10).One observing Plan A may attend a wedding through Rosh Chodesh Iyar, and one observing Plan B can attend a wedding after Lag B'Omer. Weddings, haircuts and listening to music are prohibited during the Omer.

Emor - May 14, 2005
Upon seeing the ruins of Yerushalayim and the Kotel, the halacha prescribes that one tear kriah (approximately 3½") on the left side- as for a parent r.l. If one has a garment that was previously torn, one may tear an additional tear on the same garment- an additional 3½". One should not sew the garment. On a more positive note, when visiting Israel, know that before you purchase produce- fruits and vegetables, they are to be m'ussar- have terumah and ma'aser taken there from. Ask to see the Teudah, or take the formula for hafrasha with you.

Behar - May 21, 2005
This Sunday night and Monday is Pesach Sheni. Aside from not saying Tachanun, and some having the custom of eating matzah, there are no special observances on this day; yet. However, it does serve as the model for many Halachic issues. The Talmud (Pesachim 93A) has a dispute whether Pesach Sheni is a "make-up" for the first Pesach or an independent holiday. The practical difference being if one converted between the first and second Pesach. (If it is a make-up for the first Pesach then as he was not Jewish then, and not obligated then, he would not bring Pesach Sheni. If it is an independent holiday, then he is obligated.) Similarly, this serves as the model for the tragic case of a girl or boy becoming Bas or Bar Mitzvah during the week of shiva- Do they then observe any mourning at all?

Bechukosai - May 28, 2005
In keeping with Lag B'Omer, the Torah (Vayikra 19:27) teaches: "You shall not round off the edge of your scalp and you shall not destroy the edges of your beard." The Talmud (Makkos 20B) understands this to mean one is not to even out his temples with the hairline behind his ear and the hairline of his forehead. Cutting the hair of the temples is rounding and is forbidden. The temple in this context refers to all the hair that protrudes downward from the imaginary line drawn between the hair of the forehead and the hair of the back of the head. It goes down to the jawbone.

Bamidbar - June 04, 2005
In honor of Yom Yerushalayim: This year is a year of Maaser Sheni. Throughout the land of Israel observant Jews redeem produce onto a coin which is kept in a guarded location, not to be used for a secular purpose, such as the purchase of ice-cream. There is one significant difference between Yerushalayim and the rest of the land. In Yerushalayim one can only redeem produce that is tameh. Therefore one must wet their hands and touch the produce, thereby rendering it tameh, enabling one to redeem it in Yerushalayim.

Naso - June 11, 2005
Can a visitor from Israel recite Kiddush on Yom Tov Sheni for his host? Can a visitor to Israel ask his Israeli host to do a melachah for him on Yom Tov Sheni? Can a kohein from Israel who finds himself in synagogue in America on Yom Tov Sheni duchin? What if he is the only kohein?
For these answers and many more join us on Sunday night (Tikkun Leil Shavuos)

Beha'aloscha - June 18, 2005
If a person owns a dwelling (house) that he does not reside in, he is not obligated to affix mezuzos. A garage used only for a car is exempt from a mezuzah. However, if it is used to store household items, be it sodas or even the succah, one is obligated to affix a mezuzah with a bracha. The mezuzah case is considered a holy object requiring that it be buried with sheimos after its use. An emergency exit is not obligated to have a mezuzah.

Shelach - June 25, 2005
There is a disagreement between the poskim as to the permissibility of making ice-cubes or fruit ices on Shabbos and Yom Tov. Some regard this as a form of molid which is prohibited on Shabbos. Others permit the making of ice if an important need arises. One may use the ice-cubes that were made before Shabbos, and one may even place the tray filled with water going into Shabbos. However, many refrigerators have automatic ice-makers: one may not remove ice from the ice-maker unless it is turned off before Shabbos.

Korach - July 2, 2005
(From Israel) The tragic story of Korach is not only an important historical occurrence teaching us not to challenge the authority of Moshe Rabbeinu, but according to the Chazon Ish- in his work Emunah U'Bitachon- it has significant practical halachic applications. If one is machzik b'machloket, that is perpetuates a feud, does not try to resolve differences or refuses to participate in mediation, he violates the biblical prohibition from this week's Torah reading (Bamidbar 17:5) that one should not emulate the ways of Korach and his band.

Chukkas - July 9, 2005
(From Israel) Yitzchak Avinu wanted to go down to Mitzrayim when he encountered a famine (Bereishis 26:1-3) as his father, Avraham had done. Hashem ordered him to remain where he was in Eretz Yisrael, in Grar, one of the ancient Philistine cities near Azzah - present day Gaza. To all opinions, even the Rambam, the southern boundary of Eretz Yisrael is minimally Wadi Al-Arish, more south than Gush Katif. Gush Katif is part of Eretz Yisrael: One is obligated in all the agricultural laws of Eretz Yisrael, ie: terumot and ma'asrot, therein. Shevi and I were privileged to visit Gush Katif with a full bus from One Israel this past Monday, and pray that we will visit there again on our next mission.

Balak - July 16, 2005
There is a tradition to recite Ma Tovu from this week’s parsha (Bamidbar 24:5) upon entering the synagogue. To Rav Soloveitchik zt”l, it is a matir-asking permission, from Hashem to begin praying, as Aleinu is the matir to stop praying and leave the synagogue. To the Baruch SheAmar, sefer on the siddur of the Torah Temima, (Rav Baruch HaLevi Epstein z”l) the term Yaakov refers to the Jew in galus- exile and the term ohel refers to a temporary dwelling; in contrast to Yisrael which refers to a Jew in Eretz Yisrael and mishkan which refers to a permanent dwelling. Thus this reminds us of the teaching (Talmud Berachos 8A) that in the future all synagogues in galus will be transferred to Eretz Yisrael.

Pinchas - July 23, 2005 (Day before Fast of 17thof Tammuz)
One may awake and eat before 4:33AM this Sunday morning provided they made a stipulation / had intent to eat prior to going to sleep.  Even if one ate or drank on a fast, one should still continue to fast.  A nursing mother or pregnant woman may fast if she will not be weakened or adversely affected by so doing. (No heroics!)  One who began fasting in one location and traveled to another, ends their fast as per the latter location, be it earlier or later than the time where he began the fast.

Matos - July 30, 2005 (The Three Weeks)
The rule is we do not recite the bracha Shehecheyanu, which is thanking Hashem for enabling us to reach this time, as this time is a sad one. Some authorities permit the recitation of Shehecheyanu on Shabbos during the 3 weeks, but not even on Shabbos during the 9 days. Clothing that require Shehecheyanu (Shabbos and dress clothes) may not be purchased during the 3 weeks, unless by not doing so one suffers a significant loss. A Shehecheyanu is recited at: the birth of a baby girl; a Pidyon HaBen; and in Eretz Yisrael at a Bris Milah.

Massei - August 7, 2005 (The Nine Days)
There is a misconception that swimming is prohibited during the 9 days because of sakanah - potential danger. It is true that one should especially avoid dangerous situations (e.g. riding a motorcycle for the first time) during the 9 days. The correct reason is that bathing during the 9 days is to be restricted and swimming is the classic rechitzah shel ta’anug- enjoyable bathing. It is with difficulty that many permit a hot shower next Friday- even for Shabbos Chazon.

Devarim - August 14, 2005 (Day before Tisha B'Av)
Laws for Tisha B’Av on a Motzai Shabbat: Shabbos afternoon it is preferable to study Torah related to Tisha B’Av, if not the Parsha and Pirkei Avos may be learned.  We do not have a seudah hamafsekes this Shabbos with a hard-boiled egg, sitting on the floor. One should not say at Shalosh Seudos that they are eating to have strength for the fast, as this is a form of hachana (preparation) on Shabbos for the next day. While the fast begins at 7:56PM Shabbos afternoon, leather shoes should not be removed until nightfall (8:38PM). We do not recite Havdalah this Motzai Shabbos, we do recite “ata chonantanu” in the Shemoneh Esrei, and women who do not recite Maariv should say “baruch hamavdil bein kodesh l’chol” before doing any activity prohibited on Shabbos. Before Eicha, the blessing “borei m’orei ha’aish” is recited over a candle. No blessing over besamim is recited. On Sunday night only the blessing of “borei pri hagafen” and the closing blessing of Havdalah is recited prior to eating. If an adult has to eat this Sunday, they should first recite the blessing of Havdalah over beer or juice (not grape juice). If need be, a husband may make Havdalah for his wife who is eating on Tisha B’Av, and the cup is drunk by her or by a child.

Va'Eschanan - August 21, 2005
The appropriate bracha over cholent depends on its specific ingredients. If it contains beans, potatoes and meat that are mixed together, the proper bracha is borei pri ha’adamah, as it is eaten together and the vegetables are the majority. The bracha acharonah is borei nefashos. If kishke (not inter-mingled) is in the cholent, it requires its own borei minei mezonos. Where barley as well is added, only a borei minei mezonos is recited, as part of the mixture (each spoonful) is from the five species of grain requiring a mezonos. Interestingly, it is considered the ikar- primary ingredient, even if the other ingredients are more plentiful.

Ekev - August 28, 2005
The bracha achrona for a portion of cholent containing barley depends on the amount of barley consumed. If one had a “k’zais”, approximately 1.1 fl oz. of barley al hamichya is recited. Less than that amount- while a mezonos was recited before eating the barley cholent- a borei nefashos is said. Finally, a good word to the wise: Recite a mezonos over a piece of cake at the beginning of the Kiddush, before doing so note if there is cholent, keep the cholent in mind when reciting the bracha over the cake, and the bracha rishona for the cake includes the cholent. Similarly, the bracha achrona for the cake includes the cholent.

Re'eh - September 3, 2005
There are certain mitzvos that can only be done by a person themself, in person. Nichum Aveilim, comforting the mourner, has two aspects to it. One is to console the living mourners, the second aspect is to honor the soul of the deceased. Rav Moshe Feinstein zt’”l ruled that while it is most preferable to fulfill this mitzvah in person wherever possible, one can fulfill the mitzvah of Nichum Aveilim over the telephone to satisfy one’s responsibility to the living mourners. The second aspect of the mitzvah may only be fulfilled by visiting in person.

Shoftim - September 10, 2005
Regarding the bracha “Asher Yatzar” recited after tending to one’s personal needs in the bathroom: The Ramah understands the conclusion of the bracha “umaflih la’asos”- He acts wondrously - to refer to the fact that Hashem houses the spiritual soul in a most physical environment. If one is taking a laxative to clean out one’s bowel (in preparation for a colonoscopy), the Mishnah Brurah brings 2 opinions as to how often “Asher Yatzar” is to be said. The first opinion says but once at the end, and the other each time one eliminates. The prevalent opinion is to recite the bracha each time.

Ki Setzei - September 17, 2005
For the bracha of Borei M’Orai HaAish in the Havdalah ceremony, it is preferable to have 2 or more wicks. If one had 1 candle (wick) they could recite the bracha over it. When one recites the bracha over the aish- the Ramah (Orach Chaim 298) opines to close the right hand with the thumb inside the fist. Then expose your nails to the light of the fire and note the difference between the skin and the nail. This has Kabbalistic significance (nails being a sign of growth and blessing) and also insures that you are getting benefit from the fire.

Ki Savo - September 24, 2005
The 2 days of Rosh Hashanah are different than the first 2 or last 2 days of Pesach, Shavuos or Sukkos. They are considered halachically 1 long day. Therefore there is the question whether we need to repeat the Shehecheyanu blessing on the 2nd night of Rosh Hashanah. The practice is to have a new fruit on the table or to wear a new garment at the recitation of Kiddush, and the blessing of Shehecheyanu will cover both. On the 1st night, if one has a new fruit or garment, to Reb Shlomo Zalman Auerbach zt”l one would preferably not utilize the Shehecheyanu for both the Kiddush and the new fruit, but recite another Shehecheyanu later for the fruit.

Netzavim - October 1, 2005
There is a Bris on Rosh Hashanah only if the baby boy was born by natural delivery, and not caesarian section. The Bris is performed in shul before the blowing of the shofar, because:

1. “Tadir V’ She’ Eino Tadir- Tadir Kodem”. A mitzvah performed more frequently takes precedence over a less frequent mitzvah.

2. We say in our prayers “Z’chor bris Avraham v’ Akeidas Yitzchak”, remember the Bris of Avraham and the binding of Yitzchak- the milah corresponds to the Bris of Avraham; the shofar to Akeidas Yitzchak.

Vayelech - October 8, 2005
There is a mitzvah to 'take in', or welcome, the Yom Tov of Yom Kippur while it is still Erev Yom Kippur. Therefore most women at candle-lighting take upon themselves 'Tosfos Yom HaKippurim', this addition to Yom Kippur. If, however, one makes a condition at candle-lighting not to accept the holiday until after they drive to shul, they should not recite the bracha of Shehecheyanu at candle-lighting, as this bracha can only be recited when one accepts upon themselves Yom Kippur. They, together with the whole congregation, would rely upon the blessing of Shehechayanu of the Chazzan. .

Ha'azinu - October 15, 2005 (Pre-Sukkos)
The construction of the sukkah is not only a hechsher mitzvah- enabling one to fulfill the mitzvah of sukkah, but the construction or building of the sukkah is in itself a mitzvah. Therefore, not only may the sukkah not be any under projection, overhang or tree, but it must be constructed (s’chach placed on top) after the tree or other obstacle has been removed. (If not, the sukkah is posul- unfit for use, based upon “ta’aseh v’loh min ha asui”.) The s’chach should not be nailed down to the sukkah, and should preferably not lie directly on something subject to ritual impurity (eg: metal poles).

Chol HaMoed Sukkos - October 22, 2005
Regarding an avel- mourner within 12 months for a parent, or the shloshim for a relative: The minhag is:
1. The mourner does not participate in the hakafos at hoshanos with the lulav and esrog
2. He may participate in the hakafos on Simchas Torah with a Torah, but not to dance
3. He may receive an aliyah on Simchas Torah
4. After shloshim, the avel/mourner may participate in the festive Kiddush in honor of the completion of the Torah, as he could participate in a siyum throughout the year of Aveilus.

B'reishis - October 29, 2005
In the Haftorah for Yom Kippur Shacharis, we read: “You honor it (Shabbos) by not engaging in your own ways (work), from seeking your needs, or discussing the forbidden.- M’Mtzoh chef tzicha, v’daber daver.” The Halacha teaches: Your personal business affairs are not to be discussed, but the business affairs of Shamayim, mitzvah related matters may be discussed. It is therefore permitted to bid for honors related to the service on Shabbos and Yom Tov. Similarly, on a regular basis the pledging and announcing a specific amount for a mi-shebarach is permitted.

Noach - November 5, 2005
One who sees a rainbow recites the bracha: “Zocher HaBris V’Ne’eman B’Briso V’’Kayom B’Ma’amoro”. As long as the rainbow is still visible, as with the blessing for thunder and lightning, one can interrupt his prayers (not Shemonah Esrei), preferably between paragraphs of the Shema and Pisukei D’Zimra, to recite the bracha. One should preferably not share with others, “come and look at the rainbow” as it contains a potentially bad omen.

Lech Lecha - November 12, 2005
The mitzvah of Milah- circumcision, begins on the 8th day and may be performed from sunrise to sunset. It is preferable to do the Milah in the morning, because of z’rizus- alacrity in the performance of mitzvos. If, at a later time in the day, there would be more people in attendance (b’rov am), it is still preferable to do the Milah in the morning. If one was circumcised prior to Day 8, he requires “hatofas dom bris”- the drawing of blood, by a competent mohel at a later time. The night prior to the Milah it is customary to gather young children to recite “Shema” and other verses as a segulah for the baby.

Vayera - November 19, 2005
The ideal way to fulfill the mitzvah of Bikur Cholim is to personally visit and tend to the patient’s needs. Often, your very presence is the best present for the patient; therefore try to have a pleasant story or topic in mind to distract the individual from their illness. An integral part of the mitzvah is to daven for their wellbeing. As you take leave, if you know their Hebrew name and that of their mother, fine; if not, ask them, and wish them by name a Refuah Shelaimah. If one cannot visit personally, a phone call constitutes a partial fulfillment of the mitzvah.

Chayei Sarah - November 26, 2005
To recite one of the Sheva Brachos it is preferable to have eaten or drank (something other than water) from the meal served to the bride and groom. However, b’dieved (if called upon) one may recite the blessing even without any participation in the meal. While the chassan is counted as part of the minyan for Sheva Brachos, he should not recite one of the brachos. A boy under Bar Mitzvah may not recite one of the Sheva Brachos.

Toldos - December 3, 2005
One is forbidden to damage someone else’s property. If they do, they are labeled a mazik- one who has caused damage, and they are obligated to pay any and all damages. Mitzvah 127 in Sefer HaChinuch teaches that if one damages Temple (Bais HaMikdash) property, they violate not only the regular law of mazik, but it’s called me’ilah- damaging the sacred. In addition to restitution of damages, a financial fine was imposed and the bringing of a korban. While every act of affront between man and man is indirectly a sin against Hashem, damaging sacred property is both a sin against Hashem and against man.

Vayetze - December 10, 2005
The origin of the minhag of informing people that a Bris will occur, rather than inviting them directly, is the Gemara Pesachim 113B that states: That among those individuals that are subject to cherem- excommunication vis-à-vis heaven, is one who does not participate in a seudas mitzvah (festive meal) that is served at a Bris or wedding. While a Bris is not a davar shebekedusha and as such does not require a minyan, it is most preferable to have a minyan as the recitation of Birkas Hagomel requires a minyan, and one of the reasons for reciting Hagomel is one who is freed from prison.

Vayishlach - December 17, 2005
Regarding non-kosher food: In addition to the prohibition of eating non-kosher food, some (such as chometz on Pesach and cooked meat and milk mixtures) is Asur B’Hanah- one is not allowed to get any benefit from them. Regarding other forbidden foods there is an additional Isur Schorah- prohibition to do business with them. Thus, a Jew should not sell non-kosher food (meat, fish). However, he may deliver these items, as one can get benefit from them, one just cannot do business with them. Being a waiter or waitress in a non-kosher restaurant is highly problematic, lest a not yet observant Jew wish to eat, as one is not permitted to serve non-kosher food to a Jew. 

Vayeshev - December 24, 2005
The Mishnah Brurah (673:4) recommends the use of oil for the mitzvah of Ner Chanukah over candles as the miracle occurred with oil. The Sdei Chemed notes that even a poorer quality oil still takes precedence over candles. The Sha’arei Teshuvah brings the following interesting question: If one did not have oil and set up the menorah with candles (hazmanah) and at the last moment gets oil, the majority side with the Chacham Tzvi that he would remove the candles and light the oil.

Miketz - December 31, 2005
In the synagogue this Motzei Shabbat, we follow the M’Chaber and Ramo and we light Ner Chanukah prior to Havdalah. Though usually Tadir and She’aino Tadir- when one has two mitzvos to fulfill the one performed more frequently takes precedence, still Ner Chanukah is lit first, to demonstrate our reluctance to conclude Shabbos, and thus delay the recitation of Havdalah. The Taz and Maharal argue and rule to light Havdalah first. At home, while the Mishneh Brurah concludes that both ways are acceptable, Rav Ovadia Yosef concludes Havdalah should precede Ner Chanukah.

Vayigash - January 7, 2006
Regarding Asarah B’Teves (this Tuesday) from the letter of the law, one may bathe, providing they are careful not to swallow any water. Regarding brushing of the teeth: The Shulchan Aruch (M’Chaber) rules not to, and the Mishneh Brurah rules that if one would be in tza’ar (distress), they may, if careful not to swallow. If one mistakenly either ate or drank, or needed to take medication with water, they should continue as if they did not interrupt their fast. If one did eat before Mincha, there is an interesting machlokes as to whether they may add “Aneinu” to the Shemona Esrei. To Reb Shlomo Zalman Auerbach zt”l- they may, but must change the text to “yom hatzom hazeh”. Reb Chaim Kanievsky, shlita, says this is not our practice. A non-faster does say Selichos.

Vaychi - January 14, 2006
In following the example of Yaakov Avinu, who put his house in order before passing: It is important to have a kosher will. What differentiates a kosher will from a secular will is the following: Jewish Law says that one can distribute or bequeath his possessions to another only while they are alive.  One cannot leave instructions that after their passing, particular transactions are to occur. One cannot effect a kinyan- halachic transfer- to another after one has died. Therefore it is mandatory that any of many kinyanim be accomplished while the individual is alive (still giving them control over the estate), enabling the recipient to receive the gift an hour prior to death. You need a lawyer that is familiar with these aspects of Jewish Law.   

Shmos - January 21, 2006
A kosher home requires not only kosher food, but that the dishes and cutlery be immersed in a mikveh. One is not permitted to eat with utensils that have not been immersed, even on a temporary basis. While the obligation to immerse metal utensils is biblical, and glass utensils, rabbinic, the prohibition of using a utensil without immersion is rabbinic. Therefore, if one is in doubt (when eating at someone else’s home) if the dishes were immersed, they may be used “sofek d’rabbanan l’kula”- a doubt in a rabbinic law is ruled leniently. If, however, one knows for certain that the utensils have not been immersed, one should not eat from the dishes or silverware. Dry food should be eaten with plastic cutlery, and similarly soup with a plastic spoon. There is a leniency in a hotel or restaurant, if the utensils have not been immersed, they may still be used.

Va'era - January 28, 2006
Not very common, but most intriguing: The Yerushalmi Pesachim (10:1) cites the four expressions of redemption, found in the beginning of Parshas Va’eirah, as the source of the obligation of drinking four cups of wine at the Pesach seder. While one may drink after cup #2, prior to cup #3 (during the meal), one is not permitted to drink any additional wine between cups #3 and #4. What if there is a chassan and kallah during their week of Sheva Brochos? What do we do, if we are not to add to the total number of cups, and ordinarily we recite Birkas Hamazon over one cup, and a separate cup for Sheva Brochos? There are several opinions: A.To combine Birkas Hamazon and Sheva Brochos on one cup. B.The Rama in Orach Chaim 473:4 (Darkei Moshe) rules Birkas Hamazon is to be said over the 3rd cup by all except the chassan, who uses his 3rd cup for Sheva Brochos.

Bo – February 4, 2006
The Talmud Sanhedrin (42A) teaches that anyone who blesses the new month by blessing the new moon in its proper time, it is as if he greets the Divine Presence. The question is: Is one obligated to see the new moon in order to bless and to greet the Shechinah? Or if one sees the new moon then they are to recite the blessing? Rav Isser Zalman Meltzer zt”l felt that it was not obligatory, and the Chazon Ish zt”l opined that it was mandatory. The Nodeh B’Yehuda (Kama O.C.41) has the following exciting case: It was cloudy all of Adar until the middle of the reading of the megillah (next to last night to do the mitzvah of Kiddush Levana): Does the tzibbur stop to go outside for Kiddush Levana? The Nodeh B’Yehuda said yes, to interrupt the megillah (Wow!) and Reb Shlomo Kluger zt”l said not to.

B'shalach – February 11, 2006
This week’s Halacha is for the birds: There are two reasons why on Shabbos Shira some have the practice to put grain (kasha) crumbs outside for the birds. 1) They too said Shira, provided music in background for Shira. 2) When some tried to undermine the authority of Moshe who said the mun would not fall on Shabbos, and when they (Dasan & Avirom) put out mun on Shabbos morning the birds ate it. In appreciation thereof we put food out for the birds. The Magen Avraham (O.C 324:7 and Mishneh Brurah 324:31) objected to the practice since it is only permitted to feed domestic animals and not those of the wild. The Aruch HaShulchan, Tzitz Eliezer, maintains the practice by claiming it is not for them as much as it is for us, and it is not being placed in front of the birds, rather they come later. To all opinions one may shake out crumbs of a tablecloth.

Yisro – February 18, 2006
Yisro is lauded by Chazal (Sanhedrin 94A) for the use of “Boruch Hashem”. Similarly, are Yaakov (Bereishis 27:21) and Yosef (Bereishis 33:3) lauded for using the name of Hashem constantly. However, the name of Hashem, and even the proper noun “G-d” is to be used in a reverent manner. Thus, when witnessing an unexpected event, “oh gosh” is much preferred to “oh G-d”. Finally, appending the proper noun “G-d” in a derisive or demeaning fashion, such as adding it to that which sounds like “bamn it”, would be a terrible, disrespectful use of the name. While we do take money into the bathroom, though it has “In G-d we trust”, it’s only partly because it would be so difficult to leave it outside, and because one doesn’t have to go to that extreme.

Mishpatim - February 25, 2006
It is forbidden to cut down a tree, especially a fruit bearing tree (Devarim 20:19-20). However, for the purpose of yishuv Eretz Yisrael it is permitted. There are 2 ways to accomplish this: 1) Gramma: Not to cut the living tree down directly, but rather by abstaining form watering it and allowing it to die by itself, one accomplishes the desired end without violating the letter of the law. 2) If time is an issue one can have the tree cut down via a non-Jew. The community of Atzmona, that was expelled from Gush Katif, is relocating from Ir Emunah to Shomriyah and wishes to build a school where there presently stands a vineyard, is making every effort to replant the vineyard.

Terumah – March 4, 2006
The Torah (Shmos 12:17) teaches “U’Shmartem es HaMatzos”- you shall observe/ guard the matzos. Rashi learns that one must ensure that the matzos are baked properly, chametz free. In addition to other poskim, one must bake the matzo l’shma- for the sake and express purpose of the mitzvah. The Biblical mitzvah is to eat matzo on the 1^st night of Pesach. Ideally, one should say in the preparation “L’shem Matzos Mitzvah”. If one said “L’shem Matzos”- it is a machlokes ! The Rosh permits it and the Or Zaruah says it is insufficient. The Chareidim Shmura Matzo Bakery says “L’shem Matzos Mitzvah” throughout the preparation process.

Tetsaveh – March 11, 2006
From the Gemara Megillah (7A) it would appear that it is preferable to send 2 different food items or 1 food and 1 beverage to fulfill the mitzvah of Mishloach Manot. The Mishneh Brurah (695:19) writes that even 2 variations of the same food (2 different kinds of meat) or 2 different beverages (2 different wines) is satisfactory. The mitzvah of Matanot L’Evyonim- giving money to the poor is not your usual mitzvah of tzedakah, as on a daily basis we are not instructed to give anyone and everyone that extends their hand for assistance. Rather, our obligation of Simchas Purim- the joy and happiness of the day, is fulfilled not only by our seudah but by sharing it with others through Mishloach Manot and gladdening the poor and needy. It is not a law of tzedakah, but a law of simcha.

Ki Sissa - March 18, 2006
In honor of the ki-yor in this week’s parsha, and the obligation of the kohanim to wash their hands prior to serving in the mikdash, we wash our hands daily upon awakening (negel vasser) to demonstrate our readiness to serve Hashem in our daily activities. This washing differs than the washing before eating bread. Upon arising in the morning, getting a haircut, after shaving, after bathing, cutting of one’s nails, visiting a cemetery or touching a dead body, one washes b’sarugin- alternating. Fill the cup with the right hand, pass to the left hand, pour on right- then pour on left, and repeat: right, left and again. In contrast, the washing of hands before eating bread is twice on right, and then twice on left (some wash 3 times on right and 3 times on left).

Vayakhel/Pekudei - March 25, 2006
The laws of Hatmanah -insulating foods, are detailed. ? One may not wrap an electric urn or hot pot of soup with a towel, or similar cover, even before Shabbos if the pot or urn will be completely covered. If part of the urn or pot will be uncovered it is permissible to place the covering, even on Shabbos, to Rav Moshe. (Rav Shlomo Zalman would require a majority be uncovered.) Similarly, one may cover food on the blech on Shabbos, provided the food will not be completely covered. � There is a major dispute as to whether a crock pot that fits into an enclosure constitutes Hatmanah. Therefore, it is most preferable to line the inside walls of the cylinder with tin foil, allowing the foil to extend over the rim. In addition, the control switch (low-med-high) should be either removed, taped or covered before Shabbos.

Vayikra – April 1, 2006
Vayikra 2:13: “On every Korban shall you offer salt.” Salt played a double role on the Jewish table. ? Gemorrah Brachos (40A) rules that after the blessing of HaMotzi where it is forbidden to talk prior to eating of the bread, it is permissible to say “bring the salt” as this could enhance the taste of the bread, hence needed for the bread and not considered a hefsek (interruption). � After the bracha, nowadays, that we have pas n’kiyah- clean tasty bread, one need not dip the bread in salt, but there should be salt on the table, to remind us that our shulchan is similar to the mizb’ach, and our eating is like the eating of a korban. The minhag of the Chassam Sofer was not to dip the challah on Friday night in salt (though there was on the table). Tell me why? Finally, the Rama (OC 475:1) rules that at the seder we do not dip the matzah in salt before fulfilling the mitzvah. Tell me why?

Tsav - April 8. 2006
Regarding T'vilas Keilim- immersing of utensils in a mikveh: All metal and glass (including Pyrex, Duralex and Corelle) utensils made or owned by a non-Jew that have direct contact with food either during preparation or meal time- are to be immersed in a mikveh with a bracha. Utensils made of bone, non-glazed earthenware, plastics (Melmac), stone, rubber or wood do not require T'vila. A can opener does not require T'vila. Utensils requiring T'vila without a bracha include: glazed china, porcelain, enamel, Corningware and metal pots coated with Teflon. The vessel to be immersed must be completely clean, free of dirt, stickers or glue. (WD-40 is effective in removing adhesive.) The water of the mikveh must touch the entire vessel, inside and out, and the entire vessel must be under the water at one time. If a utensil was used either once or many times- as soon as one learns the law or realizes that the utensil has not been immersed- it is not to be used again prior to immersion.

Chol HaMoed Pesach – April 15, 2006
Avos (3:15) cautions: “One who disgraces the festivals has no share in the world to come”; our Rabbis understand this to refer to lack of respect for Chol HaMoed. Ideally, we should not work on Chol HaMoed. However, one does not have to jeopardize their position at work by taking off on Chol HaMoed. On should dress better on Chol HaMoed than their usual weekday dress. Haircutting and washing of clothes is prohibited. Unnecessary home repairs should be avoided, as well as working in the garden. One should honor the festival by having a meat or poultry meal and wine.

Shmini – April 22, 2006
If meat was cooked in a clean dairy pot, or dairy in a clean meat pot, what is the status of the food? What about the pot? Whether the meat may be eaten depends if the pot was used for dairy (ben yomo) in the previous 24 hours. If it was not used, then the pot has no adverse effects on the meat. A pot used with hot dairy during the past 24 hours would create “basar b’chalav”- a meat and milk prohibition. A Rav should be consulted if bitul may apply. Regarding the pot: If the pot is ben yomo (used within 24 hours with hot dairy) the pot must be kashered. If it was not used in the prior 24 hours: To the Mechaber it may be used for parve, and to the Rama, common Ashkenazic practice, the pot is treated as treif until it is kashered.

Tazria / Metzora – April 29, 2006
Aside from the prohibition of speaking lashon harah there is: ? An additional biblical prohibition to believe lashon harah, if the listener will then look down upon the person about whom it was spoken. For example, if one hears that a certain individual left shul one morning before Kriyat HaTorah: If the listener can immediately be “dan l’kav zechus”- think of an appropriate reason or extenuating circumstance that explains his early departure, then he can accept the information. If not, he cannot believe or accept the information as fact. � It is prohibited to put oneself in a situation that one will certainly hear lashon harah. If one is in such a situation, and they cannot leave, they should say to themselves, “I do not want to hear this.” ? It is forbidden to speak rechilus- to relay information which may cause people to dislike one another.

Acharei Mos / Kedoshim – May 6, 2006
One who wears a garment that contains shaatnez: wool (sheep’s wool) and linen violates a biblical prohibition every moment they wear the garment. Even garments that are not made of wool or linen may still contain shaatnez as part of the shoulder padding, collar or lining. If the garment contains wool in one part and linen in another, and they don’t touch each other, the minhag is to be lenient. If linen was used to fill a pillow made of wool, or vice versa, one can be lenient. From Torah, you are not only prohibited to wear shaatnez, it is also prohibited to cover oneself with it: Belts, hats, socks and gloves that contain shaatnez may not be worn. Even the smallest amount of shaatnez is forbidden (we don’t say bitul b’rov). For example, a wool suit whose buttons are sewn with linen- it is forbidden to wear this suit until the linen thread is removed. Even if a garment says 100% wool, it may legally still contain linen threads. For example linen neckties often have a wool lining.

Emor – May 13, 2006
The Bnei Yissoschar (Iyar) explains the minhag for children to shoot arrows with arc-shaped bows on Lag B’Omer in the following way: In the lifetime of Rebbi Shimon Bar Yochai no rainbow was seen in the sky. Rashi (K’suvos 76B) writes that the rainbow is a sign of the covenant that Hashem made not to destroy mankind (Bereishis 9:15). It is thus a sign of His anger, and His controlling His wrath due to the covenant. (It is for this reason, though we recite a bracha on seeing a rainbow, we do not call others to see it.) If a tzaddik lives in that generation, he protects the populace and hence no need for the sign of the rainbow. On Lag B’Omer, the day Rebbi Shimon died, we shoot arrows shaped like rainbows to remember the great tzaddik, and appreciate the protection of tzaddikim.

Behar / Bechukosai – May 20, 2006
When one purchases a home, the Shulchan Orach (Orach Chaim 223:3) rules the bracha of Shehecheyanu or HaTov V’ HaMaytiv is to be recited. An interesting question: If the house is financed by a mortgage does one recite the blessing? Both Tsuvot Lev Chaim and Kaf HaChaim rule that since the purchase is accompanied by incurring a debt, this reduces the joy of the acquisition, and no bracha is recited. The Tzitz Eliezer (12:19) voices an opposing view: Given there are mixed emotions- happiness at acquiring the home, and distress at incurring the debt- there is a precedent in Halacha for treating and responding to each emotion separately. Case in point: Orach Chaim (223:3): Rav Yosef Karo ruled that if one’s father dies leaving the child with an inheritance, the heir recites 2 blessings- Dayan HaEmes upon their loss, and Shehecheyanu for the inheritance. While Ashkenazic practice is not to recite the Shehecheyanu in this situation, the above principle is valid. Rav Elyashiv shlita rules that in favor of reciting a blessing upon acquiring a home financed by a mortgage.

B'midbar - May 27, 2005
In some circles it is common to utilize the services of a shadchan with the understanding that if the couple marry a shadchanus fee is paid. What if a friend (non-professional shadchan) recommends someone for your child on Shabbos and the couple marry?  May the friend claim a shadchanus fee?  May the father claim, since it was told to him on Shabbos and one is not allowed to benefit from “schar Shabbos”- work performed on Shabbos, that he does not have to pay? Rav Yitzchak Zilberstein shlita rules:  The friend may collect their fee. It is comparable, explains the Gra, to one who benefits someone else though they did not ask for the benefit- the recipient has to pay. (See Bava Metzia 101A.)  Since the actualization of the recommendation (itself a mitzvah-“L’Shadeich HaBanos”) transpired during the week, it is not considered “schar Shabbos”.

Shavuous - June 3, 2006
The reason for davening early Yom Tov Mincha and Kabbalas Shabbos this first day of Shavuos, is related to the Eruv Tavshilin. There is a basic dispute if from the Torah one may cook on Yom Tov for Shabbos. It is biblically forbidden to cook on Yom Tov for Yom Chol (weekday). To the one that prohibits cooking on Yom Tov for Shabbos, the Eruv Tavshilin works partially based upon Ho-El, since guests may come on Friday afternoon, and the food may then be served to these guests, thus the cooking is being done for Friday. If one were to cook until close to candle-lighting (close to sunset) the food would not be servable prior to that time, thus undermining the legitimacy of the Eruv Tavshilin. By davening early and lighting candles early we ensure that the cooking has stopped with sufficient time to implement Ho-El.

Naso - June 10, 2006
The Torah in Parshas Naso (6:14) teaches that the nazir brings, upon the completion of his tenure, a korban chatos- sin offering. Why a sin offering following his period of sanctity? The Ramban says, because he was on a higher spiritual level, and his returning to his former life-style in itself requires atonement. The Rambam in Hilchos Da-Os (3:1) teaches that “if a man should argue: since envy, passion and pride are evil, than I shall separate myself completely from them, and hence will not eat meat, drink wines, marry, reside in a nice, comfortable house, nor wear fine clothes but only wool and sackcloth as do the heathen priests; this is an evil path and it is forbidden to walk therein, as the Torah calls a nazir who abstained only from enjoying wine a sinner. Important message: Enjoy, enjoy- but within the Halachic system.

June 17, 2006 – B’haaloscha
A woman was anxiously awaiting her get over many years. She finally received it, and immediately stood and recited the blessing of shehecheyanu with shem v’ malchus. The dayanim (rabbis) were doubtful whether to respond “Amen”, for if there is no basis for a bracha, one is not to answer such a blessing. Rav Zilberstein shlita (Yerushalayim- son-in-law of HaRav Elyashiv shlita) ruled: Shehecheyanu  is recited in regards to an object of good (worth) such as new fruit, an inheritance, or for the new holiday, but not for the removal of a tzara- negative (circumstance). Example: When one is released from prison they do not recite shehecheyanu.     While we are happy for the woman, the rabbis did well by not answering.  

June 24, 2006 – Shlach
In yesteryear (days of the Talmud) it was considered a medical necessity to bathe the baby in hot water prior to and immediately following the Bris to prevent infection. Case in point: A Shabbos Bris; at the last moment the hot water that had been prepared was accidentally spilled. Are we permitted to boil water on Shabbos to allow the Milah to occur? ? All agree that if all the water spilled, one is not permitted to boil the water on Shabbos. � If enough hot water remains to wash the baby before the bris, but not enough for after, can one the perform the bris, knowing full well they will need to boil the water after the bris? The Ramban is of the opinion that once you have enough water to perform the bris, afterward there is a situation of sakanah (danger to the baby) and a Jew may boil the water on Shabbos. The Baal HaMaor disagrees and says one cannot consciously create a situation to necessitate chillul Shabbos, even on behalf of a choleh (the baby) and the bris needs to be postponed.

July 1, 2006 – Korach
A room with an Aron Kodesh and Sefer Torah is not automatically absolved from a mezuzah as Korach argued. If the room is used exclusively for prayer it is exempt from a mezuzah. The reason being, the Torah mandates a mezuzah placed on beisecha- your home, your residence, where your mundane and everyday dwelling and activities take place. This is in contrast to a room where activities directed exclusively to Him (prayer) take place. If the synagogue is used for multi purposes, many affix a mezuzah without a blessing. A bais medrash- study hall, where, in contrast to a synagogue, one may eat therein, requires a mezuzah (without a bracha). The front and rear entrances of a synagogue which has many different rooms for both religious and secular purposes requires a mezuzah with a blessing. Interestingly, no room in the Beis HaMikdash had a mezuzah, except Shaar Nekinor and Lishkas Palhedrin, the room in which the Kohen Gadol was sequestered a week prior to Yom Kippur.

July 8, 2006 – Chukas / Balak
A Baal Koreh was asked by the gabbaim to please make a hosafa- add an additional aliyah with the clear understanding that it was to give a gentleman who usually contributed handsomely to the synagogue. The Baal Koreh forgot, and thereby caused a financial loss to the synagogue. Does the Baal Koreh owe the money to the shul? If he is paid, can the synagogue deduct it from his pay? For sure the synagogue cannot collect the money, nor deduct the money from his pay- as this is a case of gramma b’nizikin- an indirect form of damage which is patur man to man. (From our Tuesday morning class- Bava Kamma 56A) Rav Zilberstein shlita ruled that he is even patur b’denai shamayim, is not even obligated vis a vis the higher criteria of absolute justice.

July 15, 2006 – Pinchas
Our practice is that a kohain who is the chazzan does not duchan (bless the people). In Israel, where the kohanim bless the people daily, if the kohain is a mourner, what does he do? Does he lead the prayers as is customary for a mourner during the week? Or does he forgo that opportunity to bless the congregation? The Chazon Ish zt”l ruled that he should bless the congregation as that is a Biblical mitzvah, and forgo the opportunity to lead the prayers. It is interesting to note that while the Ramah brings in Orach Chaim 128:43 that some communities have the practice that a kohain does not duchan the entire time of his aveilus, Rav Shlomo of Vilna ruled that a kohain outside of Israel should duchan on Yom Tov and Rav Soloveitchik zt’l concurred. Moreover, the Gesher HaChayim brings that some kohanim duchan in Yerushalayim, even during shiva, but certainly after shiva, during the week and on Shabbos.

July 22, 2006 – Matos / Masei
Wow! I’d be honored if you brought Bamidbar (34:19-22) from Parshas Masei to your Shabbos table. The Torah lists the names of the representatives of each tribe that would participate in the formal division of the land of Israel. [Each Nasi (head of the tribe) picked 2 tickets from the drawing bowl. On one was the name of his tribe and the other its portion in the land. After he selected his tickets and they were substantiated by the Urim and Tumim he put his tickets back in the bowl, and miraculously no Nasi pulled out a different tribe’s name or territory.]  At first glance, the order of the leaders of the tribes: Yehudah, Shimon, Binyamin, Dan, Menashe, Efraim, Zvulun, Yissachor, Asher and Naftali made no sense whatsoever. Not to the generation of Moshe, who received this prior to their entry, or to us. However, Rav Yaakov Kaminetsky zt”l notes- that only later, after the land was divided- looking from trans Jordan northward, the Torah is giving the exact way the land would look, divided by tribes: Yehudah in the southeast, Shimon in the southwest. Northwest of them was Binyamin, and Dan northeast, and so forth and so on. The Torah is Divine! Even before the lottery the Torah is giving the results. As the Torah speaks of secure borders in the parsha; may we be privileged to enjoy safe borders speedily and permanently in our land.

July 29, 2006 – Devarim
When we think of Churban Bais HaMikdash we think of the cessation of korbonos- and all that the avoda entailed. The Medrash Aicha (1:25) tells the story that a neighbor of Rabban Gamliel lost her son, and her cries awakened Rabban Gamliel each night, whereupon he arose and cried for the Churban. Moreover, the Talmud at the end of Gemorrah Makkos tells of the prophecy of the Navi Zecharya (8:5) of young children playing in the streets of Yerushalayim. What do young children have to do with the Bais HaMikdash? The answer is the Bais HaMikdash was the source of true peace and tranquility, as represented by the Utopian state envisioned by Zecharya; while the Churban is attributed by the Medrash as a factor in the child’s passing in Rabban Gamliel’s neighborhood. When we pray today “sheyibaneh Bais HaMikdash” and we fast this Thursday, we are bemoaning our present war with Hizballah.

August 5, 2006 – Va’eschanan
Better Late Than Never: The mitzvah of Krias Shema can be performed only during the first 3 hours of the day, and is therefore a Mitzvas Asei She Hazman Gerama- a timebound positive commandment from which a woman is exempt. However, since the purpose of this mitzvah- Kabbalas Ol Malchus Shamayim- accepting the sovereignty of Hashem, applies to men and women equally, it can be fulfilled at any time by women as well. Therefore, if one misses the specific time for reading the Shema, while they cannot fulfill the mitzvah of reciting the Shema, they should still recite the Shema for the following 2 mitzvos: ? reading/ studying of Torah and, � the mitzvah of Kabbalas Ol Malchus Shamayim.

August 12, 2006 – Ekev
The Mishneh Brurah (185:1) cites the Sefer Hachinuch that if one is careful and deliberate in their recitation of Bircas HaMazon- Grace After Meals, they will be afforded and assured of their livelihood always. It is therefore most preferable to recite Bircas HaMazon from a bencher or siddur. Rav Schach zt’l who was often asked for a bracha, told people to bench from a siddur/ bencher, for commensurate with the thank you to Hashem for the food, is the channel of blessing from Him to us. The Mishneh Brurah is a sefer Halacha not Aggadah. Yet, he brings the Sefer Chassidim that tells of an individual who after he died appeared in a dream to one of his relatives and bemoaned the fact that daily he was judged in shamayim for his failure to be careful in his recitation of brachos. If this is true regarding brachos in general, remember: One of the only Biblical blessings we recite is Bircas HaMazon.

August 19, 2006 – Re’eh
Eichah (3:41) “Nisah l’vaveinu el kapaim” is usually translated “Let us lift our hearts with our hands (to G-d in heaven)”. However, we can also interpret the above thusly: The heart is an organ that is a “giver”- it pumps blood throughout the body. In contrast, the hand is a “taker”. Note how the fist of a new-born is clenched at birth. We therefore pray that the generous characteristic of the heart be transferred to and implemented by our hand. With this we can appreciate from this week’s parsha (15:10) “Noson titain lo”- give and give again- and “V’lo yeira l’vavecha b’sitcha lo”- your heart will not hurt- as you give charity. Be good to your heart; eat appropriately and give charity.

August 26, 2006 – Shoftim
If one mistakenly puts food in their mouth without first reciting a bracha: A) If he can spit it out without it becoming repugnant,he should do so and recite the bracha. If not, he should transfer the food to one side of the mouth and recite the bracha. B) Regarding a liquid: To the Mechaber, he should swallow, and if he has more of the beverage, he should then recite the bracha before drinking more. If he has no more, the Mechaber (R'Yosef Caro) O.C 172 states, he has forfeited the Bracha Rishona. To the Rama, he should recite the Bracha Rishona immediately after swallowing. The Mishneh Brurah states that the majority follow the Mechaber- that he has lost the Bracha Rishona, while Reb Shlomo Zalman Auerbach zt"l sides with the Rama and says that one can recite the Bracha Rishona after they have drunk.

September 2, 2006 – Ki Tetzei
Prika and Te’ena:  If one sees an animal lying under its load, unable to rise, or if the load has shifted on the animal, one is obligated to assist the owner in unloading the animal. (Parshas Mishpatim). If a load has fallen from an animal, one is obligated to reload it (Parshas Ki Teitze). The Talmud, Bava Metzia (32B) teaches that if one has the opportunity of doing either or, prika takes precedence as tzaar baalei chaim, to alleviate the suffering of the animal, takes precedence. However, if one’s friend’s animal has fallen, and one’s enemy’s load has dropped, the te’ena, lifting of one’s enemy’s load comes first, as the development of one’s character takes precedence over the pain and suffering of the animal.    Stopping to help a motorist along the highway with their disabled vehicle (keeping in mind to exercise proper safety precautions), is a modern fulfillment of the above. 

September 9, 2006 – Ki Tavo
While we do not yet have the 3^rd Beis HaMikdash to implement the mitzvos of bringing bikurim- the first fruits and the thanksgiving recitation that accompanies the bringing of bikurim, the concept of bikurim/thanksgiving is a cornerstone of our daily liturgy. The Rambam maintains there is a Biblical mitzvah to pray daily. Since from the Torah there is no set time for this mitzvah, women are obligated. Everyone agrees that the text of prayer is Rabbinic, but the question is what is sufficient to fulfill the Biblical mitzvah? While just as the Shemonah Esrei has all 3 elements; of shevach- praise, bakasha- request, and hodayah- thanksgiving, ideally one’s prayer is to contain all three. However, to the Magen Avraham, hodayah, is sufficient. Therefore, if a woman, who ideally should say Shemoneh Esrei, but if she cannot, she can satisfy her Biblical obligation of prayer with “Modeh Ani”- a statement of thanksgiving. 

September 16, 2006 – Nitzavim / Veyelech
There is much more to “Dip the apple in the honey” than a cute kids song. The “tapuach”, translated in modern Hebrew as apple, in Biblical texts, ie: Shir HaShirim, refers to a citrus fruit; it reminds us of Gan Eden. Thus, in accordance with Kaballah we are not only asking of Hashem to sweeten and temper our judgement, but we are being reminded of the awesomeness of the day of Rosh Hashanah, as not only are the living judged, but the deceased are judged as well.

 September 23, 2006 - Rosh Hashanah
Tashlich: this year recited on 2^nd day Rosh Hashanah until Hoshanah Rabbah. We recite it at a flowing body of water as ? kings were coronated at a flowing body of water to demonstrate and pray that their reign should endure, and on Rosh Hashanah we coronate Hashem, and � we recall how the Satan tried to dissuade Avraham from going to the Akeidah by placing a flowing river before him. While there is a minhag based on Kabbalah to shake out one’s pockets at the time of Tashlich, ridding oneself of negative “klippos”/characteristics that might have attached themselves to our being, there is a minhag of feeding the fish and throwing crumbs; this is to be discouraged and discontinued. The halacha permits and obligates one to feed on Shabbos an Yom Tov those animals that rely upon man for their sustenance all year long, but those that do not may not be fed on Shabbos and Yom Tov. 

September 30, 2006 -    Ha'azinu
The last Mishnah in Yoma teaches that Yom Kippur atones for sins man to Hashem, but sins man to man Yom Kippur does not atone till he appeases, asks forgiveness and restores the relationship with his fellow man. The Shulchan Aruch (OC 606) rules in accordance with this Mishnah. The Rav zt”l explained the rationale as the atonement of Yom Kippur comes as a communal one (Kaporas HaTzibur). Proof: The Sair HaMishtaleiach, the goat that was sent into the wilderness which atoned for all Israel, was a communal offering, commensurate with the degree of unity, friendship, love and concern among us. Like saying “Gut Shabbos” and Mishloach Manot, asking mechila is not only primarily to your friends but to those with whom you are not yet friendly.

October 7, 2006 - Sukkos
The sukkah must be directly under the sky: Foliage (regardless how high above the sukkah), if they provide more shade than sun to the area where the sukkah will stand, renders the sukkah invalid. The Shulchan Orech (Choshen Mishpat 155:26) rules that if a neighbor’s tree extends over your property, you may cut off the part over your property (even without the owner’s permission). Thus, you may cut the branches of your neighbor’s tree over your property, and need not listen to the neighbor’s recommendation or suggestion that you put your sukkah elsewhere. Who pays for the cutting and removing of the branches? Much to your surprise! Not the owner of the tree! The reason being that at the time of the action (planting the tree) no damage was done; it (damage) developed over time. It is then up to the person being damaged to distance themself. The planter is now damaging indirectly- gramma b’nizikin and from the letter of the law is patur- exempt from payment. (If, however, at the time of planting it was obvious that a problem would ensue, many rule that the neighbor (planter) would have to pay.)

October 14, 2006 – Shmini Atzeres
We begin the recitation of mashiv haruach u’morid hageshem with Mussaf of Shemini Atzeres. We don’t begin at Maariv, as not everyone is present and we want the community to begin at the same time. We don’t start at Shacharis as we do not begin the mashiv haruach until it is announced prior to the Shemonah Esrei, and at Shacharis we cannot make the announcement. Thus, prior to Mussaf the announcement is made and we begin the recitation. This inclusion is so important that if one forgot to include mashiv haruach – if they already began the 3^rd bracha, (Ata Kodesh) or after, they must go back to the beginning of the Shemoneh Esrei. If they remember after having completed the Shemoneh Esrei, they must repeat the Shemoneh Esrei. 

October 21, 2006 - Bereishis
There is a fascinating custom among the darshanim to connect the end of the Torah and the beginning. The Chassam Sofer zt’’l did so in the following way: The Torah ends with the words “l’einei kol Yisroel” – referring, as Rashi explains, to Moshe breaking the luchos in front of the entire nation. Why after the sin of the Golden Calf does he break the tablets? Let him give them to the tribe of Levi who did not worship the egel. The answer is, Moshe wanted the Torah for all Israel, not just one part. Similarly, the 1^st passuk of Braishis with Rashi (1:14) teaches that everything- all of creation- was created on Day 1- it was just implemented and began functioning on different days. Here too, Hashem created all together. The Torah begins and ends with the theme of unity.

 October 28, 2006 - Noah
Know why you do what you do! Does one inspect one’s fingernails before the blessing of “Borei M’orei HaAish” or afterwards? It depends what is the nature of the bracha: If it is a blessing of shevach and hodaya- praise and thanksgiving to Hashem for the use of fire, then first one has to encounter the act and then recite the bracha. Examples are thunder, lightning and “Asher Yatzar”. If, however, it is a Birkas N’henin- blessing recited prior to getting benefit as before eating and smelling, then the bracha is recited first. The Mishneh Brurah held it is the former, Rav Moshe Feinstein, zt”l felt it was the latter.

 November 4, 2006 - Lech Lechah
The bracha of Shehecheyanu is recited in conjunction with a mitzvah that one performs infrequently. Thus the Rambam rules that the bracha of Shehecheyanu is to be recited by the father of the baby following the bris. This is the prevalent Sfard custom. Ashkenazic practice is not to recite the bracha as: ? We are sensitive to tzaar d’yehuka- the pain to the baby caused by the mitzvah � Since Shehecheyanu is recited when the situation reflects individual joy (when more than one person is involved the proper bracha is Hatov V’Hamaitiv), and here both the mom and dad are involved and this bracha falls short of the mark. The practice in Israel is to recite this bracha at a bris. The Rashba explains that the joy of performing this mitzvah in Israel- as G-d promised Avraham the land in conjunction with this mitzvah- tips the scale in its favor.

November 11, 2006 - Va'yeirah
The opening phrase of Parshas Vayeira is: “Hashem appeared to him.” A pronoun (him- ailav) instead of the proper noun (Avraham) is used- why? Rashi explains the purpose of the visit “to visit the sick; R’ Chama said it was the third day since his circumcision and the Holy One came and inquired about (Avraham’s) welfare. The obvious question is of what significance is the opening phrase if it is included in R’ Chama’s teaching? The powerful answer is: Hashem appeared to “anonymous” ailav- to anyone who is sick. Then He visits and tends to Avraham, teaching us that we are to do Bikur Cholim not only because Hashem visited Avraham, but that we are to completely dismiss any evaluation of importance of person, Hashem visits all- and so should we.

November 18, 2006 - Chayei Sarah
What’s in a name? The Gemarah Brachos (7A) teaches “shma gorem”- a name often prophetically contains a cause of future occurrences. Unbeknownst to parents, Hashem plants a name in their minds that often portend of things to come. Thus the name “Rus” was explained by R’ Yochanan that she merited that King David descended from her who “reva-hu” sated Hashem with songs and praises. This past Thursday a bris was celebrated in Maon. The Ben-Mayir family who tragically lost their teenage son, Oz, in a terror attack last Erev Succos, were blessed with a boy. They named him “Hadar Oz” Hadar means beauty, and they had in mind the verse from Ashrei: “Hadar Kvod Hodecha” – the splendorous glory, They thought of the presence of Hashem which was concealed last year, has returned. Only later were they told that in Aramaic “Hadar” is to return, Hence the name the return (Hadar) of Oz.

November 25, 2006 – Toldos
The parsha of Toldos contains the source for the bracha recited on the occasion of a Bar Mitzvah. When Yaakov and Eisav reached 13 years (vayigdelu ha’naarim), understood by our Rabbis to refer to their attaining manhood, Yaakov entered the yeshiva and Eisav became a hunter. The Midrash derives from this passuk that a father must attend to his son until he turns 13. At that time, the father says: “Baruch Shepetarani m’onsho shel zeh”- Blessed is He who exempted me from the punishment of this (one). Most fascinating: The Magen Avraham understands that after Bar Mitzvah a father is no longer punished for the sins of his son. The Levush understands this to mean that after Bar Mitzvah the son is no longer punished for the sins of his father. May fathers & sons positively complement each other.

December 2, 2006 - Va'yeitzi
The Talmud Brachos (26B) teaches that Yaakov instituted Tefillas Maariv based upon the 2^nd passuk of Parshas Vayetze. There is an important law of prayer, Brachos (4B) of “smichus geulah l’ tefillah”, the immediate juxtaposition and recitation of Shemoneh Esrei after the recitation of Shema and the blessing of “Go’al Yisrael” (for the redemption from Egypt). This is so significant regarding Shacharis; that if one comes to Shacharis late, and finds the minyan about to recite Shemoneh Esrei, they do not join the congregation, they forgo tefillah b’tzibur to recite the Shema and its blessing first. Not so by Maariv; if one comes late to Maariv, they should recite the Shemoneh Esrei first and then recite the Shema and its blessing. Why? 

December 9, 2006 - Va'yishlach
The last chapter in Parshas Vayislach is most challenging. Why does the Torah devote 43 pesukim to the descendants of Esav? Of what significance is it to us? The Rambam in Moreh Nevuchim gives a brilliant answer: The same Torah commands “timche es zecher Amalek” – you shall wipe out the memory of Amalek,(Devarim 25:19). The Torah therefore, in the chapter that Amalek is born, teaches who is, and more important who is not, to teach us to spare the cousins of Amalek; who yes to destroy- and just as important, who not to destroy.

December 16, 2006 - Va'yeishev – Shabbos Chanuka – 1^st day of  Chanuka
Ideally, husband and wife light together, and the wife fulfills her obligation through his lighting. Preferably, one is not to eat dinner till after they have lit Ner Chanukah. If one will not be coming home until late in the evening, they can eat dinner at friends or relatives provided they left a “siman”- sign at home as a reminder to light. For example: Oil or candles in the menorah, or a phone message for yourself. If the husband will be coming home late: � The wife can light with a bracha in early evening and eat; he can eat in the city and have the kavanah not to be yotzei with her lighting, and thereby light with a bracha, or ? she can wait with Ner Chanukah for her husband to arrive later, and before she eats she sets a siman. 

December 23, 2006 – Miketz - Shabbos Chanuka – 8^th  day of  Chanuka
Everyone is familiar with the question of the Bais Yosef as to why Chanukah is 8 days. If there was enough oil to burn for 1 day, it should only be 7 days. I’d like to ask why Chanukah is not 9 days outside of Israel, as we add an additional day to holidays based upon s’feika d’yoma- the original doubt as to which day the festival actually falls on. The Avudraham says because Chanukah is a Rabbinic holiday, we apply the concept of safek d’rabbanan lehakel- we are lenient regarding a Rabbinic doubt. The Minchas Chinuch (Mitzvah 301) states that in yesteryear when Rosh Chodesh was determined by eye-witness account, Chanukah was indeed celebrated for 9 days. He adds that when the Beis HaMikdash will be rebuilt Chanukah will again be observed for 9 days outside of Israel. 

December 30, 2006 - Va'yigash
The Gemorah Pesachim (2B) notes the unique character of the minor fast days: On the one hand, Asarah B’Teves, the fast commemorating the siege around Jerusalem which led to the destruction of the 1^st Beis HaMikdash, begins Saturday night. Appropriately (the Mechaber) Sefardim include “Aneinu” in Maariv Saturday night. The fasting, however, does not begin until Alos HaShachar, dawn (6:09AM). It is therefore appropriate that one does not eat meat or drink wine on the night of the fast. This year, however, Rav Chaim Kanievsky shlita told me (last night) that the mitzvah of Melaveh Malka takes precedence, and one may have meat and wine for Melaveh Malka. It is from the technicalities of a fast that we can learn how important it is to wash for Melaveh Malka each Motzei Shabbat. 

January 6, 2007 Va'yechi
In Parshas Vayechi both Yaakov and Yosef make necessary arrangements to be buried in Eretz Yisroel. All agree it is a mitzvah to live in Israel. Regarding burial in Israel; for one who died outside of Israel; there are conflicting teachings among the poskim. The Rambam (Hilchos Melachim 5:11) writes “whoever resides in Israel and is buried therein, his sins will be forgiven, but entering Israel after death is not comparable to entering Israel in one’s lifetime”. Rav Henkin zt’l in his Ksavim (2:91) discouraged the practice, especially if it could be a financial hardship for the family. The Zohar, Acharei Mos (72:2) says that those who live outside of Israel, yet have their bodies brought to Israel for burial are contaminating Eretz Yisroel. All of the above: Another strong pitch for Aliyah. 

January 13, 2007 - Shemos
A most important Hashkafa lesson emerges from Gemorah Sotah (12A): Amram divorced Yocheved after the decree of Paroh that all boys be drowned in the Nile. Miriam challenged her father and among her arguments was “Paroh only made a decree regarding this world, however, your decision to abstain from having children affects not only their coming into the world, but more important their share in the next world”. There is so much we don’t understand, but Rashi in Sotah teaches that once born, independent of how long, that soul earns a share in Olam Haba. This can often make the medicine go down a little easier in many of life’s more challenging circumstances. 

January 20, 2007 - Va'eirah
The Torah prescribes that the tefillin worn on the head be “bein einecha”- between you eyes (Devarim 6:8). Yet we know the proper place is behind the hairline till the area where the head of a newborn baby pulsates. The Gemarah Menachos (37B) derives this from a “gezayrah shava”- similarity of language between the commandment to don tefillin and the prohibition to “make a bald spot between your eyes for a dead person” (Devarim 14:1). Just as between your eyes, in the context of responding to tragedy, does not literally mean between one’s eyes, but rather on the head proper that can cause a bald spot, so is the tefillin to be worn in that area. In the very location that others demonstrate futility, frustration and grief, the Jew dons tefillin to demonstrate acceptance of a Higher Will.

January 27, 2007 - Bo
Regarding the mitzvah of Kiddush Levana: ? If the moon is covered by a thin layer of cloud, ie: the moon is clearly visible behind it, one may recite the bracha. If the cloud is thick, one cannot recite the bracha. While it is most preferable that the bracha (Artscroll Siddur pg 612, 2^nd paragraph) of Kiddush Levana be recited out of doors (except for a sick individual), the rest of the tefillos could be recited indoors if it is bitter cold and one would have greater kavanah indoors. � A blind man would recite this blessing as it is a blessing of praise to Hashem for His renewal of the natural order, and he personally benefits from the illumination of the moon as it enables others to escort him at night.

February 3, 2007 - Beshalach
In honor of Tu B’Shvat: Produce grown in Eretz Yisrael must be tithed- the appropriate terumos and ma’asros taken from them, and only then may the produce, known as tevel, be eaten. The Rambam (end of Chapter 1 of Hilchos Terumos) writes that until we have a majority of the Jewish population living in Israel, this mitzvah is Rabbinic in nature. If one is sure that the produce they are buying has been tithed in Israel, the procedure need not be repeated. We are mafrish- designate terumos and ma’asros, without a bracha as there are often many Halachic sefaikos- unresolved questions related to the fruit and vegetable in question. Today we do not give terumah to the Kohain as ? they are tameh, and � there is sometimes question of their lineage. Finally, consult the Artscroll Siddur, page 226 for the appropriate declaration. The piece of produce being discarded should be wrapped in foil prior to discarding.

February 10, 2007 - Yisro
The Aseres HaDibros can be read in one of two ways: ? Taam Tachton- reading the 14 verses as separate pesukim, with commandments 6-9 as one verse, or � Taam Elyon- reading them as 10 separate commandments (though we combine commandments 1 and 2 as one long verse). The controversy is based in part on a teaching in Megillah (22A) that any verse which Moshe did not divide, we may not divide. Thus our practice to discard this teaching and read the Dibros as Dibros and not as pesukim on Shavuos and Yisro and Vaeschanan is to recreate the experience of Sinai- where they were given as Dibros.

February 17, 2007 - Mishpatim
Kiruv- reaching out and bringing fellow Jews to religious observance is a great mitzvah. These are but a few of the delicate halachic issues to be considered: Inviting someone to your Shabbos table is an excellent means of Kiruv. If the guest does not live in walking distance: ? It should be explained that according to Jewish law driving is prohibited on Shabbos. � Adequate sleeping arrangements are available, and even if they decline to sleep over at the time of the invitation, they should be reminded that they can change their mind at the last moment. Before implementing this Halacha discuss the details with your Rabbi as circumstances differ in specific cases. ? The guest should be encouraged to recite brachos, in Hebrew or in any language they understand. � The host may recite the brachos aloud and the guest responds Amen. 

February 24, 2007 - Terumah
The Ramah in Orach Chaim 98:1 writes that one should focus in the synagogue prior to davening on the greatness of Hashem and the insignificance of man. In addition, it is forbidden to kiss one’s young children in the synagogue in order to direct one’s love at that time exclusively to Hashem. Sefer Orach Ne’eman writes that this prohibition applies even at a time when prayer is not in session, and it applies to children of all ages. A parent or teacher would not necessarily be included in this prohibition to many poskim, as the motivation to kiss them is a demonstration of respect and reverence. To calm down a crying child is not included in this prohibition.

 March 3, 2007 - Tetzaveh

 

March 10, 2007 - Ki Sisa

 

March 17, 2007 - Va'yakhel / Pekudi 

 

March 24, 2007 - Va'yikrah

 

March 31, 2007 - Tzav

 

April 7, 2007 - Pesach 

 

April 14, 2007 - Shemini

  

April 21, 2007 - Tazriah / Metzorah

  

April 28, 2007 - Acharei Mos / Kedoshim

  

May 5, 2007 - Emor

  

May 12, 2007 - Behar / Bechukosai

  

May 19, 2007 - Bamidbar

  

May 26, 2007 - Nasso

  

June 2, 2007 - Beha'aloscha

  

June 9, 2007 - Shelach Lecha

 

 June 16, 2007 - Korach

  

June 23, 2007 - Chukas

 

 June 30, 2007 - Balak

 

 July 7, 2007 - Pinchas

  

July 14, 2007 - Matos / Masei

 

 July 21, 2007 - Devarim

 

 July 28, 2007 - Va'eschanan

  

August 4, 2007 - Eikev

 

 August 11, 2007 - Re'ei

 

 August 18, 2007 - Shoftim

  

August 25, 2007 - Ki Teitzei

 

 September 1, 2007 - Ki Tavo

 

 September 8, 2007 - Nitzavim / Vayelech