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Halachot Related to Coronavirus/COVID-19 Pandemic

2020-03-25T16:10:45Z

Yirmiyahu Perlow: /* Fast Days */

[[Image:3D medical animation corona virus.jpg|right|300px]]
All rabbinim agree that one should be cautious with all the health guidelines set up by the government and other local insitutions in order to stay safe and help prevent getting others sick.<ref>[https://www.torahanytime.com/#/lectures?v=104843 Rav Yitzchak Yosef], Rav Asher Weiss (Teleconference March 22 2020), [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter], [https://www.ou.org/covid19/ OU (March 20 2020)], RCBC letters. [https://www.theyeshivaworld.com/news/israel-news/1839949/showdown-despite-police-visit-to-harav-chaim-kanievsky-the-rav-says-that-yeshivas-chadarim-cannot-be-closed.html Rav Chaim Kanievsky] March 15 2020 held that the yeshivot should remain open against the government's health guidelines. It is to be seen if that policy will change.

*Endangering Oneself to Learn Torah: Ketubot 77b records and praises the practice of Reish Lakish to teach Torah to those ill with tzarat, some translate as leprosy, even though it is contagious. The gemara explained that he did so out of his love for Torah. Daf Al Hadaf cites Mishnat Pikuach Nefesh 69:7 who asks how Reish Lakish could endanger himself and rely on a miracle. He answers that the disease he was concerned with was only dangerous to health but not life threatening.</ref> Corona virus as it causes a serious health threat to some people, inhibits any social gatherings and semachot, and has severely damaged the economy and livelihood of certain people, poses a serious challenge to everyone. We all need to daven and take advantage of the circumstances in order to best serve Hashem. As a thoughtful Jew it is incumbent upon a person to take to heart some important lessons of life and restrengthen himself in his commitments. <ref>Rambam Taniyot 1:1-3, [https://www.torahanytime.com/#/lectures?a=105844 Rav Reuven Epstein] emphasizes that we need to take a lesson from corona since it overtly a hardship for Jews and humanity and a sign from Hashem. [https://www.yutorah.org/lectures/lecture.cfm/949185/rabbi-menachem-penner/shema-everything-is-from-hashem/ Rabbi Penner] discussed how we can revitalize our strength in mitzvot at this time based on better appreciating the lessons of Shema. Rav Asher Weiss (Teleconference March 22, 2020) introduced his shiur by discussing how we can strengthen our commitment to [[Ben Adam Lchavero]].</ref> Additionally, on a practical level corona has many implications for people and here is a small collection of relevant halachot.

==[[Tefillah]]==
When davening at home one should be cognizant of the following ideas:

#The best time to pray is Netz. According to many poskim this is equivalent to praying with a minyan.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz], Laws of Praying Beyachid (Adar 5780) by Rabbi Yonatan Nacson p. 1 citing Yalkut Yosef 89:1</ref>
#A person should daven in a [[makom kavuah]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] and [https://www.star-k.org/videos.php Rabbi Moshe Heinemann around minutes 5-7]</ref>
#A person should daven in front of a wall so that there's no distractions in front of him.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person can and should daven near a window that serves as a means of being inspired to look towards heaven.<ref>Shulchan Aruch 90:4 writes that there should be windows in a place where one davens. [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] suggested that the same should be done for when we daven at home to daven in a place where there is a window.</ref>
#A person can daven [[Shemona Esrei]] aloud if it helps his kavana. It also serves as a role model for children.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person shouldn't daven in a room that is usually used for frivolity.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person shouldn't daven in front of an open bathroom.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#At a time of a plague such as our times it is advisable to say [[ketoret]] which has the power to end a plague.<ref>Laws of Praying Beyachid by Rabbi Nacson p. 2, [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] citing Rabbi Akiva Eiger teshuva 71</ref>
#According to some, at this time a person should recite Avinu Malkenu in [[Shacharit]] and [[Mincha]],<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] quoting Rav Schachter</ref> while others emphasize how one must focus on Teshuvah and reciting all parts of the regular seder haTefillah first.<ref>[https://www.torahanytime.com/#/lectures?v=104864 Rav Bention Mutzafi (55:10)]</ref>
#Eating a meal before davening when the time comes to daven a certain tefillah should be avoided since generally we are lenient about this since we go to established minyanim but for when that isn't possible we should be more strict about this.<ref>Mishna Shabbat 9b, [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]. [https://www.star-k.org/videos.php Rabbi Moshe Heinemann] around minutes 5-7 says that if one sets an alarm, that should be sufficient</ref> See details here about [[Eating before Davening| eating]] and [[Other Activities before Davening| doing activities before davening]].

===Parts of Davening to Skip===

#On Friday night an individual doesn't recite [[Shabbat_Davenings#Me.27ayn_Sheva |Magen Avot]] after Shemona Esrei of Maariv.<ref>Laws of Praying Beyachid p. 10 citing Shulchan Aruch O.C. 268:8</ref>
#One doesn't recite [[Baruch Shemey]] when praying by oneself since it is part of the activity of removing the Sefer Torah.<ref>Mishna Brurah 134:13</ref>

==Minyan via Technology==

#You can't create a minyan with a video (e.g. zoom or skype) or phone call but one can join a minyan of ten men in one room with a video or phone call in order to answer [[dvarim shebekedusha]]. Even if there is a time delay between the person reciting the bracha and the one answering it that wouldn't be considered an [[Amen Yetoma]].<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)], Rabbi Nacson in Laws of Praying Beyachid p. 4 based on Yalkut Yosef 5775 ed Yamim Noraim p. 17, Yabia Omer 1:19:18, Chazon Ovadia Purim p. 56</ref>
#It isn't considered a minyan for people to join together to daven on a video conference but it is still somewhat spiritually valuable.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)]</ref>

==[[Kriyat Hatorah]]==

#A person who is at home and can't be at shul should nonetheless read the parsha between Shacharit and Mussaf as a way of remembering the concept of kriyat hatorah. He can use that reading as part of his reading of [[Shenayim Mikra Vechad Targum]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] quoting Rabbi Willig. [https://www.star-k.org/videos.php Rabbi Moshe Heinemann] around minutes 7-10 agrees that you should do so on Shabbat, but that it is not necessary on Monday and Thursday </ref>
#When the congregation misses a kriyat hatorah they can make it up by reading two parshiyot next week in Shul. However, if they miss multiple weeks there is a discussion if they should or could make up all of the parshiyot that they missed.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] based on Rama and Magen Avraham</ref>
#A person should not move a sefer torah out of a Shul for a home minyan.<ref>[https://drive.google.com/file/d/14IUOs2OOMhloqYwnbv3iKGrWS6GbYGId/view?usp=drivesdk Rabbi Yonatan Nacson in Laws of Praying Byachid (p. 10)] citing Rav Asher Weiss</ref> See [[Respecting_a_Sefer_Torah#Transporting_a_Sefer_Torah]] for more details.

==[[Hagomel]]==

#A person needs to recite [[hagomel]] in front of a [[minyan]] of ten men. Some suggest that this can be recited before ten people listening on a video or phone call and can answer amen. Even though they aren't present, the minyan in this context is purely to publicize the idea so it is permissible.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)]</ref> Others disagree and as long as the minyan isn't in the same room one can not recite hagomel.<ref>Divrei Dovid 4:3</ref>
#According to Ashkenazim, if a person is ill with a sickness to the point that he is a choleh sheyesh bo sakana, a concern of mortal danger, he should recite Hagomel, but if he less sick than that there is no need to recite Hagomel.<ref>Rama 219:8, [http://nleresources.com/2020/03/rav-asher-weiss-coronavirus-in-halacha/#.XnoNOIjYrIU Rav Asher Weiss (March 15 2015, min 11)]</ref>

==[[Chametz]]==

#If a person doesn't usually [[sell chametz]] and is afraid that if he doesn't sell chametz one year he isn't going to have food afterwards he can sell his chametz. He wouldn't require a hatarat nedarim.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (min 20)], [https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 9-11)]</ref>
#A person can sell his chametz on the phone and if possible a kinyan can be made virtually in order to appoint the rabbi to sell the chametz. The kinyan would take place as follows: the rabbi would ask if there's someone standing next to the one who wants to appoint the rabbi and if there is then that person can give a pen or a utensil to the one who wants to appoint the rabbi as his shaliach. This is considered a valid kinyan between the person standing there and the one who wants to appoint the rabbi on behalf of the rabbi to be appointed. If that isn't feasible it isn't necessary. Nonetheless, one could stipulate in the document that this appointment of the rabbi is done with the full knowledge of its legal ramifications and it is accepted completely.<ref>Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2), Nefesh Harav p. 179, [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (min 1-5)] explained that the minhag is to make a kinyan to appoint a someone to sell something for you. This is classically done with a handing of a handkerchief from the rabbi to the one selling chametz. However, when they call on the phone that isn't possible. The Steipler held in such a case it isn't necessary to be careful about that minhag and simply have the person orally declare that he appoints the rabbi. However, Rav Soloveitchik felt that we should try to fulfill the minhag in any event. How can it be fulfilled? One can have someone standing in the room next to the person on the phone give something to the person on the phone on behalf of the rabbi. That is an effective halachic kinyan on behalf of the rabbi (see Kiddushin 7a). </ref>
#If you have raw chicken or raw meat you don't have to worry that it is chametz even if it was processed in a place where there was chametz. You can simply wash it off to solve any question.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 11-15)]</ref>

==Machine Matza==

#It is permitted under extenuating circumstances to use [[machine matza]] for the mitzvah of eating matzah on the seder night.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]. This is acceptable for Sephardim as well even with a bracha as described by Rav Ovadia Yosef in Yachava Daat 1:14 and Chazon Ovadia (Pesach Hilchot Leil Haseder 5763 Edition p. 76)</ref>
#Some say that there's no concern to have the hand baked matzot this year.<ref>Rav Asher Weiss (Teleconference March 22 2020, min 19) said that there's no concern to use the hand-baked matzot since they were baked earlier in the year. His personal minhag is to have only hand baked matzot. In terms of using machine matzah he felt that it is only a chumra not to use them even for the mitzvah of motzei matzah and one could use them if there's no other option.</ref>

==Tanit Bechorot==

#A person should try to finish a short masecheta to make his own siyum but if he can't he can rely on a siyum over the phone.<ref>Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2). [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]. [https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 1-4)] explained that Rav Schachter and Rav Shlomo Zalman Auerbach hold that it is enough to listen and join with the siyum over the phone or video call. However, other poskim don't like this leniency. Rav Asher Weiss (Teleconference March 22 2020, min 7) agreed that one can be yotzei with a siyum over the phone or video for the tanit bechorot. </ref>

==Using Zoom for the Seder==

#Although a minority of rabbis allow using Zoom for this emergency situation in a very extenuating circumstance where an elderly single person is alone for the seder away from family because of the quarantines to use technology to leave a video conference going for Yom Tov to join with a family seder,<ref>[http://www.israelnationalnews.com/News/News.aspx/277764 Rabbi Eliyahu Abergel and other rabbis]</ref> most rabbis consider this to be a breach of halacha.<ref>Rav Asher Weiss (Teleconference March 22 2020 11am, min 39)</ref>

==Mikveh==

#Each community rabbi needs to decide these sort of questions however in theory it is possible for the Mikva to remain open and allow women who aren't having symptoms or aren't quarantined to go to Mikva. They should be extra careful about hygiene and prepare completely at home, go to the Mikva where there is no contact with anyone besides a brief contact with the water which has chemicals for cleanliness. Then upon returning home there are poskim who allow the woman to take a shower when she gets home to clean herself off.<ref>[https://www.torahanytime.com/#/lectures?v=105574 Rabbi Shay Tahan]</ref>
#The RCBC also stated that Mikva's are remaining open for the time.<ref>[https://www.theyeshivaworld.com/news/featured/1839350/no-shul-yeshivas-shabbos-guests-levayos-shiva-vaad-harabanim-of-bergen-county-releases-letter.html RCBC letter on yeshivaworld.com]</ref>
#The men's mikveh's should be closed at this time. Even if a person is careful to go to mikveh each day he can fulfill this custom by taking a 5 minute shower.<ref>Rav Asher Weiss (Teleconference March 22 2020, min 12)</ref> See [[Preparations_for_Davening#Going_to_Mikveh]] for details.

==Tevilat Kelim==

#Each community should decide whether or not close the kli mikveh out of a safety concern. You can do the [[tevilat kelim]] in the ocean. Alternatively, one can use tevilat kelim in the mikvah while wearing gloves, then throw out the gloves, wash off the kelim with soap and water. As a last resort one can avoid tevilat kelim by giving the pots to a non-Jew and borrowing them back. One can rely on this until the virus passes.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 5-9)]</ref>
#Another option is for a person to declare the pots that need tevilat kelim to be ownerless (hefker) in front of 3 Jews. One has to have full intent that the pots are ownerless and if someone took them one would have no claim upon them. If these Jews can't be there in person it is sufficient if they are present through social media technology but they should be people who live in the neighborhood. They should then leave the pots outside their house for a few minutes so that if someone wanted to take them they could. <ref>Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 1)</ref>

==Bar Mitzvah's==

#[https://www.torahanytime.com/#/lectures?v=105558 A message for Bar Mitzvah Boys in the Lockdown by Rabbi Pesach Krohn]
#A bar mitzvah boy who missed the opportunity to read his parsha in shul when he became bar mitzvah'ed when it is next possible to go to shul he can add his parsha as a hosafa and read it then. Additionally, the haftorah can follow that hosafa.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards end)]</ref>

==Weddings==

#A rabbi should not officiate at a wedding that isn't abiding by the CDC guidelines of health because he is furthering unsafe practices.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]</ref>

==[[Fast Days]]==
Rabbis are calling for a half day fast on Wednesday March 25 2020, Erev [[Rosh Chodesh]] Nissan.<ref>https://www.theyeshivaworld.com/news/israel-news/1841977/hagaon-harav-chaim-kanievsky-calls-to-fast-for-half-a-day-on-erev-rosh-chodesh.html</ref>

#If the rabbis declare a half fast day until [[Chatzot]] according to Ashkenazim an individual can recite [[Anenu]] in Mincha Shemona Esrei<ref>Rama 562:1 writes that Ashkenazim hold that even for an incomplete fast one can recite anenu. Mishna Brurhah 562:48 references this Rama in discussing a fast that was accepted to fast until chatzot. The M.B 562:7 cites a debate as to whether one should omit the words צום תעניתנו while reciting עננו in such a scenario as many poskim argue that a half fast is not considered a fast and therefore one would not want to risk speak falsely, particularly when he is speaking to Hashem.</ref> assuming he is still fasting when he prays Mincha.<ref>M.B 562:6</ref> According to Sephardim one can only recite anenu if one fasts the entire day.<ref>Shulchan Aruch 562:10-11 holds that a incomplete fast is not considered a fast with respect to saying anenu. Therefore if one only fasts until chatzot one should not recite anenu.</ref>
#A person should accept the fast from the day before, as is traditionally done at mincha time. If one didn't do so, according to Sephardim one shouldn't recite anenu, but according to Ashkenazim one can recite anenu.<ref>Shulchan Aruch and Rama 562:5</ref>

==Shalom Bayit==

#It is critical to be mindful of other people when everyone is under stress and no one is completely comfortable. [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Dr. Pelcovitz] discusses the implications quarantine can have Shalom Bayit.
#It is forbidden for a couple to have [[tashmish]] at a night of famine<ref>Gemara Tanit 11a, Shulchan Aruch O.C. 240:12</ref> since everyone is in distress it is incumbent on everyone to take upon himself an aspect of distress.<ref>Mishna Brurah 574:9</ref> The same is true for any time of societal distresses.<ref>Rama 240:12 based on Yerushalmi Tanit. Olot Tamid 240:6 (cited by Kaf Hachaim 240:85) understands the Rama to apply to any type of tragedy that we would declare a fast over.</ref> Others disagree.<ref>Shaarei Knesset Hagedola (Hagahot Tur 240:5) writes that tashmish is only forbidden during a famine, plague of the crops, locusts and the like which cause a famine but not for other tragedies or troubles. Kaf Hachaim 240:85 rules like the Shaarei Knesset Hagedola either because that is the explanation of the Yerushalmi or we don't follow the Yerushalmi.</ref>
#It is permitted to have tashmish on mikvah night.<ref>Shulchan Aruch O.C. 574:11 writes that it is permitted for a couple to have tashish on mikva night. Mishna Brurah 574:11 cites the Magen Avraham who argues with Shulchan Aruch but then he cites the Bigdei Yesha and Nahar Shalom who are lenient and there's what to rely on to follow Shulchan Aruch. Mishna Brurah concludes that certainly one can be lenient at a time when it isn't a famine and it is just another time of distress in the world.</ref>
#It is permitted to have tashmish for a couple who didn't yet fulfill [[pru urevu]].<ref>Shulchan Aruch O.C. 240:12, 574:4, Mishna Brurah 240:47</ref> Once his wife is pregnant this leniency doesn't apply.<ref>Mishna Brurah 574:12</ref>
#If he has a strong yetzer hara and there is a concern of [[hashchatat zera]] it is permitted.<ref>Mishna Brurah 240:46</ref>
#There is what to rely upon to have tashmish at a time of war and there is no midat chasidut to be strict, especially for young couples even for someone who fulfilled pru urevu.<ref>Tzitz Eliezer 13:21</ref>
#During the time then the plague of corona virus is rampant in the world there is a lot to rely upon to have tashmish. Someone who wants to be strict can do so.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949166/rabbi-ally-ehrman/is-tashmish-hamitta-permitted-during-the-coronavirus-pandemic-/ Rabbi Ehrman on yutorah]. Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 15) was lenient he said that the situation presently isn't one that rises to the level where we need to declare a fast. Also, since domestic violence recently has been on the rise because of the quarantines one shouldn't be strict in this area. </ref>

==Laid off Workers Because of Corona==

#If there's a employee that is unable to work because of a societal or national crisis the employees should continue to be paid by the employers according to many opinions or at least they should make a compromise.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949287/rabbi-michoel-zylberman/coronavirus-and-laid-off-employees/ Rabbi Zylberman on yutorah]. Mordechai b"m 343 writes that if there's a decree in the town that the teachers can't teach the teachers should still be paid. Rama C.M. 321:1 cites this Mordechai and applies it to any worker in 334:1. The Sama 334:2 argues with the Mordechai and holds that since the employee can't work and both aren't at fault and both couldn't foresee this the employer is exempt. Netivot 334:1 limits the idea of the Mordechai to a teacher and not other employers since a teacher is paid for sachar betela (see [[Laws_of_Learning_Torah#Taking_Money_for_Learning_and_Teaching_Torah]]). Shach 334 holds that this opinion of the Mordechai only applies if majority of the town ran away because of a crisis but if only a minority runs away then the employee isn't entitled to payment. Aruch Hashulchan 334:10 has another approach. If the situation prevents the worker from working then he is entitled to pay but if he runs away then he isn't. Rabbi Zylberman explained from Mishpat Poalim we think that this is a case of Hamotzei Mchavero Alav Harayah, whoever is holding onto the money can claim that he is exempt from paying or returning the money. Rav Asher Weiss in Minchat Asher 2:106 says that they should make a compromise, and Rav Bleich ([https://www.sefaria.org/Contemporary_Halakhic_Problems%2C_Vol_IV%2C_Chapter_XIV_The_Intifada_and_the_Gulf_War.35?lang=bi&with=all&lang2=en Contemporary Halachic Problems v. 4]) thinks that we follow the Rama. Once the Chatom Sofer had a case in his town and he felt that they should pay but he couldn't force everyone to pay it so he told them to pay half. Rav Yona Reiss had a case where they made a compromise.

*Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 21-25) thought that one should compromise and give the workers who aren't working 30% of their pay. This applies Jewish and non-Jewish workers. This is based on the Rama and Sama CM 221. As for the day schools and daycares that are closed and not providing services one theoretically should be exempt. Since it might be devastating to the schools one needs to wait until the government makes a decision. Either way, we should wait until there is a major decision from the government or authorities and follow that. Until then for the schools we should pay so that the teachers can have a salary for their [[parnasa]].</ref>
#This applies to contractors for cancelled events as well.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949287/rabbi-michoel-zylberman/coronavirus-and-laid-off-employees/ Rabbi Zylberman on yutorah]</ref>
#If someone rented out an apartment to someone and then he wants to retract because of a concern that the potential tenants have the virus, some say that it is forbidden to back out of the contract.<ref>[http://kol-barama.co.il/item/%D7%A4%D7%99%D7%A7%D7%95%D7%97-%D7%A0%D7%A4%D7%A9-%D7%A7%D7%95%D7%A8%D7%95%D7%A0%D7%94-%D7%A2%D7%A4%D7%99-%D7%94%D7%94%D7%9C%D7%9B%D7%94/ Rav Yakov Sinai] based on Rama in teshuva, Shach CM 312 and other sources</ref>

==[[Bikur Cholim]]==

#A person doesn't have to and shouldn't visit someone who has a virus that contagious such as corona.<ref>[http://kol-barama.co.il/item/%D7%A4%D7%99%D7%A7%D7%95%D7%97-%D7%A0%D7%A4%D7%A9-%D7%A7%D7%95%D7%A8%D7%95%D7%A0%D7%94-%D7%A2%D7%A4%D7%99-%D7%94%D7%94%D7%9C%D7%9B%D7%94/ Rav Yakov Sinai (min 3)] explains that although the Rama in a teshuva and Knesset Hagedola hold that one should visit the sick even if they have a contagious disease, the Shulchan Gavoha and others disagree and that is the halacha.</ref>

==Violating Shabbat for [[Pikuach Nefesh]]==

#It is a well established halacha that it is not only permitted but even a mitzvah to violate [[Shabbat]] in order to safe a life or to remove a situation that presents even a slight chance of danger.<ref>Shulchan Aruch O.C. 328:13</ref> The question is how to define the threshold of danger.<ref>[http://nleresources.com/2020/03/rav-asher-weiss-coronavirus-in-halacha/#.XnoNOIjYrIU Rav Asher Weiss (March 15 2020, min 18-22) to Beit Midrash Gavoha] explained that the definition of danger in order to violate Shabbat isn't defined by statistics. For vaccinations we assume that it is a sakana not to vaccinate even though the odds of dying because of the measles is low. Since it is preventable it is incumbent upon us to vaccinate. He concludes that as long as it is a natural phenomenon and there is an action that we can do to prevent deaths we must do so.</ref>
#In certain cases of emergency regarding corona virus it would be allowed to violate Shabbat.<ref>[https://www.theyeshivaworld.com/news/headlines-breaking-stories/1841156/harav-zilberstein-answer-telephone-on-shabbos-if-awaiting-results-of-coronavirus-test.html Rav Zilberstein] allowed a patient to answer the phone on Shabbat with a [[shinuy]] only to hear the results of a test and answer questions for epidemiological investigation. If the test results that show that a patient has the virus are produced on Shabbat it is incumbent for the health department to deal with the quarantine then and it is permitted to answer the phone for that.</ref> Obviously every single case is different and one should learn the laws of Pikuach Nefesh from a rabbi in advance.

==Links==

*[https://rabbidunner.com/coronavirus-qa-with-rav-hershel-schachter/ Transcription of Q&A with Rav Schachter by Rabbi Dunner]
*[https://www.theyeshivaworld.com/news/featured/1839350/no-shul-yeshivas-shabbos-guests-levayos-shiva-vaad-harabanim-of-bergen-county-releases-letter.html RCBC letter calling for the closing of Shuls and Schools]

==Sources==
<references />
[[Category:Orach Chaim]]

Halachot Related to Coronavirus/COVID-19 Pandemic

2020-03-25T16:06:22Z

Yirmiyahu Perlow: /* Fast Days */

[[Image:3D medical animation corona virus.jpg|right|300px]]
All rabbinim agree that one should be cautious with all the health guidelines set up by the government and other local insitutions in order to stay safe and help prevent getting others sick.<ref>[https://www.torahanytime.com/#/lectures?v=104843 Rav Yitzchak Yosef], Rav Asher Weiss (Teleconference March 22 2020), [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter], [https://www.ou.org/covid19/ OU (March 20 2020)], RCBC letters. [https://www.theyeshivaworld.com/news/israel-news/1839949/showdown-despite-police-visit-to-harav-chaim-kanievsky-the-rav-says-that-yeshivas-chadarim-cannot-be-closed.html Rav Chaim Kanievsky] March 15 2020 held that the yeshivot should remain open against the government's health guidelines. It is to be seen if that policy will change.

*Endangering Oneself to Learn Torah: Ketubot 77b records and praises the practice of Reish Lakish to teach Torah to those ill with tzarat, some translate as leprosy, even though it is contagious. The gemara explained that he did so out of his love for Torah. Daf Al Hadaf cites Mishnat Pikuach Nefesh 69:7 who asks how Reish Lakish could endanger himself and rely on a miracle. He answers that the disease he was concerned with was only dangerous to health but not life threatening.</ref> Corona virus as it causes a serious health threat to some people, inhibits any social gatherings and semachot, and has severely damaged the economy and livelihood of certain people, poses a serious challenge to everyone. We all need to daven and take advantage of the circumstances in order to best serve Hashem. As a thoughtful Jew it is incumbent upon a person to take to heart some important lessons of life and restrengthen himself in his commitments. <ref>Rambam Taniyot 1:1-3, [https://www.torahanytime.com/#/lectures?a=105844 Rav Reuven Epstein] emphasizes that we need to take a lesson from corona since it overtly a hardship for Jews and humanity and a sign from Hashem. [https://www.yutorah.org/lectures/lecture.cfm/949185/rabbi-menachem-penner/shema-everything-is-from-hashem/ Rabbi Penner] discussed how we can revitalize our strength in mitzvot at this time based on better appreciating the lessons of Shema. Rav Asher Weiss (Teleconference March 22, 2020) introduced his shiur by discussing how we can strengthen our commitment to [[Ben Adam Lchavero]].</ref> Additionally, on a practical level corona has many implications for people and here is a small collection of relevant halachot.

==[[Tefillah]]==
When davening at home one should be cognizant of the following ideas:

#The best time to pray is Netz. According to many poskim this is equivalent to praying with a minyan.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz], Laws of Praying Beyachid (Adar 5780) by Rabbi Yonatan Nacson p. 1 citing Yalkut Yosef 89:1</ref>
#A person should daven in a [[makom kavuah]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] and [https://www.star-k.org/videos.php Rabbi Moshe Heinemann around minutes 5-7]</ref>
#A person should daven in front of a wall so that there's no distractions in front of him.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person can and should daven near a window that serves as a means of being inspired to look towards heaven.<ref>Shulchan Aruch 90:4 writes that there should be windows in a place where one davens. [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] suggested that the same should be done for when we daven at home to daven in a place where there is a window.</ref>
#A person can daven [[Shemona Esrei]] aloud if it helps his kavana. It also serves as a role model for children.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person shouldn't daven in a room that is usually used for frivolity.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person shouldn't daven in front of an open bathroom.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#At a time of a plague such as our times it is advisable to say [[ketoret]] which has the power to end a plague.<ref>Laws of Praying Beyachid by Rabbi Nacson p. 2, [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] citing Rabbi Akiva Eiger teshuva 71</ref>
#According to some, at this time a person should recite Avinu Malkenu in [[Shacharit]] and [[Mincha]],<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] quoting Rav Schachter</ref> while others emphasize how one must focus on Teshuvah and reciting all parts of the regular seder haTefillah first.<ref>[https://www.torahanytime.com/#/lectures?v=104864 Rav Bention Mutzafi (55:10)]</ref>
#Eating a meal before davening when the time comes to daven a certain tefillah should be avoided since generally we are lenient about this since we go to established minyanim but for when that isn't possible we should be more strict about this.<ref>Mishna Shabbat 9b, [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]. [https://www.star-k.org/videos.php Rabbi Moshe Heinemann] around minutes 5-7 says that if one sets an alarm, that should be sufficient</ref> See details here about [[Eating before Davening| eating]] and [[Other Activities before Davening| doing activities before davening]].

===Parts of Davening to Skip===

#On Friday night an individual doesn't recite [[Shabbat_Davenings#Me.27ayn_Sheva |Magen Avot]] after Shemona Esrei of Maariv.<ref>Laws of Praying Beyachid p. 10 citing Shulchan Aruch O.C. 268:8</ref>
#One doesn't recite [[Baruch Shemey]] when praying by oneself since it is part of the activity of removing the Sefer Torah.<ref>Mishna Brurah 134:13</ref>

==Minyan via Technology==

#You can't create a minyan with a video (e.g. zoom or skype) or phone call but one can join a minyan of ten men in one room with a video or phone call in order to answer [[dvarim shebekedusha]]. Even if there is a time delay between the person reciting the bracha and the one answering it that wouldn't be considered an [[Amen Yetoma]].<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)], Rabbi Nacson in Laws of Praying Beyachid p. 4 based on Yalkut Yosef 5775 ed Yamim Noraim p. 17, Yabia Omer 1:19:18, Chazon Ovadia Purim p. 56</ref>
#It isn't considered a minyan for people to join together to daven on a video conference but it is still somewhat spiritually valuable.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)]</ref>

==[[Kriyat Hatorah]]==

#A person who is at home and can't be at shul should nonetheless read the parsha between Shacharit and Mussaf as a way of remembering the concept of kriyat hatorah. He can use that reading as part of his reading of [[Shenayim Mikra Vechad Targum]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] quoting Rabbi Willig. [https://www.star-k.org/videos.php Rabbi Moshe Heinemann] around minutes 7-10 agrees that you should do so on Shabbat, but that it is not necessary on Monday and Thursday </ref>
#When the congregation misses a kriyat hatorah they can make it up by reading two parshiyot next week in Shul. However, if they miss multiple weeks there is a discussion if they should or could make up all of the parshiyot that they missed.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] based on Rama and Magen Avraham</ref>
#A person should not move a sefer torah out of a Shul for a home minyan.<ref>[https://drive.google.com/file/d/14IUOs2OOMhloqYwnbv3iKGrWS6GbYGId/view?usp=drivesdk Rabbi Yonatan Nacson in Laws of Praying Byachid (p. 10)] citing Rav Asher Weiss</ref> See [[Respecting_a_Sefer_Torah#Transporting_a_Sefer_Torah]] for more details.

==[[Hagomel]]==

#A person needs to recite [[hagomel]] in front of a [[minyan]] of ten men. Some suggest that this can be recited before ten people listening on a video or phone call and can answer amen. Even though they aren't present, the minyan in this context is purely to publicize the idea so it is permissible.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)]</ref> Others disagree and as long as the minyan isn't in the same room one can not recite hagomel.<ref>Divrei Dovid 4:3</ref>
#According to Ashkenazim, if a person is ill with a sickness to the point that he is a choleh sheyesh bo sakana, a concern of mortal danger, he should recite Hagomel, but if he less sick than that there is no need to recite Hagomel.<ref>Rama 219:8, [http://nleresources.com/2020/03/rav-asher-weiss-coronavirus-in-halacha/#.XnoNOIjYrIU Rav Asher Weiss (March 15 2015, min 11)]</ref>

==[[Chametz]]==

#If a person doesn't usually [[sell chametz]] and is afraid that if he doesn't sell chametz one year he isn't going to have food afterwards he can sell his chametz. He wouldn't require a hatarat nedarim.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (min 20)], [https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 9-11)]</ref>
#A person can sell his chametz on the phone and if possible a kinyan can be made virtually in order to appoint the rabbi to sell the chametz. The kinyan would take place as follows: the rabbi would ask if there's someone standing next to the one who wants to appoint the rabbi and if there is then that person can give a pen or a utensil to the one who wants to appoint the rabbi as his shaliach. This is considered a valid kinyan between the person standing there and the one who wants to appoint the rabbi on behalf of the rabbi to be appointed. If that isn't feasible it isn't necessary. Nonetheless, one could stipulate in the document that this appointment of the rabbi is done with the full knowledge of its legal ramifications and it is accepted completely.<ref>Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2), Nefesh Harav p. 179, [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (min 1-5)] explained that the minhag is to make a kinyan to appoint a someone to sell something for you. This is classically done with a handing of a handkerchief from the rabbi to the one selling chametz. However, when they call on the phone that isn't possible. The Steipler held in such a case it isn't necessary to be careful about that minhag and simply have the person orally declare that he appoints the rabbi. However, Rav Soloveitchik felt that we should try to fulfill the minhag in any event. How can it be fulfilled? One can have someone standing in the room next to the person on the phone give something to the person on the phone on behalf of the rabbi. That is an effective halachic kinyan on behalf of the rabbi (see Kiddushin 7a). </ref>
#If you have raw chicken or raw meat you don't have to worry that it is chametz even if it was processed in a place where there was chametz. You can simply wash it off to solve any question.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 11-15)]</ref>

==Machine Matza==

#It is permitted under extenuating circumstances to use [[machine matza]] for the mitzvah of eating matzah on the seder night.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]. This is acceptable for Sephardim as well even with a bracha as described by Rav Ovadia Yosef in Yachava Daat 1:14 and Chazon Ovadia (Pesach Hilchot Leil Haseder 5763 Edition p. 76)</ref>
#Some say that there's no concern to have the hand baked matzot this year.<ref>Rav Asher Weiss (Teleconference March 22 2020, min 19) said that there's no concern to use the hand-baked matzot since they were baked earlier in the year. His personal minhag is to have only hand baked matzot. In terms of using machine matzah he felt that it is only a chumra not to use them even for the mitzvah of motzei matzah and one could use them if there's no other option.</ref>

==Tanit Bechorot==

#A person should try to finish a short masecheta to make his own siyum but if he can't he can rely on a siyum over the phone.<ref>Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2). [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]. [https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 1-4)] explained that Rav Schachter and Rav Shlomo Zalman Auerbach hold that it is enough to listen and join with the siyum over the phone or video call. However, other poskim don't like this leniency. Rav Asher Weiss (Teleconference March 22 2020, min 7) agreed that one can be yotzei with a siyum over the phone or video for the tanit bechorot. </ref>

==Using Zoom for the Seder==

#Although a minority of rabbis allow using Zoom for this emergency situation in a very extenuating circumstance where an elderly single person is alone for the seder away from family because of the quarantines to use technology to leave a video conference going for Yom Tov to join with a family seder,<ref>[http://www.israelnationalnews.com/News/News.aspx/277764 Rabbi Eliyahu Abergel and other rabbis]</ref> most rabbis consider this to be a breach of halacha.<ref>Rav Asher Weiss (Teleconference March 22 2020 11am, min 39)</ref>

==Mikveh==

#Each community rabbi needs to decide these sort of questions however in theory it is possible for the Mikva to remain open and allow women who aren't having symptoms or aren't quarantined to go to Mikva. They should be extra careful about hygiene and prepare completely at home, go to the Mikva where there is no contact with anyone besides a brief contact with the water which has chemicals for cleanliness. Then upon returning home there are poskim who allow the woman to take a shower when she gets home to clean herself off.<ref>[https://www.torahanytime.com/#/lectures?v=105574 Rabbi Shay Tahan]</ref>
#The RCBC also stated that Mikva's are remaining open for the time.<ref>[https://www.theyeshivaworld.com/news/featured/1839350/no-shul-yeshivas-shabbos-guests-levayos-shiva-vaad-harabanim-of-bergen-county-releases-letter.html RCBC letter on yeshivaworld.com]</ref>
#The men's mikveh's should be closed at this time. Even if a person is careful to go to mikveh each day he can fulfill this custom by taking a 5 minute shower.<ref>Rav Asher Weiss (Teleconference March 22 2020, min 12)</ref> See [[Preparations_for_Davening#Going_to_Mikveh]] for details.

==Tevilat Kelim==

#Each community should decide whether or not close the kli mikveh out of a safety concern. You can do the [[tevilat kelim]] in the ocean. Alternatively, one can use tevilat kelim in the mikvah while wearing gloves, then throw out the gloves, wash off the kelim with soap and water. As a last resort one can avoid tevilat kelim by giving the pots to a non-Jew and borrowing them back. One can rely on this until the virus passes.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 5-9)]</ref>
#Another option is for a person to declare the pots that need tevilat kelim to be ownerless (hefker) in front of 3 Jews. One has to have full intent that the pots are ownerless and if someone took them one would have no claim upon them. If these Jews can't be there in person it is sufficient if they are present through social media technology but they should be people who live in the neighborhood. They should then leave the pots outside their house for a few minutes so that if someone wanted to take them they could. <ref>Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 1)</ref>

==Bar Mitzvah's==

#[https://www.torahanytime.com/#/lectures?v=105558 A message for Bar Mitzvah Boys in the Lockdown by Rabbi Pesach Krohn]
#A bar mitzvah boy who missed the opportunity to read his parsha in shul when he became bar mitzvah'ed when it is next possible to go to shul he can add his parsha as a hosafa and read it then. Additionally, the haftorah can follow that hosafa.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards end)]</ref>

==Weddings==

#A rabbi should not officiate at a wedding that isn't abiding by the CDC guidelines of health because he is furthering unsafe practices.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]</ref>

==[[Fast Days]]==
Rabbis are calling for a half day fast on Wednesday March 25 2020, Erev [[Rosh Chodesh]] Nissan.<ref>https://www.theyeshivaworld.com/news/israel-news/1841977/hagaon-harav-chaim-kanievsky-calls-to-fast-for-half-a-day-on-erev-rosh-chodesh.html</ref>

#If the rabbis declare a half fast day until [[Chatzot]] according to Ashkenazim an individual can recite [[Anenu]] in Mincha Shemona Esrei<ref>Rama 562:1 writes that Ashkenazim hold that even for an incomplete fast one can recite anenu. Mishna Brurhah 562:48 references this Rama in discussing a fast that was accepted to fast until chatzot.</ref> assuming he is still fasting when he prays Mincha.<ref>M.B 562:6</ref> According to Sephardim one can only recite anenu if one fasts the entire day.<ref>Shulchan Aruch 562:10-11 holds that a incomplete fast is not considered a fast with respect to saying anenu. Therefore if one only fasts until chatzot one should not recite anenu.</ref>
#A person should accept the fast from the day before, as is traditionally done at mincha time. If one didn't do so, according to Sephardim one shouldn't recite anenu, but according to Ashkenazim one can recite anenu.<ref>Shulchan Aruch and Rama 562:5</ref>

==Shalom Bayit==

#It is critical to be mindful of other people when everyone is under stress and no one is completely comfortable. [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Dr. Pelcovitz] discusses the implications quarantine can have Shalom Bayit.
#It is forbidden for a couple to have [[tashmish]] at a night of famine<ref>Gemara Tanit 11a, Shulchan Aruch O.C. 240:12</ref> since everyone is in distress it is incumbent on everyone to take upon himself an aspect of distress.<ref>Mishna Brurah 574:9</ref> The same is true for any time of societal distresses.<ref>Rama 240:12 based on Yerushalmi Tanit. Olot Tamid 240:6 (cited by Kaf Hachaim 240:85) understands the Rama to apply to any type of tragedy that we would declare a fast over.</ref> Others disagree.<ref>Shaarei Knesset Hagedola (Hagahot Tur 240:5) writes that tashmish is only forbidden during a famine, plague of the crops, locusts and the like which cause a famine but not for other tragedies or troubles. Kaf Hachaim 240:85 rules like the Shaarei Knesset Hagedola either because that is the explanation of the Yerushalmi or we don't follow the Yerushalmi.</ref>
#It is permitted to have tashmish on mikvah night.<ref>Shulchan Aruch O.C. 574:11 writes that it is permitted for a couple to have tashish on mikva night. Mishna Brurah 574:11 cites the Magen Avraham who argues with Shulchan Aruch but then he cites the Bigdei Yesha and Nahar Shalom who are lenient and there's what to rely on to follow Shulchan Aruch. Mishna Brurah concludes that certainly one can be lenient at a time when it isn't a famine and it is just another time of distress in the world.</ref>
#It is permitted to have tashmish for a couple who didn't yet fulfill [[pru urevu]].<ref>Shulchan Aruch O.C. 240:12, 574:4, Mishna Brurah 240:47</ref> Once his wife is pregnant this leniency doesn't apply.<ref>Mishna Brurah 574:12</ref>
#If he has a strong yetzer hara and there is a concern of [[hashchatat zera]] it is permitted.<ref>Mishna Brurah 240:46</ref>
#There is what to rely upon to have tashmish at a time of war and there is no midat chasidut to be strict, especially for young couples even for someone who fulfilled pru urevu.<ref>Tzitz Eliezer 13:21</ref>
#During the time then the plague of corona virus is rampant in the world there is a lot to rely upon to have tashmish. Someone who wants to be strict can do so.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949166/rabbi-ally-ehrman/is-tashmish-hamitta-permitted-during-the-coronavirus-pandemic-/ Rabbi Ehrman on yutorah]. Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 15) was lenient he said that the situation presently isn't one that rises to the level where we need to declare a fast. Also, since domestic violence recently has been on the rise because of the quarantines one shouldn't be strict in this area. </ref>

==Laid off Workers Because of Corona==

#If there's a employee that is unable to work because of a societal or national crisis the employees should continue to be paid by the employers according to many opinions or at least they should make a compromise.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949287/rabbi-michoel-zylberman/coronavirus-and-laid-off-employees/ Rabbi Zylberman on yutorah]. Mordechai b"m 343 writes that if there's a decree in the town that the teachers can't teach the teachers should still be paid. Rama C.M. 321:1 cites this Mordechai and applies it to any worker in 334:1. The Sama 334:2 argues with the Mordechai and holds that since the employee can't work and both aren't at fault and both couldn't foresee this the employer is exempt. Netivot 334:1 limits the idea of the Mordechai to a teacher and not other employers since a teacher is paid for sachar betela (see [[Laws_of_Learning_Torah#Taking_Money_for_Learning_and_Teaching_Torah]]). Shach 334 holds that this opinion of the Mordechai only applies if majority of the town ran away because of a crisis but if only a minority runs away then the employee isn't entitled to payment. Aruch Hashulchan 334:10 has another approach. If the situation prevents the worker from working then he is entitled to pay but if he runs away then he isn't. Rabbi Zylberman explained from Mishpat Poalim we think that this is a case of Hamotzei Mchavero Alav Harayah, whoever is holding onto the money can claim that he is exempt from paying or returning the money. Rav Asher Weiss in Minchat Asher 2:106 says that they should make a compromise, and Rav Bleich ([https://www.sefaria.org/Contemporary_Halakhic_Problems%2C_Vol_IV%2C_Chapter_XIV_The_Intifada_and_the_Gulf_War.35?lang=bi&with=all&lang2=en Contemporary Halachic Problems v. 4]) thinks that we follow the Rama. Once the Chatom Sofer had a case in his town and he felt that they should pay but he couldn't force everyone to pay it so he told them to pay half. Rav Yona Reiss had a case where they made a compromise.

*Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 21-25) thought that one should compromise and give the workers who aren't working 30% of their pay. This applies Jewish and non-Jewish workers. This is based on the Rama and Sama CM 221. As for the day schools and daycares that are closed and not providing services one theoretically should be exempt. Since it might be devastating to the schools one needs to wait until the government makes a decision. Either way, we should wait until there is a major decision from the government or authorities and follow that. Until then for the schools we should pay so that the teachers can have a salary for their [[parnasa]].</ref>
#This applies to contractors for cancelled events as well.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949287/rabbi-michoel-zylberman/coronavirus-and-laid-off-employees/ Rabbi Zylberman on yutorah]</ref>
#If someone rented out an apartment to someone and then he wants to retract because of a concern that the potential tenants have the virus, some say that it is forbidden to back out of the contract.<ref>[http://kol-barama.co.il/item/%D7%A4%D7%99%D7%A7%D7%95%D7%97-%D7%A0%D7%A4%D7%A9-%D7%A7%D7%95%D7%A8%D7%95%D7%A0%D7%94-%D7%A2%D7%A4%D7%99-%D7%94%D7%94%D7%9C%D7%9B%D7%94/ Rav Yakov Sinai] based on Rama in teshuva, Shach CM 312 and other sources</ref>

==[[Bikur Cholim]]==

#A person doesn't have to and shouldn't visit someone who has a virus that contagious such as corona.<ref>[http://kol-barama.co.il/item/%D7%A4%D7%99%D7%A7%D7%95%D7%97-%D7%A0%D7%A4%D7%A9-%D7%A7%D7%95%D7%A8%D7%95%D7%A0%D7%94-%D7%A2%D7%A4%D7%99-%D7%94%D7%94%D7%9C%D7%9B%D7%94/ Rav Yakov Sinai (min 3)] explains that although the Rama in a teshuva and Knesset Hagedola hold that one should visit the sick even if they have a contagious disease, the Shulchan Gavoha and others disagree and that is the halacha.</ref>

==Violating Shabbat for [[Pikuach Nefesh]]==

#It is a well established halacha that it is not only permitted but even a mitzvah to violate [[Shabbat]] in order to safe a life or to remove a situation that presents even a slight chance of danger.<ref>Shulchan Aruch O.C. 328:13</ref> The question is how to define the threshold of danger.<ref>[http://nleresources.com/2020/03/rav-asher-weiss-coronavirus-in-halacha/#.XnoNOIjYrIU Rav Asher Weiss (March 15 2020, min 18-22) to Beit Midrash Gavoha] explained that the definition of danger in order to violate Shabbat isn't defined by statistics. For vaccinations we assume that it is a sakana not to vaccinate even though the odds of dying because of the measles is low. Since it is preventable it is incumbent upon us to vaccinate. He concludes that as long as it is a natural phenomenon and there is an action that we can do to prevent deaths we must do so.</ref>
#In certain cases of emergency regarding corona virus it would be allowed to violate Shabbat.<ref>[https://www.theyeshivaworld.com/news/headlines-breaking-stories/1841156/harav-zilberstein-answer-telephone-on-shabbos-if-awaiting-results-of-coronavirus-test.html Rav Zilberstein] allowed a patient to answer the phone on Shabbat with a [[shinuy]] only to hear the results of a test and answer questions for epidemiological investigation. If the test results that show that a patient has the virus are produced on Shabbat it is incumbent for the health department to deal with the quarantine then and it is permitted to answer the phone for that.</ref> Obviously every single case is different and one should learn the laws of Pikuach Nefesh from a rabbi in advance.

==Links==

*[https://rabbidunner.com/coronavirus-qa-with-rav-hershel-schachter/ Transcription of Q&A with Rav Schachter by Rabbi Dunner]
*[https://www.theyeshivaworld.com/news/featured/1839350/no-shul-yeshivas-shabbos-guests-levayos-shiva-vaad-harabanim-of-bergen-county-releases-letter.html RCBC letter calling for the closing of Shuls and Schools]

==Sources==
<references />
[[Category:Orach Chaim]]

Halachot Related to Coronavirus/COVID-19 Pandemic

2020-03-25T16:05:12Z

Yirmiyahu Perlow: Added an important limitation to this Halacha brought in the m.b.

[[Image:3D medical animation corona virus.jpg|right|300px]]
All rabbinim agree that one should be cautious with all the health guidelines set up by the government and other local insitutions in order to stay safe and help prevent getting others sick.<ref>[https://www.torahanytime.com/#/lectures?v=104843 Rav Yitzchak Yosef], Rav Asher Weiss (Teleconference March 22 2020), [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter], [https://www.ou.org/covid19/ OU (March 20 2020)], RCBC letters. [https://www.theyeshivaworld.com/news/israel-news/1839949/showdown-despite-police-visit-to-harav-chaim-kanievsky-the-rav-says-that-yeshivas-chadarim-cannot-be-closed.html Rav Chaim Kanievsky] March 15 2020 held that the yeshivot should remain open against the government's health guidelines. It is to be seen if that policy will change.

*Endangering Oneself to Learn Torah: Ketubot 77b records and praises the practice of Reish Lakish to teach Torah to those ill with tzarat, some translate as leprosy, even though it is contagious. The gemara explained that he did so out of his love for Torah. Daf Al Hadaf cites Mishnat Pikuach Nefesh 69:7 who asks how Reish Lakish could endanger himself and rely on a miracle. He answers that the disease he was concerned with was only dangerous to health but not life threatening.</ref> Corona virus as it causes a serious health threat to some people, inhibits any social gatherings and semachot, and has severely damaged the economy and livelihood of certain people, poses a serious challenge to everyone. We all need to daven and take advantage of the circumstances in order to best serve Hashem. As a thoughtful Jew it is incumbent upon a person to take to heart some important lessons of life and restrengthen himself in his commitments. <ref>Rambam Taniyot 1:1-3, [https://www.torahanytime.com/#/lectures?a=105844 Rav Reuven Epstein] emphasizes that we need to take a lesson from corona since it overtly a hardship for Jews and humanity and a sign from Hashem. [https://www.yutorah.org/lectures/lecture.cfm/949185/rabbi-menachem-penner/shema-everything-is-from-hashem/ Rabbi Penner] discussed how we can revitalize our strength in mitzvot at this time based on better appreciating the lessons of Shema. Rav Asher Weiss (Teleconference March 22, 2020) introduced his shiur by discussing how we can strengthen our commitment to [[Ben Adam Lchavero]].</ref> Additionally, on a practical level corona has many implications for people and here is a small collection of relevant halachot.

==[[Tefillah]]==
When davening at home one should be cognizant of the following ideas:

#The best time to pray is Netz. According to many poskim this is equivalent to praying with a minyan.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz], Laws of Praying Beyachid (Adar 5780) by Rabbi Yonatan Nacson p. 1 citing Yalkut Yosef 89:1</ref>
#A person should daven in a [[makom kavuah]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] and [https://www.star-k.org/videos.php Rabbi Moshe Heinemann around minutes 5-7]</ref>
#A person should daven in front of a wall so that there's no distractions in front of him.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person can and should daven near a window that serves as a means of being inspired to look towards heaven.<ref>Shulchan Aruch 90:4 writes that there should be windows in a place where one davens. [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] suggested that the same should be done for when we daven at home to daven in a place where there is a window.</ref>
#A person can daven [[Shemona Esrei]] aloud if it helps his kavana. It also serves as a role model for children.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person shouldn't daven in a room that is usually used for frivolity.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person shouldn't daven in front of an open bathroom.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#At a time of a plague such as our times it is advisable to say [[ketoret]] which has the power to end a plague.<ref>Laws of Praying Beyachid by Rabbi Nacson p. 2, [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] citing Rabbi Akiva Eiger teshuva 71</ref>
#According to some, at this time a person should recite Avinu Malkenu in [[Shacharit]] and [[Mincha]],<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] quoting Rav Schachter</ref> while others emphasize how one must focus on Teshuvah and reciting all parts of the regular seder haTefillah first.<ref>[https://www.torahanytime.com/#/lectures?v=104864 Rav Bention Mutzafi (55:10)]</ref>
#Eating a meal before davening when the time comes to daven a certain tefillah should be avoided since generally we are lenient about this since we go to established minyanim but for when that isn't possible we should be more strict about this.<ref>Mishna Shabbat 9b, [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]. [https://www.star-k.org/videos.php Rabbi Moshe Heinemann] around minutes 5-7 says that if one sets an alarm, that should be sufficient</ref> See details here about [[Eating before Davening| eating]] and [[Other Activities before Davening| doing activities before davening]].

===Parts of Davening to Skip===

#On Friday night an individual doesn't recite [[Shabbat_Davenings#Me.27ayn_Sheva |Magen Avot]] after Shemona Esrei of Maariv.<ref>Laws of Praying Beyachid p. 10 citing Shulchan Aruch O.C. 268:8</ref>
#One doesn't recite [[Baruch Shemey]] when praying by oneself since it is part of the activity of removing the Sefer Torah.<ref>Mishna Brurah 134:13</ref>

==Minyan via Technology==

#You can't create a minyan with a video (e.g. zoom or skype) or phone call but one can join a minyan of ten men in one room with a video or phone call in order to answer [[dvarim shebekedusha]]. Even if there is a time delay between the person reciting the bracha and the one answering it that wouldn't be considered an [[Amen Yetoma]].<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)], Rabbi Nacson in Laws of Praying Beyachid p. 4 based on Yalkut Yosef 5775 ed Yamim Noraim p. 17, Yabia Omer 1:19:18, Chazon Ovadia Purim p. 56</ref>
#It isn't considered a minyan for people to join together to daven on a video conference but it is still somewhat spiritually valuable.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)]</ref>

==[[Kriyat Hatorah]]==

#A person who is at home and can't be at shul should nonetheless read the parsha between Shacharit and Mussaf as a way of remembering the concept of kriyat hatorah. He can use that reading as part of his reading of [[Shenayim Mikra Vechad Targum]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] quoting Rabbi Willig. [https://www.star-k.org/videos.php Rabbi Moshe Heinemann] around minutes 7-10 agrees that you should do so on Shabbat, but that it is not necessary on Monday and Thursday </ref>
#When the congregation misses a kriyat hatorah they can make it up by reading two parshiyot next week in Shul. However, if they miss multiple weeks there is a discussion if they should or could make up all of the parshiyot that they missed.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] based on Rama and Magen Avraham</ref>
#A person should not move a sefer torah out of a Shul for a home minyan.<ref>[https://drive.google.com/file/d/14IUOs2OOMhloqYwnbv3iKGrWS6GbYGId/view?usp=drivesdk Rabbi Yonatan Nacson in Laws of Praying Byachid (p. 10)] citing Rav Asher Weiss</ref> See [[Respecting_a_Sefer_Torah#Transporting_a_Sefer_Torah]] for more details.

==[[Hagomel]]==

#A person needs to recite [[hagomel]] in front of a [[minyan]] of ten men. Some suggest that this can be recited before ten people listening on a video or phone call and can answer amen. Even though they aren't present, the minyan in this context is purely to publicize the idea so it is permissible.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)]</ref> Others disagree and as long as the minyan isn't in the same room one can not recite hagomel.<ref>Divrei Dovid 4:3</ref>
#According to Ashkenazim, if a person is ill with a sickness to the point that he is a choleh sheyesh bo sakana, a concern of mortal danger, he should recite Hagomel, but if he less sick than that there is no need to recite Hagomel.<ref>Rama 219:8, [http://nleresources.com/2020/03/rav-asher-weiss-coronavirus-in-halacha/#.XnoNOIjYrIU Rav Asher Weiss (March 15 2015, min 11)]</ref>

==[[Chametz]]==

#If a person doesn't usually [[sell chametz]] and is afraid that if he doesn't sell chametz one year he isn't going to have food afterwards he can sell his chametz. He wouldn't require a hatarat nedarim.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (min 20)], [https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 9-11)]</ref>
#A person can sell his chametz on the phone and if possible a kinyan can be made virtually in order to appoint the rabbi to sell the chametz. The kinyan would take place as follows: the rabbi would ask if there's someone standing next to the one who wants to appoint the rabbi and if there is then that person can give a pen or a utensil to the one who wants to appoint the rabbi as his shaliach. This is considered a valid kinyan between the person standing there and the one who wants to appoint the rabbi on behalf of the rabbi to be appointed. If that isn't feasible it isn't necessary. Nonetheless, one could stipulate in the document that this appointment of the rabbi is done with the full knowledge of its legal ramifications and it is accepted completely.<ref>Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2), Nefesh Harav p. 179, [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (min 1-5)] explained that the minhag is to make a kinyan to appoint a someone to sell something for you. This is classically done with a handing of a handkerchief from the rabbi to the one selling chametz. However, when they call on the phone that isn't possible. The Steipler held in such a case it isn't necessary to be careful about that minhag and simply have the person orally declare that he appoints the rabbi. However, Rav Soloveitchik felt that we should try to fulfill the minhag in any event. How can it be fulfilled? One can have someone standing in the room next to the person on the phone give something to the person on the phone on behalf of the rabbi. That is an effective halachic kinyan on behalf of the rabbi (see Kiddushin 7a). </ref>
#If you have raw chicken or raw meat you don't have to worry that it is chametz even if it was processed in a place where there was chametz. You can simply wash it off to solve any question.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 11-15)]</ref>

==Machine Matza==

#It is permitted under extenuating circumstances to use [[machine matza]] for the mitzvah of eating matzah on the seder night.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]. This is acceptable for Sephardim as well even with a bracha as described by Rav Ovadia Yosef in Yachava Daat 1:14 and Chazon Ovadia (Pesach Hilchot Leil Haseder 5763 Edition p. 76)</ref>
#Some say that there's no concern to have the hand baked matzot this year.<ref>Rav Asher Weiss (Teleconference March 22 2020, min 19) said that there's no concern to use the hand-baked matzot since they were baked earlier in the year. His personal minhag is to have only hand baked matzot. In terms of using machine matzah he felt that it is only a chumra not to use them even for the mitzvah of motzei matzah and one could use them if there's no other option.</ref>

==Tanit Bechorot==

#A person should try to finish a short masecheta to make his own siyum but if he can't he can rely on a siyum over the phone.<ref>Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2). [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]. [https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 1-4)] explained that Rav Schachter and Rav Shlomo Zalman Auerbach hold that it is enough to listen and join with the siyum over the phone or video call. However, other poskim don't like this leniency. Rav Asher Weiss (Teleconference March 22 2020, min 7) agreed that one can be yotzei with a siyum over the phone or video for the tanit bechorot. </ref>

==Using Zoom for the Seder==

#Although a minority of rabbis allow using Zoom for this emergency situation in a very extenuating circumstance where an elderly single person is alone for the seder away from family because of the quarantines to use technology to leave a video conference going for Yom Tov to join with a family seder,<ref>[http://www.israelnationalnews.com/News/News.aspx/277764 Rabbi Eliyahu Abergel and other rabbis]</ref> most rabbis consider this to be a breach of halacha.<ref>Rav Asher Weiss (Teleconference March 22 2020 11am, min 39)</ref>

==Mikveh==

#Each community rabbi needs to decide these sort of questions however in theory it is possible for the Mikva to remain open and allow women who aren't having symptoms or aren't quarantined to go to Mikva. They should be extra careful about hygiene and prepare completely at home, go to the Mikva where there is no contact with anyone besides a brief contact with the water which has chemicals for cleanliness. Then upon returning home there are poskim who allow the woman to take a shower when she gets home to clean herself off.<ref>[https://www.torahanytime.com/#/lectures?v=105574 Rabbi Shay Tahan]</ref>
#The RCBC also stated that Mikva's are remaining open for the time.<ref>[https://www.theyeshivaworld.com/news/featured/1839350/no-shul-yeshivas-shabbos-guests-levayos-shiva-vaad-harabanim-of-bergen-county-releases-letter.html RCBC letter on yeshivaworld.com]</ref>
#The men's mikveh's should be closed at this time. Even if a person is careful to go to mikveh each day he can fulfill this custom by taking a 5 minute shower.<ref>Rav Asher Weiss (Teleconference March 22 2020, min 12)</ref> See [[Preparations_for_Davening#Going_to_Mikveh]] for details.

==Tevilat Kelim==

#Each community should decide whether or not close the kli mikveh out of a safety concern. You can do the [[tevilat kelim]] in the ocean. Alternatively, one can use tevilat kelim in the mikvah while wearing gloves, then throw out the gloves, wash off the kelim with soap and water. As a last resort one can avoid tevilat kelim by giving the pots to a non-Jew and borrowing them back. One can rely on this until the virus passes.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 5-9)]</ref>
#Another option is for a person to declare the pots that need tevilat kelim to be ownerless (hefker) in front of 3 Jews. One has to have full intent that the pots are ownerless and if someone took them one would have no claim upon them. If these Jews can't be there in person it is sufficient if they are present through social media technology but they should be people who live in the neighborhood. They should then leave the pots outside their house for a few minutes so that if someone wanted to take them they could. <ref>Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 1)</ref>

==Bar Mitzvah's==

#[https://www.torahanytime.com/#/lectures?v=105558 A message for Bar Mitzvah Boys in the Lockdown by Rabbi Pesach Krohn]
#A bar mitzvah boy who missed the opportunity to read his parsha in shul when he became bar mitzvah'ed when it is next possible to go to shul he can add his parsha as a hosafa and read it then. Additionally, the haftorah can follow that hosafa.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards end)]</ref>

==Weddings==

#A rabbi should not officiate at a wedding that isn't abiding by the CDC guidelines of health because he is furthering unsafe practices.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]</ref>

==[[Fast Days]]==
Rabbis are calling for a half day fast on Wednesday March 25 2020, Erev [[Rosh Chodesh]] Nissan.<ref>https://www.theyeshivaworld.com/news/israel-news/1841977/hagaon-harav-chaim-kanievsky-calls-to-fast-for-half-a-day-on-erev-rosh-chodesh.html</ref>

#If the rabbis declare a half fast day until [[Chatzot]] according to Ashkenazim an individual can recite [[Anenu]] in Mincha Shemona Esrei<ref>Rama 562:1 writes that Ashkenazim hold that even for an incomplete fast one can recite anenu. Mishna Brurhah 562:48 references this Rama in discussing a fast that was accepted to fast until chatzot.</ref> assuming he is still fasting.<ref>M.B 562:6</ref> According to Sephardim one can only recite anenu if one fasts the entire day.<ref>Shulchan Aruch 562:10-11 holds that a incomplete fast is not considered a fast with respect to saying anenu. Therefore if one only fasts until chatzot one should not recite anenu.</ref>
#A person should accept the fast from the day before, as is traditionally done at mincha time. If one didn't do so, according to Sephardim one shouldn't recite anenu, but according to Ashkenazim one can recite anenu.<ref>Shulchan Aruch and Rama 562:5</ref>

==Shalom Bayit==

#It is critical to be mindful of other people when everyone is under stress and no one is completely comfortable. [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Dr. Pelcovitz] discusses the implications quarantine can have Shalom Bayit.
#It is forbidden for a couple to have [[tashmish]] at a night of famine<ref>Gemara Tanit 11a, Shulchan Aruch O.C. 240:12</ref> since everyone is in distress it is incumbent on everyone to take upon himself an aspect of distress.<ref>Mishna Brurah 574:9</ref> The same is true for any time of societal distresses.<ref>Rama 240:12 based on Yerushalmi Tanit. Olot Tamid 240:6 (cited by Kaf Hachaim 240:85) understands the Rama to apply to any type of tragedy that we would declare a fast over.</ref> Others disagree.<ref>Shaarei Knesset Hagedola (Hagahot Tur 240:5) writes that tashmish is only forbidden during a famine, plague of the crops, locusts and the like which cause a famine but not for other tragedies or troubles. Kaf Hachaim 240:85 rules like the Shaarei Knesset Hagedola either because that is the explanation of the Yerushalmi or we don't follow the Yerushalmi.</ref>
#It is permitted to have tashmish on mikvah night.<ref>Shulchan Aruch O.C. 574:11 writes that it is permitted for a couple to have tashish on mikva night. Mishna Brurah 574:11 cites the Magen Avraham who argues with Shulchan Aruch but then he cites the Bigdei Yesha and Nahar Shalom who are lenient and there's what to rely on to follow Shulchan Aruch. Mishna Brurah concludes that certainly one can be lenient at a time when it isn't a famine and it is just another time of distress in the world.</ref>
#It is permitted to have tashmish for a couple who didn't yet fulfill [[pru urevu]].<ref>Shulchan Aruch O.C. 240:12, 574:4, Mishna Brurah 240:47</ref> Once his wife is pregnant this leniency doesn't apply.<ref>Mishna Brurah 574:12</ref>
#If he has a strong yetzer hara and there is a concern of [[hashchatat zera]] it is permitted.<ref>Mishna Brurah 240:46</ref>
#There is what to rely upon to have tashmish at a time of war and there is no midat chasidut to be strict, especially for young couples even for someone who fulfilled pru urevu.<ref>Tzitz Eliezer 13:21</ref>
#During the time then the plague of corona virus is rampant in the world there is a lot to rely upon to have tashmish. Someone who wants to be strict can do so.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949166/rabbi-ally-ehrman/is-tashmish-hamitta-permitted-during-the-coronavirus-pandemic-/ Rabbi Ehrman on yutorah]. Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 15) was lenient he said that the situation presently isn't one that rises to the level where we need to declare a fast. Also, since domestic violence recently has been on the rise because of the quarantines one shouldn't be strict in this area. </ref>

==Laid off Workers Because of Corona==

#If there's a employee that is unable to work because of a societal or national crisis the employees should continue to be paid by the employers according to many opinions or at least they should make a compromise.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949287/rabbi-michoel-zylberman/coronavirus-and-laid-off-employees/ Rabbi Zylberman on yutorah]. Mordechai b"m 343 writes that if there's a decree in the town that the teachers can't teach the teachers should still be paid. Rama C.M. 321:1 cites this Mordechai and applies it to any worker in 334:1. The Sama 334:2 argues with the Mordechai and holds that since the employee can't work and both aren't at fault and both couldn't foresee this the employer is exempt. Netivot 334:1 limits the idea of the Mordechai to a teacher and not other employers since a teacher is paid for sachar betela (see [[Laws_of_Learning_Torah#Taking_Money_for_Learning_and_Teaching_Torah]]). Shach 334 holds that this opinion of the Mordechai only applies if majority of the town ran away because of a crisis but if only a minority runs away then the employee isn't entitled to payment. Aruch Hashulchan 334:10 has another approach. If the situation prevents the worker from working then he is entitled to pay but if he runs away then he isn't. Rabbi Zylberman explained from Mishpat Poalim we think that this is a case of Hamotzei Mchavero Alav Harayah, whoever is holding onto the money can claim that he is exempt from paying or returning the money. Rav Asher Weiss in Minchat Asher 2:106 says that they should make a compromise, and Rav Bleich ([https://www.sefaria.org/Contemporary_Halakhic_Problems%2C_Vol_IV%2C_Chapter_XIV_The_Intifada_and_the_Gulf_War.35?lang=bi&with=all&lang2=en Contemporary Halachic Problems v. 4]) thinks that we follow the Rama. Once the Chatom Sofer had a case in his town and he felt that they should pay but he couldn't force everyone to pay it so he told them to pay half. Rav Yona Reiss had a case where they made a compromise.

*Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 21-25) thought that one should compromise and give the workers who aren't working 30% of their pay. This applies Jewish and non-Jewish workers. This is based on the Rama and Sama CM 221. As for the day schools and daycares that are closed and not providing services one theoretically should be exempt. Since it might be devastating to the schools one needs to wait until the government makes a decision. Either way, we should wait until there is a major decision from the government or authorities and follow that. Until then for the schools we should pay so that the teachers can have a salary for their [[parnasa]].</ref>
#This applies to contractors for cancelled events as well.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949287/rabbi-michoel-zylberman/coronavirus-and-laid-off-employees/ Rabbi Zylberman on yutorah]</ref>
#If someone rented out an apartment to someone and then he wants to retract because of a concern that the potential tenants have the virus, some say that it is forbidden to back out of the contract.<ref>[http://kol-barama.co.il/item/%D7%A4%D7%99%D7%A7%D7%95%D7%97-%D7%A0%D7%A4%D7%A9-%D7%A7%D7%95%D7%A8%D7%95%D7%A0%D7%94-%D7%A2%D7%A4%D7%99-%D7%94%D7%94%D7%9C%D7%9B%D7%94/ Rav Yakov Sinai] based on Rama in teshuva, Shach CM 312 and other sources</ref>

==[[Bikur Cholim]]==

#A person doesn't have to and shouldn't visit someone who has a virus that contagious such as corona.<ref>[http://kol-barama.co.il/item/%D7%A4%D7%99%D7%A7%D7%95%D7%97-%D7%A0%D7%A4%D7%A9-%D7%A7%D7%95%D7%A8%D7%95%D7%A0%D7%94-%D7%A2%D7%A4%D7%99-%D7%94%D7%94%D7%9C%D7%9B%D7%94/ Rav Yakov Sinai (min 3)] explains that although the Rama in a teshuva and Knesset Hagedola hold that one should visit the sick even if they have a contagious disease, the Shulchan Gavoha and others disagree and that is the halacha.</ref>

==Violating Shabbat for [[Pikuach Nefesh]]==

#It is a well established halacha that it is not only permitted but even a mitzvah to violate [[Shabbat]] in order to safe a life or to remove a situation that presents even a slight chance of danger.<ref>Shulchan Aruch O.C. 328:13</ref> The question is how to define the threshold of danger.<ref>[http://nleresources.com/2020/03/rav-asher-weiss-coronavirus-in-halacha/#.XnoNOIjYrIU Rav Asher Weiss (March 15 2020, min 18-22) to Beit Midrash Gavoha] explained that the definition of danger in order to violate Shabbat isn't defined by statistics. For vaccinations we assume that it is a sakana not to vaccinate even though the odds of dying because of the measles is low. Since it is preventable it is incumbent upon us to vaccinate. He concludes that as long as it is a natural phenomenon and there is an action that we can do to prevent deaths we must do so.</ref>
#In certain cases of emergency regarding corona virus it would be allowed to violate Shabbat.<ref>[https://www.theyeshivaworld.com/news/headlines-breaking-stories/1841156/harav-zilberstein-answer-telephone-on-shabbos-if-awaiting-results-of-coronavirus-test.html Rav Zilberstein] allowed a patient to answer the phone on Shabbat with a [[shinuy]] only to hear the results of a test and answer questions for epidemiological investigation. If the test results that show that a patient has the virus are produced on Shabbat it is incumbent for the health department to deal with the quarantine then and it is permitted to answer the phone for that.</ref> Obviously every single case is different and one should learn the laws of Pikuach Nefesh from a rabbi in advance.

==Links==

*[https://rabbidunner.com/coronavirus-qa-with-rav-hershel-schachter/ Transcription of Q&A with Rav Schachter by Rabbi Dunner]
*[https://www.theyeshivaworld.com/news/featured/1839350/no-shul-yeshivas-shabbos-guests-levayos-shiva-vaad-harabanim-of-bergen-county-releases-letter.html RCBC letter calling for the closing of Shuls and Schools]

==Sources==
<references />
[[Category:Orach Chaim]]

Netilat Yadayim upon Waking Up

2018-07-05T04:41:14Z

Yirmiyahu Perlow: /* Procedure for Washing One's Hands */

Chazal established that upon waking up a person should wash his hands in the morning prior to davening Shacharit. One reason is because one needs to clean one's hands for davening and at night when sleeping one's hands might touch a dirty area.<ref>Rosh Brachot 9:23</ref> Another is that we want to remove the negative spirits on our hands after having been recreated each day.<ref>Rashba teshuva 1:191 writes that the reason for netilat yadayim in the morning isn't just because of the davening otherwise one should recite a bracha for netilat yadayim prior to mincha and arvit. Rather the reason is because a person is recreated each day and the the bracha was established like brachot hashachar. It represents preparing ourselves for kedusha just like the kohanim would wash their hands from the Kiyor in the Bet Hamikdash before doing avoda.</ref> An alternate version of this reason is that the negative spirit is a result of the element of death that descends upon a person who sleeps.<ref>Zohar Vayeshev 184b cited by Bet Yosef 4:8</ref> The details of when and how it should be done are described below:
==Procedure for Washing One's Hands==

#One should wash with a cup or some sort of vessel. <ref>Shulchan Aruch 4:7, Kitzur Shulchan Aruch 2:4, Mishna Brurah 4:15, Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 2:1. The Hagahot Mordechai Brachot 192, Ran Chullin 37b s.v. mipnei, Bet Yosef 4:7 based on Rosh, and Darkei Moshe 4:1 all write that a vessel isn't necessary for Netilat Yadayim in the morning. However, the Rashba teshuva 1:191 writes that a vessel is necessary.</ref> If there is no cup available, according to Ashkenazim, if one is in an extenuating circumstance and one wants to pray, one may wash without a cup with a bracha. According to Sephardim, if one washes without a cup, such as if one washes directly from the faucet, one should not recite a bracha. <ref>Kitzur Shulchan Aruch 2:6 writes that in an extenuating circumstance when there is no cup available and one wants to pray one should wash without a cup and with a bracha. However, Rav Mordechai Eliyahu (comments on Kitzur Shulchan Aruch 2:9) writes that if one washes without a cup one should not make the bracha. Halacha Brurah 4:12 also writes that if one washes from the faucet one should not make the bracha.</ref>
#One should wash up to one's wrists. If there is not enough water available, it is sufficient to wash up to one's major knuckles (where one's fingers connect to the hand). <ref>Mishna Brurah 4:9 writes that one should wash up to one's wrists and if there happens not to be enough water, it is sufficient to wash up to one's knuckles. Kitzur Shulchan Aruch 2:3 agrees. Ben Ish Chai (Parashat Toldot #2) writes that one must wash until one's wrists except on [[Yom Kippur]] and [[Tisha BeAv]] when one may only wash up to one's knuckles. </ref>
#One should wash one's right hand first, then one's left hand, and repeat this process two more times so that one washes each hand 3 times alternating hands in the process. Some say one should wash each hand 4 times. <ref>Mishna Brurah 4:9</ref>
#Before pouring the water the filled vessel should be picked up with the right hand and passed to the left hand. <ref>Ben Ish Hai, Toledot, Halacha 1; Kaf HaChaim 4:12 </ref>
#Even a lefty should begin to wash their right hand first.<ref>Kaf HaChaim 4:35, Artzot HaChaim 4:10, Halacha Brurah 4:22</ref>
#One may not derive benefit from the water that one washed one's hands with.<ref>Kitzur Shulchan Aruch 2:4</ref>
#One should wash one's hands with a bracha in the middle even if one only slept after Chatzot.<ref>Ben Ish Chai (Shana Rishona, Toldot no. 16)</ref>

==Netilat Yadayim in the Bathroom==

#One shouldn't wash Netilat Yadayim in a bathroom unless there is no other option such as on an airplane.<ref>Yabia Omer OC 3:1, [Rabbi Mansour www.dailyhalacha.com/m/halacha.aspx?id=2517], Mayan Omer v. 1 p. 25</ref>

==When Should One Wash One's Hands?==

#One should wash one's hands immediately after one's recitation of [[Modeh Ani]]. <ref>Shulchan Aruch 4:1 </ref>
#According to Ashkenazim, if one needs to go to the bathroom upon [[waking up]] and after going to the bathroom one will be ready for [[davening]], one should wash without a bracha upon [[waking up]] and after having gone to the bathroom wash again with the bracha of Al [[Netilat Yadayim]]. <ref>Magen Avraham 4:1 quotes the Ketavim of the Arizal as saying that one should wash with the bracha and then go to the bathroom, however he disagrees and feels that it would be preferable to wash with a bracha after going to the bathroom. He adds that if one needs to go to the bathroom, then it is forbidden to wash with a bracha before going to the bathroom. The Kitzur Shulchan Aruch 2:7 and Mishna Brurah 4:4 agree with the Magen Avraham; one should wash with a bracha after going to the bathroom. They add that one should also wash without a bracha before going to the bathroom. </ref>
#According to Ashkenazim, if after having gone to the bathroom one will still not be ready for [[davening]] and will have to go to the bathroom another time before [[davening]] (as is common when one wakes up a long time before [[davening]]), one should wash without a bracha upon [[waking up]], wash a second time without a bracha after having gone to the bathroom the first time, and then wash a third time with a bracha of Al [[Netilat Yadayim]] when one is ready for [[davening]] after having gone to the bathroom a second time. Some say that one does not need to wash before going to the bathroom and also that after having gone to the bathroom one should wash without a cup and without the bracha, and then when one is ready for [[davening]] one should wash again using a cup and make the bracha. <ref>*If one is not going to be ready for [[davening]] after having gone to the bathroom the first time, the Beiur Halacha (4:1 s.v. Afliu) presents two opinions about when it is preferable to wash one's hands with the bracha of Al [[Netilat Yadayim]]. The Chaye Adam holds that it is preferable to wash without a bracha upon [[waking up]] and when one is ready for [[davening]] to wash again with the bracha, while the Shaarei Teshuva holds that one should wash with the bracha after going to the bathroom even if one is not totally ready for [[davening]]. The Beiur Halacha rules like the Chaye Adam that upon [[waking up]] one should wash without a bracha and when one is ready for [[davening]] to wash again with the bracha.
*Rav Shlomo Zalman (quoted in Halichot Shlomo [[Tefilla]] 2:23, pg 23) rules like the Chaye Adam and states when one is washing one's hands after having gone to the bathroom in the morning and one knows that one will need to go to the bathroom again before [[davening]], the first time one should wash without a bracha and after going to the bathroom the second time when one is ready for [[davening]] one should wash with the bracha.
*Rav Mordechai Willig in Am Mordechai ([[Brachot]], Siman 11, pg 45-8) writes that one should go to the bathroom, wash without a cup, and then when one is ready for [[davening]] wash again with a cup and make the bracha of Al [[Netilat Yadayim]].</ref>
#According to Sephardim,
##If one doesn't have an urgent need to go to the bathroom, it is permitted to get dressed, go to the bathroom, and then wash with the bracha of Al Netilat Yadayim. It is preferable to wash before getting dressed and going to the bathroom.<ref>Yalkut Yosef (vol 1, pg 384, 4:40) writes that a person may get dressed and go to the bathroom before washing his hands. Those who are strict upon themselves to set up a cup of water near their bed to wash before going to the bathroom should be blessed. Rav Ovadia Yosef in Halichot Olam (v. 1, p. 32) disagrees with the Ben Ish Chai (Toldot #6) who says that one should not touch one's clothes before [[Netilat Yadayim]] and Rav Ovadya holds that it is permitted to get dressed and go to the bathroom before washing. This is quoted by [https://www.dailyhalacha.com/Display.asp?PageIndex=119&ClipID=1521 Rabbi Mansour on dailyhalacha.com].

*Yalkut Yosef (v. 1, p. 388) writes that it is a bad idea to wash before going to the bathroom and only recite the bracha afterwards since that means you're going to make the bracha after drying your hands, which is a major dispute in which the Rambam says one may not recite the bracha.
*He also says that following the practice of the Mishna Brurah to wash upon waking up with a bracha and then again going to the bathroom with a bracha since it means that you might have been yotzei already with the first washing and if so, you're making the bracha after drying your hands. Halacha Brurah (v. 1, p. 55) agrees with Yalkut Yosef and added that his father, Rav Ovadia Yosef, washed after getting dressed and going to the bathroom all the time.</ref>
##If one needs to go to the bathroom, especially if it is urgent, one should go to the bathroom before washing one's hands. <ref>Yalkut Yosef 4:40 and Halacha Brurah 4:4 write that if one needs to go to the bathroom, especially if it is urgent, one should first go to the bathroom and then wash one's hands with a bracha of Al [[Netilat Yadayim]]. </ref>

==What Is Permissible before Washing Hands?==

#It is permissible to say [[Modeh Ani]] before washing hands. <ref>Mishna Brurah 1:8, Kitzur Shulchan Aruch 1:2, Shulchan Aruch HaRav 1:6 </ref>
#It is not permissible to learn or even think Torah before washing one's hands. <ref>Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, Yalkut Yosef 4:27 </ref> However, if one is going to miss the chance to make a bracha or answer amen one should just rub his hands against someone to clean them and say the bracha or answer amen. If one slept in pajamas it is unnecessary to even rub them in order to clean them.<ref>Yalkut Yosef 4:27. A similar idea is found in Eliyah Rabba 227:6, Mishna Brurah 227:10.</ref>
#One should wash one's hands before walking 4 [[amot]]. <ref>Mishna Brurah 1:1, Kitzur Shulchan Aruch 2:1. See also Piskei Teshuvot 1:7 who writes that the minhag is that one should wash one's hands even before putting one's feet on the ground. </ref> However some are lenient in this regard. <ref>BeYitzchak Yikrah 1:2 comments that the tradition from the Gra that the Ruach Rah on hands was nullified with the death of Rabbi Avraham the Ger applies only to laws of the Zohar and not the Talmud Bavli and since this law is sourced in the Zohar, there is reason to be lenient. [http://www.hebrewbooks.org/pdfpager.aspx?req=1525&st=&pgnum=5&hilite= Rabbi Yitzchak Abadi (Or Yitzchak 1:1)] writes that Rav Aharon Kotler wasn't careful about washing within 4 amot of waking up and goes on to defend such a position.</ref>
#If the water is further than 4 [[Amot]] away some say that it is better to walk less than 4 [[amot]] at a time while others say it is better to go there quickly if it is still in the same house. <ref>Mishna Brurah 1:2 </ref>
##If a person sleeps in a bunkbed it is permissible to wash within 4 amot of the bed even if one will walk more than 4 amot going down the ladder and to the washing station.<ref>Chelkat Yakov OC 1:1</ref>
#It is permitted to get dressed prior to washing one’s hands. <ref>Yalkut Yosef (vol 1 pg 7), Sh”t Yabia Omer 5:1, Sh”t Otzrot Yosef 1:1 </ref>
#It is preferable to be strict and not to walk more than 4 [[amot]] prior to [[Netilat Yadayim]]. <ref>The Tolat Yacov (Seder [[Netilat Yadayim]]) quotes the Zohar saying that it is forbidden to walk 4 [[amot]] prior to washing [[Netilat Yadayim]]. (1) The Bach (beginning of 4) writes that S”A did not quote the Zohar because many people would not be able to fulfill the law. Sh”t Shevut Yacov 3:1 defends the minhag by saying that either the entire law of the Zohar is not applicable since the Talmud Balvi argues on it, or that the entire house is considered within 4 [[amot]]. The Eliyah Rabba 1:4 argues on the Shevut Yacov but defends the minhag by saying that perhaps the law does not apply nowadays. The Lechem Mishna (Shevitat Esor 3:12) and Yam Shel Shlomo (Chullin 31)agree. (2) On the other hand the Chida (Birkei Yosef 1:1) writes that it is a serious Halacha, most people are strict about, therefore if the water is far away one should walk less than 4 [[amot]] at a time to get the water. So writes the Shalmei Tzibbur 18c, Chesed LeAlaphim 4:12, Ruach Chaim 4:1, and Petach Dvir 4:1. However, the Shaarei Teshuva 1:2 and Siddur Bet Ovad 6:3 argue that if the water is far away one should rush to get to the water as soon as one can. (3) In conclusion, Sh”t Otzrot Yosef 1:2 writes in the name of Rav Ovadyah Yosef that in cases of need, one may rely on the lenient opinions especially if one went to sleep after [[Chatzot]]. So too, Mishna Brurah 1:2 writes that one may rely on the Shevut Yacov (that a house is like 4 [[amot]]) in cases of great need. </ref>
#One should not touch any foods before washing one's hands. If one did unintentionally, the food should be washed three times. If this is impossible, one should preferably refrain from eating it. If necessary though, one can eat it without washing it. <ref>Mishna Brurah 4:14, Yalkut Yosef 4:35, Yabia Omer OC 4:1, Otzrot Yosef 1:10. Bet Yosef 4:5 clarifies that according to Rashi and Tur there's no issue with someone who didn't wash netilat yadayim to touch food and that's his opinion in Shulchan Aruch 4:5. However, the Bach 4:2, Taz 4:4, and Biur Hagra 4:4 argue with the Bet Yosef's understanding and say that someone who didn't wash netilat yadyaim should be very careful not to touch food.</ref>
#One can touch food by the use of a cloth intervening between one's hand and the food.<ref>Chaye Adam 2:2 cited by Yabia Omer 4:1</ref>
#A person shouldn't touch sefarim before washing his hands. <ref>Yalkut Yosef 4:33</ref>
#A person should not touch one's mouth, nose, ears, or eyes before washing hands in the morning.<ref>Shulchan Aruch 4:3. Halacha Brurah 4:23 says we're machmir not to even touch these areas even just the skin on the outside.</ref>

==When Does One Need to Wash Hands?==

#Before [[Shacharit]] or [[Mincha]] (specifically the [[Shmoneh Esrei]]) one should wash hands if there was a long interruption from the time of the original washing upon rising. <ref>Shulchan Aruch 92:5 writes that if there was an interruption between the washing upon rising in the morning and praying, one should wash one's hands if water is available. This is brought down in Yalkut Yosef (Tefilah pg 330). </ref> If water is not available one does not need to wash one's hands, but only to rub them against something hard. <ref>Mishna Brurah 92:26 writes that since one cannot find water for Stam hands (they are in doubt as to their cleanliness) one does not need to wash them, but should rub them against that which cleanses them. </ref>
#If one touched an unclean part of the body or went to the bathroom, one must search and find water to wash one's hands without a bracha for [[Shmoneh Esrei]]. <ref>Mishna Brurah 92:27 writes that this applies only if one has Stam hands(they are in doubt as to their cleanliness). Shulchan Aruch is lenient and states one does not have to search for water if it is not around, however if there is a certain impurity such as if one touched an unclean area or went to the bathroom, one certainly must wash hands. Kaf Hachayim 4:86 writes that if one is in the middle of the [[Shmoneh Esrei]] and one realizes one touched something that would obligate one to wash, one should just wipe one's hands on "midi diminakei" such as one's clothes, wood, or stone. </ref>
#However, in order to say [[Brachot]], [[Kriyat Shema]], or learn Torah one does not need to wash one's hands. <ref>Mishna Brurah 92:25 writes that implied in the Shulchan Aruch is, that not only does [[Shmoneh Esrei]] require clean hands, but for [[learning Torah]], [[Kriyat Shema]] or [[Brachot]] Stam hands (they are in doubt, they are not certainly clean or unclean) are sufficient. However, Mishna Brurah also quotes the Pri Megadim 4, who writes that [[Kriyat Shema]] does need washed hands. </ref>
#If one slept in a bed during the day, one should wash [[Netilat Yadayim]] without a bracha. <ref>Halacha Brurah 4:47 </ref>

==Someone Who Stayed up All Night==

#If one slept less than 30 minutes <ref>Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on a table, <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot </ref>, or slept on a couch or chair) <ref>Halacha Brurah 4:47 </ref> one should wash without a bracha upon awakening. <ref>Mishna Brurah 4:27, Ishei Yisrael 2:33, Birkei Yosef 4:5 </ref>
#If one stayed up all night, one should wash in the morning without a bracha. <ref>The Shulchan Aruch 4:13 writes that there is a doubt whether one makes a bracha on [[Netilat Yadayim]] the morning after staying up all night. Similarly, the Rama (4:13) comments that one should do [[Netilat Yadayim]] without a bracha.

*The source of the Shulchan Aruch's doubt is the dispute for doing [[Netilat Yadayim]] in the morning. The Rosh ([[Brachot]] 9:23) says because one's hands are "עסקניות" (literally busy) and they may have touched an unclean part of the body during one's sleep, one is obligated to do [[Netilat Yadayim]] in the morning. To support to his view, that we wash our hands for cleanliness before [[prayer]], he quotes the pasuk from Tehilim 26:6 "אֶרְחַץ בְּנִקָּיוֹן כַּפָּי ". On the other hand, the Rashba (Teshuvat HaRashba 1:191) argues on the Rosh claiming that there is no source for the idea of the Rosh. Rather the reason is that we are purifying our hands for the whole day (theoretically even to cover washing before bread) and the reason that we do it specifically before [[Shacharit]] is that when we wake up in the morning it is as if we are created anew as it says in Eicha 3:23 חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ.
*A practical difference (explained by the Bet Yosef 4:13) that emerges from this dispute would be the case of a person who did not go to sleep at night. According to the Rosh, since one did not go to sleep there is no doubt that as to whether a person touched an unclean area and so, there is no need for [[Netilat Yadayim]]. On the other hand, the Rashba holds that since we are created new everyday we need [[Netilat Yadayim]] even if one did not go to sleep that night. Another concern that compounds the doubt of the Shulchan Aruch is the aspect of רוח רעה that is mentioned by the Tur (4:1), taking that into consideration even according to the Rosh one should still need to do [[Netilat Yadayim]]. Though based on a quote from the Zohar (Vayishlach 169b), the Bet Yosef ({{ibid}}) argues that the issue of רוח רעה only applies to the nighttime.
*Rav Ovadiah (Chazon Ovadiah, [[Shavuot]], note 25) mentions that even though the Maharsham (3:126) holds that one even makes a bracha on [[Netilat Yadayim]] of [[Birkat Cohanim]] and going to the bathroom, we do not hold like the Maharsham in this Halacha.
*The Mishna Brurah (4:27) adds that if one indeed went to sleep and had a שינת קבע (a substantial sleep) on one's bed, then one makes [[Netilat Yadayim]] with a bracha.
</ref>

==Someone Who Got Up in the Middle of the Night==

#If a person wakes up in the middle of the night, wants to get up for some time and then go back to sleep, he should wash his hands without a bracha and then when one wakes up the second time to start his day he should wash with a bracha. <ref>Piskei Teshuvot 1:6 writes that it is preferable to wash when one wakes up the first time, however, one shouldn't recite a bracha since one is not ready to daven as in Beiur Halacha 4:1 s.v. Afilu. Halichot Shlomo ([[Tefillah]] pg 170) and Yalkut Yosef 4:25 agree. </ref>
#If one wakes up in the middle of the night and wants to take a drink, one should preferably wash one's hands first, but if this is too difficult one can just wipe one's hands on a blanket or the like and then have the drink. <ref>Or Letzion 2:1:8 </ref>

==Someone Who Wakes Up Very Early==

#If one wakes up after [[Chatzot]], and one will still need to go to the bathroom before [[davening]], one should not make the bracha of Al [[Netilat Yadayim]] until after one went to the bathroom. It should then be said together with [[Birchot HaShachar]], however, if one knows that one will not need to go to the bathroom before [[davening]], one should make the bracha of [[Netilat Yadayim]] as close as possible to [[waking up]]. <ref>Beiur Halacha 4:1 s.v. Afilu as ruling like the Chaye Adam, Ishei Yisrael 2:31, Dinei Nieyor Kol HaLaylah (pg 42), Halichot Olam 2:23, See Piskei Teshuvot 4:2 who writes that it is both legitimate to hold and practice like either the Chaye Adam or like the Mekubalim </ref>
#If one washed with a bracha before [[Olot HaShachar]], one should wash again at [[Olot HaShachar]] without a bracha. <ref>Shulchan Aruch 4:14, Mishna Brurah 4:31, Ishei Yisrael 2:31 </ref>
#If one wakes up before [[Chatzot]], one should wash without a bracha, and then after Olot Hashachar one should dirty one’s hands (by touching an unclean area, scratching one's head or by going to the bathroom) and then wash with a bracha. <ref>Beiur Halacha 4:13 s.v. Kol, Ishei Yisrael 2:32, Dinei Nieyor Kol HaLaylah (pg 41) </ref>

==When to Recite the Bracha==

#One should recite the bracha immediately after washing one's hands prior to drying them.<ref>Mishna Brurah 6:2 writes that one should recite the bracha prior to drying one's hands, however, some are strict to recite the bracha only after drying them. The Ben Ish Chai (Toldot no. 5) says that the Sephardi minhag is to recite the bracha prior to drying one's hands. Yalkut Yosef 4:19 and Kaf HaChaim 4:8 agree.</ref>
#Some have the custom to wait until going to shul to make the bracha of netilat yadayim. Sephardim do not have this minhag. In any case, one should not make the bracha twice, once upon both waking up and once going to shul. <ref>Shulchan Aruch 6:2 </ref>

==If There is Something on One's Hands==
See the [[Chatzitza for Netilat Yadayim]] page.

==Who Is Obligated==

#Women are equally obligated as men to wash [[Netilat Yadayim]]. <ref>Pri Megadim (M"Z 4:7), Mishna Brurah 4:10, Kaf Hachayim 4:20, Yalkut Yosef 4:15, and Halacha Brurah 4:21. Kaf HaChaim points out that in fact, women may have a greater obligation because they have more control over the purity of their houses since they prepare the food and feed the children. </ref>
#There is a difference of opinions at what age children should be taught to wash their hands in the morning. Some say that children should be taught when 5 or 6 years old, while others say that once the child is able to eat on their own, they should be taught to wash [[Netilat Yadayim]]. <ref>*Shulchan Aruch Harav 4:2, Eishel Avraham OC 4, and Rav Shlomo Zalman Auerbach in Halichot Shlomo 20:25 say that the obligation for children to wash begins at the age of [[chinuch]] as for other mitzvot which is approximately 5 or 6.
*Mishna Brurah 4:10 (based on Pri Megadim 7) says the obligation begins at the time when the child begins to eat on their own. Ben Ish Hai, Toledot 10 agrees.
*Rav Yaakov Kamenetsky in Emet LeYacov 4:10 says that it begins when a child is old enough to say [[amen]] to a bracha or recite a pasuk in Torah.
*The Kaf Hachayim 4:23 and Ben Ish Chai (Toldot #10) say that even a newborn's hands should be washed by their parents. See further [http://torah.org/advanced/weekly-halacha/5766/lechlecha.html Rabbi Neustadt at torah.org]</ref>

==Sources==
<references />
[[Category:Netilat Yadayim]]
[[Category:Orach Chaim]]

Lag BaOmer

2017-05-05T01:48:19Z

Yirmiyahu Perlow: /* Counting the Omer */

On the day of Lag BeOmer we increase our level of celebration a little.<ref>Rama 493:2</ref> Some of the reasons for this practice include: on Lag BaOmer the students of Rabbi Akiva stopped dying, <ref>Biur Halacha 493:2, Meiri Yevamot 62b, Kitzur S”A 120:6, Shelah Pesachim 525 </ref> Lag BaOmer is the Hilulah (anniversary of the passing) of Rabbi Shimon Bar Yochai,<ref>Chida in Moreh Etzbah 223 (see also Chida in Marit Ayin "Likkutim" 7) Chayei Adam Moadim 131:11, Benei Yissaschar Chodesh Iyar 3:3 </ref> Lag BaOmer is the day that Rabbi Akiva gave Semicha to his new students <ref>Pri Chadash 493, Kaf HaChaim 493:26 </ref>, and is the day that the Maan began to fall in the desert. <Ref>Sh”t Chatom Sofer Y”D 233 </ref>
==Tefillah==
# [[Tachanun]] is omitted on Lag BaOmer. It is also omitted at [[Mincha]] of the day before Lag BaOmer. <Ref>Rama 493:2, Kaf HaChaim 493:28, Mishna Brurah 493:9, Natai Gavriel ([[Pesach]] vol 3, 58:3) </ref>
# If Lag BaOmer falls out on Sunday Tzidkatcha is omitted at [[Mincha]] of [[Shabbat]] prior to Lag BaOmer. <ref> Levush 493, Natai Gavriel ([[Pesach]] vol 3, 58:4) </ref>
# One shouldn’t fast on Lag BeOmer. <Ref> Natai Gavriel ([[Pesach]] vol 3, 59:5) based on Meiri Yevamot 62b</ref> However, if one’s wedding is that day one may fast on Lag BaOmer. <Ref>Halichot Shlomo 11:22 </ref>

==Music==
# Music and dancing are permitted in order to honor the Hilulah of Rabbi Shimon Bar Yochai. <Ref>Yalkut Yosef 493:9. Natai Gavriel ([[Pesach]] vol 3, 58:11) just writes that music and dancing altogether are permitted. He cites the Pri Megadim E”A 493:1 and Kaf HaChaim 493:9. However, those sources seem to be dealing with the days in between Rosh Chodesh Sivan and Shavuot. Yet, they may be similar to Lag BeOmer in that we don't say Tachanun perhaps granted them a quasi-holiday status.</ref>
==Taking a haircut==
# Ashkenazim may cut their hair on the morning of Lag BaOmer. <Ref> Rama 493:2 </ref> while some are lenient to permit it from the night of Lag BaOmer. <Ref>Mishna Brurah 493:11 quoting the Eliyah Rabba </ref>Sephardim shouldn’t cut their hair until the morning of the 34th of the Omer. <ref>S”A 493:2 </ref>
# According to Ashkenazim, if Lag BaOmer falls out on Sunday then it’s permissible to cut one’s hair on Friday for kavod [[Shabbat]]. <ref>Rama 493:2. See Bear Hetiev 493:6 quotes those who are strict but ends off that if the minhag is to be lenient one doesn’t need to be strict. </ref> Some say it’s preferable to do so after [[Chatzot]] (halachic midday). <Ref>Halichot Shlomo (Chapter 11 note 79) </ref> If it is difficult to cut one's hair otherwise, one may cut it from Thursday night.<ref>Kaf HaChaim 493:23</ref>
# A groom, as well as the fathers of the groom and bride may shave on the 32nd day of the Omer before sunset of the 33rd. Other family members and guests should not shave before sunset. <ref> Rav Yisrael Belsky Piskei Halacha pg. 109–110 </ref>

==Practices of Lag BaOmer==
# Some Gedolim were very opposed to burning clothing because of [[Baal Tashchit]] (prohibition of wasting), while others defend the minhag. <Ref> Natai Gavriel ([[Pesach]] vol 3, 59:13) </ref>
# Kohanim shouldn’t go into the room where Rabbi Shimon Bar Yochai is buried in Meyron. <Ref>Halichot Shlomo 11:23 </ref>

==Counting the Omer==
# If one has not yet counted sefira on the night of Lag Baomer, he should not tell someone that tonight is Lag Baomer. If he does, he can still recite sefira with a beracha because of the combination of the factors that 1)he didn't intend to count the day and 2) it is possible that to fulfill the mitzva of counting one must count the weeks as well as the days.<ref> Chacham Benzion Abba Shaul (Or Litzion 3:16:4) </ref>

==Sources==
<references/>
[[Category:Holidays]]

Permissible ways to heat up food on Shabbat

2015-12-07T05:44:37Z

Yirmiyahu Perlow: /* Clarification of the first requirement */

{{Good}}
[[Image:Blech.jpeg|300px|right]]
==General guidelines of Hachzara==
===Returning food to an uncovered fire===
# There is a rabbinic prohibition not to return cooked food to a fire on [[Shabbat]] even if the food is fully cooked. Some say that the reason for the prohibition is that it looks like [[cooking]] and some that it is because one may come to stoke the coals. <Ref>
* The Mishnah ([[Shabbat]] 36b) records Beit Hillel’s opinion that one may not return a pot to a Kirah (type of stove meant to hold two pots) on [[Shabbat]] if the Kirah is heated with pressed sesame or wood unless the coals were covered with ashes or removed.
* Rashi [[Shabbat]] 36b "lo machzirim" says its "mechzay kimivashel", meaning, that the reason Chazal prohibited placing fully cooked food on the fire on [[Shabbat]] is that it looks like one is [[cooking]] on [[Shabbat]]. Baal HaMoar 16b, Rashba (38b s.v. MeKlal) in name of some geonim, Ritva (40b s.v. VeAskina), and Ran (17b s.v. Bei Rav Ashi) write that the prohibition of [[Hachzara]] is a gezerah of Chazal because it looks like [[cooking]] when one heats up cold food on [[Shabbat]]. Mishna Brurah 253:55 quotes this Ran.
* Rabbeinu Tam Sefer Hayashar 235 adds that Chazal prohibited it lest a person stoke the coals on [[Shabbat]]. Shaar HaTziyun 235:37 quotes this opinion of the Rabbeinu Tam.
* The Gemara and Rishonim discuss under what conditions may one return food to the fire. Based on the Rama 253:2, Shemirat [[Shabbat]] KeHilchata 1:18 rules that one may return food to a fire on [[Shabbat]] only under the following conditions: 1) the food is fully cooked, 2) it’s still somewhat hot (see the footnotes to [[#The opinion of the Ran]] about which foods need to be somewhat hot), 3) it was removed with intent be to returned, 4) one kept his hand on it, and 5) the fire is covered. For the slightly variant conditions according to Sephardim, see Yalkut Yosef 253:9.</ref>
# One may not return food to the oven on [[Shabbat]] even if the food is fully cooked and is very hot since an oven is considered an uncovered flame, [[Hachzara]] is forbidden. <Ref>Shemirat [[Shabbat]] KeHilchata 1:17 </ref>
## If there’s a metal insert in the oven to cover over the fires, some consider the oven to be considered a covered fire. <Ref> Sh”t Igrot Moshe 4:74:27 permits returning food to an oven on [[Shabbat]] if the oven has a metal insert of 4 sides to serve as a reminder. However, Sh”t Shevet HaLevi 3:48 argues on Igrot Moshe and holds that under all circumstances it’s forbidden to return food to the inside of an oven. </ref>
===Moving pots around on top of a fire===
# It’s permissible to move a pot from a small fire to a larger one, which is properly covered. <Ref>Shemirat [[Shabbat]] KeHilchata 1:21 </ref>
# A pot was on the edge of the blech (not above the fire) may be moved to the center of the blech (above the fire) as long as the area where the pot was originally was as hot as 113 degrees and the food was fully cooked. <Ref> Shemirat [[Shabbat]] KeHilchata 1:22 </ref>

==Conditions to permit Hachzara==
# Someone who takes food off the fire on [[Shabbat]] may return it under the following conditions:
## the food is fully cooked <ref> S”A 318:4 and Rama 253:2 rule like the Rambam and Tur who hold that unless foods are fully cooked one would violate [[Bishul]] Deoritta, against the Rosh ([[Shabbat]] 3:10-11) and Rashba ([[Shabbat]] 18b) who hold that once food is cooked KeMachal Ben Dursai it’s permissible to cook it even until it’s fully cooked food. Therefore, one may not return to the fire any food that’s not fully cooked otherwise there’s a potential Deoritta violation of [[bishul]]. Accordingly, Biur Halacha 318:4 D”H Shayach writes that even if one is in doubt whether the food is fully cooked or not one may not return the food to the fire. So brings Shemirat [[Shabbat]] KeHilchata 1:18 note 55. </ref>
## the fire must be covered <ref> S”A 253:2 writes that one may return hot food if the fire is Garuf or Katum. Mishna Brurah 253:81 adds that a similar metal try can be used as a cover of the fire to separate the fir from the pot. Similarly, S”A 253:3 writes that if on [[Shabbat]] morning one finds the food in one’s pot burning, one may remove it from the fire, put an empty pot on the fire and then the pot with food in it on top of the empty pot. Mishna Brurah 253:81 comments that it’s permissible to put the pot back on the fire since there’s an empty pot on the fire making it like Garuf or Katum. Kaf HaChaim 253:11, Sh”t Maharshag 2:50, Sh”t Igrot Moshe 1:93, and Shemirat [[Shabbat]] KeHilchata 1:18 rule that the fire must be covered in order to do [[Hachzara]] (Shemirat [[Shabbat]] KeHilchata (1 note 54 quotes Rabbi Shlomo Zalman as saying that one shouldn’t increase the flame when one puts a cover on top of it). Many poskim including Mishna Brurah 318:91, Shemirat [[Shabbat]] KeHilchata (chapter 1 note 59) in name of Rav Shlomo Zalman, and Sh”t Igrot Moshe 1:93 rule that one may cover the fire on [[Shabbat]] even if the pot is metal against Chazon Ish 37:11 who forbids putting metal on fire where it’ll become 113 degrees. </ref>
## at the time it was removed from the fire, one intends to put it back <ref> Rama 253:2 in name of the Tur rules that one must have intention to return the food to the fire when one takes it off. Shemirat [[Shabbat]] KeHilchata 1:18 agrees. Mishna Brurah 253:56 writes that if one still has the food in one’s hand but didn’t intend to return it to fire, one can be lenient in cases of need. </ref>
## According to Ashkenazim, the pot must remain in one’s hand or in one’s hand while resting on a table or ground, however according to Sephardim, as long as the pot wasn’t placed on the ground, one may return it. <ref> Rama 253:2 writes that one of the conditions of [[Hachzara]] is that one keeps the pot in one’s hand. Mishna Brurah 253:55 writes that it’s forbidden to return the pot even if one put it down on a table or bench. The Shemirat [[Shabbat]] KeHilchata 1:18 writes that if one keeps one hand on the pot as one rests in on a table one may return the pot to the covered fire. Many achronim including Torat [[Shabbat]] 253:11, Demesk Eliezer 253:11, Sh”t Igrot Moshe 4:74:33, and the 39 Melachos (vol 2 pg 619, by Rabbi Ribiat) rule that as one as one keeps one’s hand on the pot even if the pot was rested on a table or bench one may return the pot. [However, from the Biur Halacha 253:2 D”H Velo it seems not like this.] On the other hand, S”A 253:2 writes that one of the conditions is to make sure not to place the pot on the ground. Magen Avraham 253:20 writes that the S”A argues on the Rama and permits leaving it on a table or bench if one intends to return it to the fire. Thus, Yalkut Yosef ([[Shabbat]] vol 1 pg 103) writes that there’s no requirement to have the food in one's hand. </ref>
## According to Ashkenazim, the food (liquid and solid) should be slightly warm in order to return it to the fire, however some argue that solids don’t need to be warm at all. On the other hand, according to Sephardim, the liquids must still be 113 degrees (and solids can be cold). <ref> S”A 253:2 writes that a condition of [[Hachzara]] is that the food is still boiling meaning that it’s 113 degrees. This condition is referring specifically to liquids as the Mishna Brurah 253:54 explains that this condition is dependant one of [[bishul]] and not [[Hachzara]]. Since S”A 318:4 rules that a liquid may not be heated up once it’s not 113 degrees, so too here a liquid may not be put back on the covered fire unless it’s 113 degrees. However, Rama 253:2 and 318:15 writes that Ashkenazim are lenient to allow returning a fully cooked liquid as long as it’s now slightly warm. This is also the opinion of Mishna Brurah 253:54 and Shemirat [[Shabbat]] KeHilchata 1:18. Regarding solids, the Magen Avraham 253:36 writes that it also must be somewhat warm in order to return it to the fire. However, the Beiur Halacha 253:5 s.v. Ubilvad argues on the Magen Avraham based on the Buir HaGra. [It seems that Mishna Brurah 253:54, 91 rules like the Gra against the Magen Avraham even though he quotes the Magen Avraham (in 253:68).] The Shemirat [[Shabbat]] KeHilchata 1:18 seems to rule like the Magen Avraham, however, it’s unclear what he holds based on the footnote. Yalkut Yosef ([[Shabbat]] vol 1 pg 103) and Menuchat Ahava (3:2, vol 1 pg 50) agree with the Beiur Halacha that one may be lenient like the Gra. </ref>
===Clarification of the Second Requirement===
# One may not return the inset of a crockpot to the base unless it was covered with aluminum foil (or the like) and it's preferable to cover the knob as well. <ref> [[Shabbos]] Kitchen (Rabbi Simcha Bunim Cohen, p. 60)</ref>

===Clarification of the fourth requirement===
# According to Ashkenazim, in cases of need one may return food if it was placed on a table or bench as long as one had intent to return it a covered fire. <Ref> Beiur Halacha 253:2 s.v. VeDato writes in cases where one had intent to return the pot to the fire, and left it on the ground, in a case of need there’s room to be lenient. Shemirat [[Shabbat]] KeHilchata 1:19, Orchot [[Shabbat]] (vol 1 pg 85) agree. (It seems, however, that the Orchot [[Shabbat]] quotes Beiur Halacha even in cases where there’s no need). </ref>
# Some say that marble countertops are considered like a table or bench and if placed down there without intent, one may return it if there’s a need for the food. However, others say that marble countertops are considered like the ground and one shouldn’t return it to the fire unless there’s no other hot food. <Ref> Regarding placing a pot on a marble countertop there’s a dispute in the poskim. Petach Dvir 253:2, Sh”t Yitzchak Yiranen 2:42, and Menuchat Ahava 3:2, 3:8(3) write that anything attached to the ground is considered like the ground. Yalkut Yosef ([[Shabbat]] vol 1 pg 193 note 9) says that one has what to rely on if it was left on marble and not on the ground itself. Orchot [[Shabbat]] 2:46 brings a dispute between Rav Elyashiv, Rav Shlomo Zalman, and Rav Nassim Karlitz who are lenient regarding marble counters while, Rav Wosner is strict on this issue. </ref>
===If some of the conditions are lacking===
# If the pot was placed on a table or chair (and let go) but one had intent to return it to the fire, or one still has it in one’s hand but didn’t have intent to return it to the fire, one may be lenient if the food is needed as long as the other requirements (covered fire, fully cooked, still warm) have not been breached. <Ref> Beiur Halacha 253:2 s.v. VeDato (and Mishna Brurah 253:56) writes that if necessary (Shat Tzorech) one can rely on the Rishonim who say one doesn’t need intent if it’s still in one’s hand or one doesn’t need it in one’s hands if one has intent. Shemirat [[Shabbat]] KeHilchata 1:19 agrees. </ref>
# If one didn’t have intent to return the pot to the fire and the pot was placed on a table or chair (and let go), one shouldn’t be lenient to eat the food unless there’s no other hot food. <Ref>Shemirat [[Shabbat]] KeHilchata 1:20 </ref>
# If one didn't have intent to return the pot to the fire or that the pot was placed on a table or chair (and let go), one may return a pot of food to the fire as long as the food is needed and the other four requirements are satisfied. <ref> Shemirat [[Shabbat]] KeHilchata 1:19 </ref>

==Returning food to non-typical heating elements==
===Near a fire===
# It’s permissible to place completely cooked cold solid food near a fire to remove the chill or warm it up. According to Ashkenazim, completely cooked slightly warm liquid is the same as cold solid food, while according to Sephardim, only if the liquid is completely cooked and at least the temperature of Yad Soledet Bo to be placed near a fire.<ref> Nonetheless, the Ran 19a writes that one may place a cold fully cooked food near the fire on [[Shabbat]] even in an area where it can reach Yod Soldet Bo because it is not considered a normal way of [[cooking]]. The Bet Yosef 318:15 limits this leniency to a fully cooked solid food, but a cold liquid may not be heated up near the fire because it is considered [[Bishul]] according to many opinions. Thus, S”A 318:15 rules that one may place a cold fully cooked solid or boiling liquid near the fire even in an area where it may become Yad Soldet Bo. Mishna Brurah 318:96 explains that according to Shulchan Aruch the liquid only needs to be Yad Soledet Bo and not actually boiling. (Whether the liquid needs to be completely cooked besides for being Yad Soledet Bo, see [[footnote about Bishul Deoritta]].) Rama 318:15, however, writes that the Ashkenazic minhag is to be lenient regarding reheating cooked liquids as long as it’s slightly warm. Shemirat [[Shabbat]] KeHilchata 1:13 and [[Shabbos]] Kitchen (pg 43) agree. </ref>
# Cold liquids that are fully cooked may not be placed in an area where if the food was left there it would reach Yad Soldet Bo unless there’s a great need, such as heating milk for a baby, and one’s intent is only to warm it or remove the chill and one actually removes it before it reaches Yad Soldet Bo. <Ref> Shemirat [[Shabbat]] KeHilchata 1:13 </ref>
# One may not put uncooked food in area (near the fire) where it could eventually reach 110 degrees even if one intends to remove it from that area before it becomes 110 degrees. However, if it wouldn't reach 110 degrees even if it was left there, then it's permissible. <Ref>39 Melachos (vol 2 pg 563), Shemirat [[Shabbat]] KeHilchata 1:13 </ref>
# It’s forbidden to place a piece of bread close enough to the fire that it will toast. <Ref> Shemirat [[Shabbat]] KeHilchata 1:62 </ref>
# It’s forbidden to dry wet clothes by placing them near a heater or radiator. <Ref> Shemirat [[Shabbat]] KeHilchata 15:9-11 </ref>

===Covered fire (Blech)===
# Many poskim permit covering the fire on [[Shabbat]] with a metal tray if the flame isn’t strong enough to make the tray red-hot. <Ref> Sh”t Zera Emet 3:26 permits one to put a metal tray (with small holes) on a fire on [[Shabbat]] and then do [[Hachzara]] based on S”A 318:8 where he brings the dispute whether one can do [[Hachzara]] on an empty over the fire and rules like the lenient opinion. Chazon Ish 37:11 argues that actually placing the metal sheet on the fire is the forbidden act of [[Mavir]] based on Rambam ([[Shabbat]] 12:1, 9:6) who says that one who heats metal to mold it violates [[Mavir]]. Even though S”A 253:3 writes that on [[Shabbat]] day one can put a empty pot on a fire (and then return a pot that was on the fire right before), Chazon Ish explains that S”A is talking about a earthenware pot and not metal. However Nishmat Adam 20:1, Kesot HaShulchan (134 pg 42), Sh”t [[Shevet Halevi]] 1:91, Sh”t She’ilat Shaul 29, Chazon Ovadyah ([[Shabbat]] 1 pg 55), and Sh”t Tefilah LeMoshe 1:59 (pg 647) argue that in our case the tray won’t become hot as a coal or hot enough to be reshaped and so it should be permitted. Shemirat [[Shabbat]] KeHilchata 1:23 and 1:38 permits covering the fire on [[Shabbat]] as long as the fire isn’t strong enough to make the tray red-hot. </ref>
'''According to Ashkenazim'''
# It’s forbidden to place a pot of fully cooked food on a blech (a metal tray covering the fire) even if one’s intent is just to remove it’s chill. <Ref> Shemirat [[Shabbat]] KeHilchata 1:25, Sh”t Igrot Moshe 1:94, [[Shabbos]] Kitchen (pg 44), 39 Melachos (vol 2 pg 564) </ref> However, many permit placing fully cooked food on a blech on the area where it doesn’t reach 113 degrees. <Ref> [[Shabbos]] Kitchen pg 44, Igrot Moshe 1:94. However, Az Nidabru 8 forbids even in an area where the blech will not reach Yad Solet Bo. </ref>
# Some say that it’s permissible to put foods on the blech on [[shabbat]] which could not be cooked on the blech (such as [[challah]] or kugel) as long as one doesn’t put it on the area which is over the fire. <ref> 39 Melachos (vol 2 pg 564) quoting Rav Shlomo Zalman </ref>
# One may move pots from a cooler area to a warmer position on the blech only if the food is fully cooked and the area from which it stood originally was 113 degrees. <Ref>Shemirat [[Shabbat]] KeHilchata 1:25 </ref>
'''According to Sephardim'''
# According to Sephardim, it’s permissible to put a solid completely cooked food on top of a blech or hotplate on [[Shabbat]]. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=429 Rabbi Mansour on Dailyhalacha.com], Yalkut Yosef ([[Shabbat]] vol 3 pg 207) </ref> However, it is forbidden to put a cooked liquid on a blech or hotplate on [[Shabbat]] unless one fulfills the conditions of [[Hachzara]], however it is permissible to ask a non-Jew to put a cooked liquid on top of a blech or hotplate on [[Shabbat]]. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=429 Rabbi Mansour on Dailyhalacha.com], Yalkut Yosef ([[Shabbat]] vol 3 pg 207) </ref>
===One pot on top of another===
# One may place cold fully cooked solid food on top of a pot that is on the fire on [[Shabbat]] because that is not considered on top of a fire at all. <Ref>
* The Tosefta ([[Shabbat]] 3:23) permits placing a pot of food on top of another pot (Kedeirah Al Gabei Kedeirah) on [[Shabbat]] in order to preserve the heat of the top pot but not in order to heat it up. The Bet Yosef 258 quotes Rabbeinu Yerucham, who cites the Rosh’s opinion that the requirement that the food be hot is true only regarding foods that weren’t fully cooked or liquids, but a cold fully cooked solid may be placed on top of a pot on [[Shabbat]]. Rabbeinu Yerucham then quotes a second opinion that placing cold food on top of a pot is like placing it on a fire which is forbidden. S”A 318:8 rules like the Rosh. Many achronim including Gra 318:7, Eliyah Rabba 318:21, Mishna Brurah 318:60, Shemirat [[Shabbat]] KeHilchata 1:36, and Yalkut Yosef ([[Shabbat]] vol 3 pg 207) agree.
* Additionally, Rabbenu Yerucham quotes a dispute whether this leniency applies even if the bottom pot is on the fire, or only if it isn’t on the fire. S”A 318:7 quotes these two opinions without ruling. Magen Avraham 318:24 and Mishna Brurah 318:55 rule like the first opinion. Thus, Shemirat [[Shabbat]] KeHilchata 1:42 rules that one may place cold fully cooked solid food on top of another pot of food that is on the fire, even if it will become Yad Soldet Bo. [[Shabbos]] Kitchen (p. 41-2) and Orchot [[Shabbat]] (p. 99) agree.</ref> According to Sephardim, a fully cooked liquid, which is also at least Yad Soledet Bo is the equivalent of a fully cooked solid food, according to Ashkenazim, a fully cooked liquid which is at least slightly warm, is the equivalent of fully cooked solid food. <ref>Even though Shulchan Aruch 318:7 writes that liquids must be as hot as Yad Soldet Bo, Rama 318:15 argues that even if it’s just slightly warm it’s permissible. Shemirat [[Shabbat]] KeHilchata 1:36 agrees. </ref>
# Note that this leniency only applies if the bottom pot is filled with food and not if it is empty. <ref>
* Shulchan Aruch 318:8 rules that one may place fully cooked cold food on top of another pot on the fire. On the other hand, the S”A 253:3 rules that one may return food on top of an old pot only if the food is still hot and wasn’t placed on the ground, implying that placing food on top of another pot isn’t permitted without the conditions of [[Hachzara]]. The Pri Megadim E”A 253:33 answers that the leniency spoken about in 318:8 only applies if the bottom pot is filled with food, and not if it is empty. Bei’ur Halacha 253:3 s.v. Veyezaher, Chazon Ish 37, Sh”t Az Nidbaru 3:14, and [[Shabbos]] Kitchen (Rabbi Simcha Bunim Kohen; pg 42) agree that the bottom pot must be filled with food. See, however, Sh”t Shevet HaLevi 1:91.
* See Shemirat [[Shabbat]] KeHilchata (chap 1, note 126) who writes that if the empty pot isn't on top of the fire directly but rather on top of a tray which covered the fire, then one may place fully cooked solid food on top of the empty pot because that's considered like a pot on top of a pot. Piskei Teshuvot 253:25 agrees. Also, Orchot [[Shabbat]] (p. 100) writes that some permit placing fully cooked cold food on top of an empty pot on top of an electric hot plate. However, Rav Mordechai Willig in Am Mordechai (p. 30) disagrees because there should be no difference between one blech and two or a flat blech and a crooked blech. </ref>
# If the food isn't fully cooked, one may not place the food on top of another pot which is on the fire <Ref> S”A 318:7-8 quotes a dispute whether one may place a pot with cold solids or hot liquids which are Yad Soldet Bo on top of a pot that’s on the fire and rules leniently. Even though the Taz 318:11 writes that it’s permissible even if it’s not fully cooked (but seems to require that the pot will not be able to cook), Mishna Brurah 318:55 rules that the food must be fully cooked based on many Achronim (Bach, Gra, Tosefet [[Shabbat]], Olat [[Shabbat]], Maamer Mordechai, Pri Megadim) who disagree with the Taz 318:9 on a similar issue. Shemirat [[Shabbat]] KeHilchata 1:36 rules like the Mishna Brurah. </ref> unless there's no chance that the pot will reach Yad Soldet Bo if it was left there. <Ref> Beiur Halacha 318:6 s.v. Ad SheTehe, Shemirat [[Shabbat]] KeHilchata 1:36 </ref>
# It’s forbidden to place a pot on top of another pot where the top pot contains food with containing large quantities of congealed fat. However, if there’s only a little congealed fat such that when melted it mixes with the rest of the food it’s permissible. If fat was dissolved it may be eaten. It’s also permitted to dissolve a sauce that is normally eaten in its congealed state such as fish sauce. <Ref> Shemirat [[Shabbat]] KeHilchata 1:37 </ref>
===Kedeirah Blech===
# Some say that placing food on a “Kedeirah Blech,” a rectangular box filled with water placed on top of the fire before [[Shabbat]], is the same as placing food on top of a pot on the fire, while others say that it merely like a covered fire, to which one may not return food without fulfilling certain conditions (see the [[#Covered_fire_(Blech)]] section). <Ref> A “Kedeirah Blech” is a covered rectangular metal box containing water that is meant to serve as a “pot” on top of the fire upon which pots can rest. Rav Hershel Schachter (“Hilchos [[Bishul]] B’[[Shabbos]]”, min 56-9) rules that a “Kedeirah Blech” is like a pot on top of a pot and is permissible. Rav Mordechai Willig (Am Mordechai p. 28), though, argues that since the water inside the “Kedierah Blech” isn’t meant to be consumed, it is not similar to the case of a pot on top of a pot. Rabbi Elyashiv (cited by The 39 Melachos [[Bishul]] note #212), Rabbi Belsky (39 Melachos [[Bishul]] note #211; on ouradio.org, [http://www.ouradio.org/ouradio/channel/C2055/ “Cooking on Shabbos- A HOT TOPIC”], min 60-68), and Rabbi Dovid Cohen (oukosher.org) agree.
* Shevet HaKehati 4:110 and Az Nidbaru 1:38 say that a pot inside a pot isn’t considered a Kedeirah Al Gabi Kedeirah. Shemirat [[Shabbat]] KeHilchata (chap 1, note 118), 39 Melachos (regarding a double boiler), and Piskei Teshuvot 253:25 agree. Note that this is a case of a pot inside of a pot, such as a double boiler, but isn't the same as the Kedeirah Blech.</ref>
===Electric Hotplates===
# Many authorities permit placing food on an electric hotplate which does not have an adjustable temperature setting, even without fulfilling the conditions of [[Hachzara]], since it is not a usual way of [[cooking]]. However, others say that it is considered like a covered fire, upon which one may not return food without fulfilling the conditions of [[Hachzara]]. <Ref>
* Rav Mordechai Willig (Am Mordecahi p. 48) writes that one may heat up cold fully cooked solid food on an electric hotplate which is not used for [[cooking]] and has only one temperature setting. Halachos of [[Shabbos]] (p. 313), [[Shabbos]] Kitchen (p. 43), and Chazon Ovadyah (p. 78) agree. See Sh”t Igrot Moshe 4:74:35 who rules that if it is impossible cook on a particular electric hotplate, one may heat up already warm food on it if it has only one setting. Shemirat [[Shabbat]] KeHilchata 1:30, however, rules that an electric hot plate is a like a covered fire and one may not return food onto it without fulfilling the other conditions of [[Hachzara]]. (Rabbi Neuwirth emphasizes this in his approbation of Am Mordechai (p. 7).) Rabbi Belsky (quoted by Halachically Speaking 4:16:3) and Orchot [[Shabbat]] (p. 99) agree.
* Chazon Ovadyah ([[Shabbat]] 1 pg 55) holds that since [[Hachzara]] is only forbidden as it looks like [[cooking]] a plaata (electric hotplate) which isn’t used for [[cooking]] should be permitted for [[Hachzara]]. Rav Frankel (Kol Torah (Iyar 5723, Sh”t Har Tzvi O”C 136, Toldot Zev ([[Shabbat]] 2 pg 234)) concurs. Sh”t Igrot Moshe (O”C 4:74(35), 1:93) permits [[Hachzara]] on a blech if the food is fully cooked because it’s not used to cook and being a blech for [[Shabbat]] it serves as a reminder it’s [[Shabbat]]. Sh”t Yashkil LeAvdi O”C 7:28, Rav Shlomo Zalman Aurbach (Shulchan Shlomo 253:27), Sh”t Tzitz Eliezer 8:26, Chukei Chaim Peretz 8 in name of Rav Sheinberg, Sh”t Me’oneh Lashon 22, Sh”t Tefilah LeMoshe 1:32, and Yitzchak Yiranen (pg 50) concur to permit [[Hachzara]] on a plaata. However, Yashiv Moshe (Rabbi Twersky pg 36) in name of Rav Elyashiv and Sh”t Avnei Yishfeh 1:83 are strict because a plaata is sometimes used to cook. See also Sh”t Shemesh UMagen 1:53 and 3:54(3).
* See Halachos of [[Shabbat]] (p. 313) who rules that one may place food on a radiator. See also Shemirat [[Shabbat]] KeHilchata 1:30, who argues that a radiator is like a covered fire upon which one may not return food to it on [[Shabbat]] without fulfilling the other conditions of [[Hachzara]].</ref>
===Crock-pot===
# Some say that one may leave fully cooked food in a crock-pot which is on a timer (set from before [[Shabbat]]) to turn on [[Shabbat]] morning and off [[Shabbat]] afternoon, however, some question this. <ref>[http://www.ou.org/webcast_kosher Rabbi Hershel Schachter] (OU Kosher Webcast, min 13-16) says that even though the Shemirat [[Shabbat]] Kehilchata is lenient there is room to be strict because the Chazon Ish had a doubt about this. </ref>
===Warming Drawers===
# Some permit placing fully cooked solid food in a warming drawer if one turns it on the low setting, which it can't be used for [[cooking]], and the knob to adjust the temperature is covered, while others forbid (see below for details).<ref>
* Rabbi Gedalia Schwartz ([http://www.crcweb.org/Sappirim/Sappirim%206%20(Nov%202007).pdf Sappirim 5768], Issue 6) ruled that one may place food in a warming drawer if they are set to the low setting so that they aren’t used for [[cooking]] and the knobs are removed or covered. He notes that this only applies to solid completely cooked food.
* Rabbi Belsky (on ouradio.org, [http://www.ouradio.org/ouradio/channel/C2055/ “Cooking on Shabbos- A HOT TOPIC”], min 6-8) says that essentially it may be permitted to use a warming drawer on [[Shabbat]] which looks different than other warming drawers and only reaches temperatures of 175 degrees, but doesn’t conclude that it is actually permissible, because it is too similar to other warming drawers. However, if the warmer drawer is adjustable or it could reach temperatures of 275 degrees it is certainly forbidden.
* Rabbi Muschell ([http://www.star-k.org/kashrus/kk-cooking-ovenshabbos.htm star-k.org]) writes that if the warming drawer reaches above 120 degrees one may not place food in there on [[Shabbat]]. Rather he writes that one may leave food in there from before [[Shabbat]] on a few conditions. If the temperature is adjustable the knob must be covered. If opening the warming drawer is thermostatically controlled one may only open the drawer once on [[Shabbat]], removing everything at one time. Similarly, on another page, the [http://star-k.org/cons-appl-wolf-warmdrawer.htm Star-K] writes that all food should be placed in the drawer before [[Shabbat]] and may not be placed there on [[Shabbat]]. The drawer may be opened only once and so one should remove all food at one time. Additionally, the Star-K writes, that one should cover the knobs and the temperature certainly may not be adjusted on [[Shabbat]].</ref>
===The opinion of the Ran===
# Some say that if solid food was on the Blech during [[Bein HaShemashot]] and was removed on [[Shabbat]], it may be returned to a covered fire on [[Shabbat]] as long as it is fully cooked, while many others reject this leniency. <Ref>
* The Ran ([[Shabbat]] 17b) infers from the Yerushalmi that if food was on the fire from before [[Shabbat]] and was removed only once [[Shabbat]] began, it may be returned without all of the conditions of [[Hachzara]]. Bet Yosef 253:2 writes that many Rrishonim, including Tosfot, Rosh, and Rambam, disagree with the Ran. Nonetheless, the Rama 253:2 records the minhag to rely on the Ran but advises one to be strict. Mishna Brurah 253:63 explains that this leniency only removes the conditions of intending to return the food and keeping it in one’s hand; the food would still have to be fully cooked and placed on a covered fire.
* Magen Avraham 253:36 writes that besides for the other conditions of [[Hachzara]] it is only permitted to return a solid food to a covered fire if it is not completely cold because otherwise it looks like one is [[cooking]] on [[Shabbat]]. Bei’ur Halacha 253:5 s.v. UBilvad, however, explains that the Gra argues that only liquids need to be warm in order to be returned, but solids may be returned even if they are cold. Shemirat [[Shabbat]] KeHilchata 1:20 and Sh”t Igrot Moshe 4:74:31 rule like the Magen Avraham, while Chazon Ovadyah (p. 80) agrees with the Gra. Mishna Brurah 253:67 defends the minhag to some degree. Chazon Ish dissapproves of relying on this leneincy. Rabbi Shimon Eider (Halachos of [[Shabbos]], chap 14, sec F, pg 355) rules that one should not rely on this lenient ruling and writes that the Mishna Brurah's defense wouldn't apply nowadays.
* Rav Soloveitchik (cited by Rabbi Jachter in “[[Hachzara]] and [[Hatmana]]”, koltorah.org) ruled that one may rely on the Ran. (This ruling of Rav Soloveitchik is also recorded in [http://books.google.com/books?id=XDzlvJ5zsfsC&pg=PA91&lpg=PA91&dq=rewarming+food+on+shabbos+the+rav+soloveitchik&source=bl&ots=zGIQw2Rkng&sig=3aiB2mMukVfevkvDRG94ziTvueY&hl=en&ei=TOuqToa3C6PW0QGO4uyEDw&sa=X&oi=book_result&ct=result&resnum=4&sqi=2&ved=0CDQQ6AEwAw#v=onepage&q&f=false Halakhic positions of Rabbi Joseph B. Soloveitchik], (Rabbi Zeigler, vol 4, pg 90-1) and by [http://www.tzemachdovid.org/thepracticaltorah/vayakhel.shtml Rabbi Michael Taubes].) This is also relying on the Gra’s opinion that only liquids need to be warm. Rav Mordechai Willig (Am Mordechai p. 47), however, rules that initially one should not rely on this lenient ruling. Rav Hershel Schachter (“Hilchos [[Bishul]] B’[[Shabbos]]”, min 52-5), Shemirat [[Shabbat]] KeHilchata 1:23, 39 Melachos ([[Bishul]] #203), and Halachos of [[Shabbos]] (p. 355) agree.
* [http://www.yutorah.org/lectures/lecture.cfm/761944/Rabbi_Dovid_Miller/Shabbat_42_-_Bishul_11_-_hachzara_on_blechs_and_plattas Rabbi Dovid Miller] in explaining the topic emphasizes that Rav Soloveitchik only permitted reheating fully cooked solid food but not liquids or soup. </ref>
==Questions==
* May one return cold fully cooked food to a blech on [[Shabbos]]? See the [[#Covered fire (Blech)]] section above.
* May one return cold fully cooked food to an electric hotplate on [[Shabbos]]? See the [[#Electric Hotplates]] section above.
* May one return cold fully cooked food to an Kedierah Blech on [[Shabbos]]? See the [[#Kedierah Blech]] section above.
==Sources==
<references/>
[[Category:Shabbat]]

Borer

2015-07-17T22:30:33Z

Yirmiyahu Perlow:

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==Definition and categories of Borer==
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# Borer is one of the 39 forbidden [[Av]] Melachot of [[Shabbat]]. Borer can be defined as taking something out of a mixture at random and placing it in a designated group or pile. <Ref>Sh”t Mechaze Eliyahu in name of Rav Shlomo Zalman and Rav Elyashiv, [[Shabbos]] Kitchen pg 85. Mishna Brurah in his introduction to Siman 319 writes that Borer is one of the [[Av]] Melachot and incurs the same penalties of a Chatat Korban for an unintentional violation and stoning for intentional violation. Unfortunately, many people transgress this prohibition without thinking because it’s a very common activity and almost unavoidable. </ref>
# One violates Borer on a Deoritta level in one of three ways. The common factor between all of them is that such is the normal way Borer is done during the weekday. <Ref> Mishna Brurah (319 introduction). </ref>
## Separating refuse from food is a violation of Borer. Even if one takes the food with one’s hands with intent to eat the food immediately, one still violates Borer on a Deoritta level. <Ref> Mishna Brurah (319 introduction). </ref>
## Separating with a vessel used for separating such as a strainer or a sieve is a violation of Borer. Even if one takes the food from the refuse for immediate use, nonetheless, one violates Borer on a Deoritta level. <Ref> Mishna Brurah (319 introduction). </ref>
## Separating to eat the food after some time. Even if one separates with one’s hands the food from the refuse, one still violates Borer on a Deoritta level. <Ref> Mishna Brurah (319 introduction). <br />
* The Gemara (74a) cites a cryptic Braisa, which seems self-contradictory: the Braisa first permits selecting from a food mixture and then rules that doing so is forbidden by Torah law. The Gemara suggests five ways to reconcile the Braisa, three of which remain relevant. First, one may select from a food mixture by hand but it is forbidden by Torah law to select using a specialized sorting instrument such as a sieve. Second, one may select from a food mixture as long as one takes the Ochel (food) from the Psoles (non-food) but it is forbidden by Torah law to select the Psoles from the Ochel. Third, one may select from a food mixture for purposes of immediate consumption but selecting and then putting aside for future use is forbidden by Torah law. * Rabbeinu Chananel (74a-b) understands that the three answers of the Gemara do not disagree; in order to avoid Borer one must fulfill all three conditions by separating the Ochel from the Psoles by hand for immediate use. While the halacha follows Rabbeinu Chananel, since Shulchan Aruch 317:1 agrees with him, it is interesting to note that not all rishonim agree.
* For instance, Rashi 75a s.v. vehatanya holds that as long as a person does the separation immediately before eating it is permitted. Rashi’s opinion seems to be that the primary requirement is that perform an action as part of the process of eating. In any event, Tosfot 75a s.v. vahatanya disagrees with Rashi’s approach and seems to require at least that the selection be for immediate consumption as well done with one’s hand. Perhaps Tosfot believes it is only permitted to separate foods if it is significantly different from the way that a person would separate for storage. </ref>
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==In the Mishkan==
# In the construction of the Mishkan, Borer was performed as part of the process of manufacturing dyes. <ref> Rashi 73a s.v. Haofeh </ref>; after the dye plants were threshed, any impurities that could not be removed by winnowing, such as rocks and pebbles were hand-selected out of the mixture. <ref> Rambam Peirush Hamishnayos 7:2, Rashi 73a s.v. Haborer </ref>
==Separating for other people==
# One is permitted to separate for other people as long as one does it for immediate use, with one’s hand, and food from the refuse. <Ref> Rama 319:1 writes that it’s permissible to separate for others to eat. Mishna Brurah 319:6 clarifies that it’s permissible even if one is preparing for others but he himself isn’t eating from the food that was separated. </ref>
# One is permitted to separate for guests (or peel fruits) enough food that it should be presentable even if one knows that not all of the food will be eaten. <Ref> Sh”t Rav Pealim 1:12 writes that it’s logical that it’s permissible to separate food to fill a plate or basket for guests even if the guests won’t eat all the food because one is separating for an immediate purpose of serving the guests respectfully. This is also the opinion of Ben Ish Chai (Beshalach 3), Or Letzion (vol 2 chap 31:3), and Shemirat [[Shabbat]] Kehilchata (chap 3:40 note 115) in name of Rav Shlomo Zalman. </ref>
# It’s permitted to separate for animals as long as it’s for immediate use, with one’s hand, and one separates the food from the refuse. <Ref> Shemirat [[Shabbat]] KeHilchata 3:7 </ref>

==The permitted way to separate==
# In order to permit selecting on [[Shabbat]] one must fulfill the following three conditions:
## You must separate what you want from what you don’t want.
## You must separate with one’s hand.
## You must separate for immediate use or just prior to a meal (the amount of time it takes to prepare the food). <ref> S”A 319:1-2, Shemirat [[Shabbat]] KeHilchata 3:2 bring these three requirements as halacha. </ref>

==Clarification of the first condition==
# It's permissible to remove a the refuse together with a piece of a good food. <ref> Taz 319:13 writes that when removing a fly from a drink it’s permissible if one takes the fly with some liquid with it. Most achronim hold like the Taz including Kitzur Shulchan Aruch 80:19, Mishna Brurah 319:61, Shemirat [[Shabbat]] KeHilchata 3:18, and The 39 Melachos (Rabbi Ribiat, vol 3 pg 419).
* Chazon Ish explained that the Taz means that since the fly was contained in a separate mixture of liquid removing that mixture entirely and not separating within the mixture is permissible. According to this, a significant amount of liquid must be removed with the fly so that it can form it’s own mixture.
* However, [[Shabbos]] Kitchen (pg 104-5 in the note) writes that the Mishna Brurah disagrees with the Chazon ish and concludes that a particle of liquid suffices and that the Taz’s leniency would apply to dry foods. The [[Shabbat]] kitchen explains that the reason of the Taz’s leniency is because of it’s not similar to the way borer is normally done.
* Iglai Tal #6 writes that the Taz’s leniency only allows you to do it right before the eating. [[Shabbos]] Kitchen argues that it should be permitted even for storing away. Menuchat Ahava 7:11 agrees. See Sh”t [[Tefillah]] lemoshe 1:49(9) who argues on the Chazon Ish.</ref> Nonetheless, one should make sure that one remove a substantial amount of good together with the bad. <ref> The 39 Melachos (Rabbi Ribiat, vol 3 pg 421) </ref>
# If one has food in one’s mouth one may remove what you don't want from what you want. <Ref> Igrot Moshe O”C 4:74 Borer 7, Shemirat [[Shabbat]] KeHilchata 3:11, and [[Shabbos]] Kitchen (pg 103) </ref>
# If a food has a peel that covers it entirely one may remove the part that’s unwanted (peel) from the part that’s desired (fruit), however this action must be done right before the meal and with one's hand. <Ref> S”A 321:19, Beiur Halacha 321:19 s.v. LeKlof, Menuchat Ahava (vol 2 7:11), and Shemirat [[Shabbat]] KeHilchata 3:29 </ref>
# Where it’s impossible to separate the food from the waste it’s permissible to take out the waste. For example, one who cuts open a cantaloupe may scoop out the seeds and leave the fruit. <Ref>[[Shabbos]] Kitchen (pg 103) in name of Rav Scheinberg </ref>
====Taking refuse from the food====
# It is forbidden to separate on [[Shabbat]] by taking the refuse from the food. It is forbidden even when it’s done with one hand. <Ref> S”A 319:4 writes that it’s forbidden to take the refuse from food even with one hand. Mishna Brurah 319:17 writes that even though some don’t have the words “one hand” in S”A, still one shouldn’t be lenient to take to take refuse from food with one hand. This halacha is also found in Shemirat [[Shabbat]] KeHilchata 3:22. </ref>
# One violates Borer by taking the refuse from the food even if one only separated a portion of the refuse and didn’t complete the separation. <Ref> Shemirat [[Shabbat]] KeHilchata 3:10 </ref>
# It’s forbidden to separate refuse from food even if the refuse is slightly edible. <Ref> Mishna Brurah 319:7 writes that it’s forbidden MeDerabbanan to separate the refuse from the food even if a refuse is slightly edible. </ref>

====Taking a desired food from an undesired one====
# If there are two foods that are mixed and one wants one to eat one now and not the other, the one he wants to eat is called the ‘food’ and the unwanted one is called the ‘refuse’ and so it is forbidden to take the unwanted one from the other. <Ref> S”A 319:10, Mishna Brurah 319:13-4, [[Shabbos]] Kitchen pg 86 </ref>
# For example, if almonds and walnuts are mixed, and one only intends to eat the almonds, one may take the almonds from the mixture but not the walnuts. <Ref>Shemirat [[Shabbat]] KeHilchata 3:3 </ref>
====Separating two foods to be used for later====
# If there’s two foods (meaning both are desired for use) there’s a dispute whether one is allowed to separate for later use, Ashkenazim should be strict and Sephardim may be lenient. <Ref> The Pri Megadim (M”Z 319:2) writes that there’s a logic to permit separating two foods if one will eat both but just after some time since in this case there’s no food being taken from refuse, and concludes with a Tzarich Iyun. However, the Mishna Brurah (319:12, Beiur Halacha 319:3 s.v. Hayu) based on Tosafot [[Shabbat]] 74a d"h "hay lifanav shnei mini ochlin" argues that it’s a definite violation of Borer to separate the two foods. Or Letzion (vol 2 chap 31 note 4), Menuchat Ahava, and [[Shabbos]] Kitchen (84) rule like Mishna Brurah. Yalkut Yosef ([[Shabbat]] vol 3 pg 279; see Sh”t Yabia Omer 5:31:5) brings two opinions and leaves it as a doubt. Sh”t Maharshag 1:54 also leaves this question in doubt. </ref>
# It’s permissible to separate a food that’s not desired now but desired for later in the same meal from another food that’s desired right now. <Ref> [[Shabbos]] Kitchen (pg 103), Shemirat [[Shabbat]] KeHilchata 3:65 </ref>
===Examples===
# It’s permissible to remove a sticker, label, or foil stuck to [[challah]], as long as it is done right before eating. <ref>Shemirat [[Shabbat]] KeHilchata 3:31 </ref>
# One may remove honeydew or other melon seeds which are concentrated in the center of the fruit if done right before eating. <Ref> Shemirat [[Shabbat]] KeHilchata 3:33 </ref>
# A knife isn’t considered a vessel designated for borer and may be used to peel. <Ref> Shemirat [[Shabbat]] KeHilchata 3:31 </ref>
# One may remove a stem from a fruit right before eating. <Ref> Shemirat [[Shabbat]] KeHilchata 3:35 </ref>
# It’s permissible to crack a nut with a nutcracker. <Ref> Shemirat [[Shabbat]] KeHilchata 3:38 explains that a nutcracker just breaks the shell but doesn’t complete the separation. </ref>
# If a candy wrapper got stuck to the candy, one should only remove the wrapper right before eating. <Ref> Shemirat [[Shabbat]] KeHilchata 3:39 </ref>
===Peeling===
# It is permissible to remove a inedible shell or peel from a food as long as it’s done by hand and immediately prior to eating. Examples include:
* eggshells
* onion peel
* potato peel
* banana peel
* sausages peel
* melon peel
* peanut shell <ref> Shemirat [[Shabbat]] KeHilchata 3:31,34, Menuchat Ahava (vol 2, 7:7) </ref>

==Clarification of the second condition==
# It’s forbidden to use a sieve or strainer. <Ref>S”A 319:1 </ref>
# A utensil like a fork is permissible if it’s used as an extension to one’s hand, meaning it’s used not to get one’s hands dirty or in order to pick up a liquid but it doesn’t help one separate any better than if one did it with one’s hands. Some Sephardic authorities permit under all circumstances. <Ref> Rabbi Moshe Feinstein in Sh”t Igrot Moshe O"C 1:126, Brit Olam (Borer #28), Shemirat [[Shabbat]] KeHilchata 3:45, and [[Shabbos]] Kitchen permit using utensils when they are used as because one can't touch it with one's hand (because of manners or the food is hot) but when it's used to aid in seperation, the utensils are forbidden. However, Yalkut Yosef ([[Shabbat]] vol 3 pg 261) in name of [[Rabbi Ovadyah Yosef]], Menuchat Ahava (vol 2 7:7), and Sh"t Or Letzion (1:27 pg 68) permit it under all circumstances. Lastly, Rabbi Shlomo Amar in Sh"t Shema Shlomo 1:8 writes that it's preferable to be strict like the Igrot Moshe, however in cases of great need or if there's a doubt whether it's aidding the separation or it's for conveince, it's permissible. </ref>
# Some say that using a peeler is an issue of using a tool designated for Borer.<ref>39 Melachos (v. 2, p. 404) citing the Eglei Tal</ref>

==Clarification of the third condition==
# It is only permitted to separate with intent to eat the food immediately, while it’s forbidden to separate with intent to eat the food after some time even within the same day. <Ref> S”A 319:2 rules that separating food in one’s hand for later in the day is considered like separating to store the food and one violates Borer Deoritta. </ref>
# Separating before a meal for the time it takes to prepare the meal is considered separating for immediate use. For example if it takes one a half hour to prepare for the meal one may separate only within a half hour of the meal. <Ref> Mishna Brurah 319:45 says that the borer must be done right next to the meal. Even though the Ben Ish Chai (Beshalach 1) writes that within a half hour of the meal is considered immediately before the meal, Sh”t Igrot Moshe 4:74 (Borer #13) holds that one only has the time it takes to prepare the meal prior to the meal. So writes the Shemirat [[Shabbat]] KeHilchata 3:63, The 39 Melachos (Rabbi Ribiat, vol 3 pg 412), [[Shabbos]] Kitchen (pg 100), Yalkut Yosef ([[Shabbat]] vol 3 pg 265 486), and Menuchat Ahava (vol 2 7:6). </ref> One may not separate and then take a few minute break before the meal. <ref> The 39 Melachos (Rabbi Ribiat, vol 3, pg 412) </ref>
# Separating right before a meal is permissible even if one will only eat the food later in meal which may be after several hours. However, separating to eat food after the meal or in another meal is forbidden. <Ref> Mishna Brurah 319:5 writes that separating with intent to eat the food after the meal or in another meal is forbidden. </ref>
# Some say that the time limit for separating food from other food has a longer time period that separating food from waste, however, Ashkenazim shouldn’t rely on this, and Sephardim shouldn’t rely on this unless there’s a great need. <Ref>Rambam ([[Shabbat]] 8:13) writes that one violates Borer if one separates for later in the day such as separating in the morning with intent to eat in the evening. Bet Yosef (319:1-3; Bet Yosef is the author of S”A) explains that the Rambam holds that by separating two foods (one that’s wanted and one unwanted) one is permitted to separate even if one will eat it in the next 3-4 hours, whereas separating a food from a refuse is permitted to only immediately prior to a meal. [Yalkut Yosef ([[Shabbat]] vol 3 pg 278) quotes Rabbi Moshe Hershler’s notes to Ramban (note 158) who explains that by food and refuse, separating makes the food edible and that’s only permissible if one eats it immediately, however by two foods, separating is only forbidden as it sets aside two foods and that only is forbidden if it’s stored away for a long time.] S”A 319:1-3 uses the same language of the Rambam which implies that S”A holds of the distinction he made in the words of the Rambam. So writes the Machasit HaShekel 319:6. However, Beiur Halacha (319:3 s.v. SheBirer) quotes the Tosefet [[Shabbat]] and Maaseh Rokeach who argue on the distinction of the Bet Yosef and the language of the Rambam is just imprecise. This is also the opinion of the Mishna Brurah 319:16. However, Rama 319:1 rules that it is only permitted to separate right before a meal, seemingly making no difference whether it’s separating between food and refuse or between two foods. So writes the Machasit HaShekel 319:6 (in explanation of Rama). Yalkut Yosef ([[Shabbat]] vol 3 pg 278) brings two opinions on this issue and even though that in the footnote it sounds like it’s permissible because of a Sfek Safeka, he concludes by leaving it unresolved. </ref>
# If one separated in order to eat immediately and then changed his mind and decided not to eat, some say that he violated Borer, while others say it’s permissible after the fact, therefore one should avoid such a situation. <Ref> Shaar HaTziyun 319:5 quotes the Pri Megadim who says that after the fact the food is permitted if one had in mind to eat it immediately even if one changes his mind afterwards. Yalkut Yosef ([[Shabbat]] vol 3 pg 272) brings this as a doubt and says that one should avoid such a situation. </ref>

==Alternative ways to permit Borer==
# One may throw all of the items of a mixture onto a table or on the ground so that they scatter. Once the items are separate identifiable units it is permitted to use each one separately without any prohibition of Borer. <Ref>Based on [[Shabbat]] 74a, it seems that throwing a mixture out of the container so that the pieces separate so it’s not a mixture anymore would be permitted and allow one to put away each piece of the mixture separately. This is also the opinion of Shemirat [[Shabbat]] KeHilchata 3:3 (note 6 in name of Rav Shlomo Zalman), Sh”t Igrot Moshe 4:74 Borer #11</ref>
# Taking off a piece of food (wanted part) along with the non-wanted food is permitted. <Ref> Mishna Brurah 319:61 and 62. Chazon Ish (53:16) disagrees. <br />
The Taz (319:13) writes that one cannot remove a fly from one’s soup because it would be considered Borer; however one can remove some soup with the fly. The Mishneh Brura (319:61) understood the Taz to mean that it’s not Borer when good was removed with the bad. However, the Chazon Ish 53:16 understood the Taz differently. He thought that only the soup surrounding the fly was considered mixed with the fly. Therefore the soup removed allowed the fly to be removed because the entire mixture was removed. It follows that removing a little good with the bad would be Asur. </ref>

==What constitutes a mixture?==
# A group of identical items isn't considered a mixture and may be separated without violating borer. <Ref> Rama 319:3 rules that it's permissible to seperate peices of fish by the size since it's all one type of food. Mishna Brurah 319:15 writes that even though the Taz argues on the Rama, most achronim agree with the Rama. So write's the [[Shabbos]] Kitchen (pg 87-88) and Shemirat [[Shabbat]] KeHilchata 3:24 that there's no borer when separating indentical objects. </ref>
# However, if there’s a difference in the species, taste, function, or quality in the foods the group of items is considered a mixture. <Ref> [[Shabbos]] Kitchen pg 90 </ref>
# The following are examples of groups that constitute a mixture being that the items are different in some of the above respects:
## cooked and baked apples have different tastes <Ref> [[Shabbos]] Kitchen pg 90 </ref>
## boiled and roasted chicken have different tastes <ref> Mishna Brurah 319:15 </ref>
## soup spoon and teaspoon have different functions <ref> Ayil Meshulash pg 16, [[Shabbos]] Kitchen pg 90 </ref>
## kitchen and table knife have different functions <ref> Ayil Meshulash pg 16, [[Shabbos]] Kitchen pg 90 </ref>
## large and small plates have different functions <ref> Ayil Meshulash pg 16, [[Shabbos]] Kitchen pg 90 </ref>
## spoons and forks have different functions <ref> Ayil Meshulash pg 16, [[Shabbos]] Kitchen pg 90 </ref>
## [[matzah]] meal and [[matzah]] chunks have different functions <ref> Pri Megadim M”Z 319:2, [[Shabbos]] Kitchen pg 90 </ref>
### It’s permissible to take full [[matzah]] boards from a box which has broken pieces in order to have two full boards for Lechem Mishna even if one does this by taking out one board at a time and putting back the broken boards. <Ref> Shemirat [[Shabbat]] KeHilchata 3:28 </ref>
### However, one may not take all the broken pieces out of a stack of [[matzah]]’s with whole and broken boards of [[matzah]] unless one plans on using all the [[matzah]] (broken and whole) for that meal. <Ref> Shemirat [[Shabbat]] KeHilchata 3:28 </ref>
# Something as having a different qualities if the undesired one is eaten only out of necessity <ref> Mishna Brurah 319:7, [[Shabbos]] Kitchen pg 90 </ref>
## fresh and spoiled grapes have different qualities <ref> [[Shabbos]] Kitchen (pg 91) </ref>
## cooked and burnt meats have different qualities <ref> Mishna Brurah 319:15 </ref>
# If only part of the fruit is spoiled one may remove that fruit from a mixture of good fruits. However, an altogether rotten fruit may not be removed from a mixture of good fruits. <Ref> Shemirat [[Shabbat]] KeHilchata 3:25 </ref>
# In a group of items of different sizes or colors, the difference in size or color doesn’t make it a mixture unless it changes it’s function. <ref> Rama 319:3, [[Shabbos]] Kitchen pg 90, Shemirat [[Shabbat]] KeHilchata 3:24,7 </ref>
# One may take items from a mixture of two different types but should be careful not to separate the different types by size. For example, one shouldn't assort a basket of apples and pears by separating by size. <Ref> Shemirat [[Shabbat]] KeHilchata 3:26 </ref>
# One may separate different items some of which are more aesthetically pleasing from others which are less aesthetically pleasing as long as both objects are equally usable. <ref> Shemirat [[Shabbat]] KeHilchata 3:28 </ref>
==What type of arrangement is considered a mixture?==
# There's three possible arrangement of mixtures. 1) A mixture can consist of disparate objects that are near each other. 2) A mixture is formed when there's items attached to one another. 3) Items on top of one another also form a mixture. <ref> [[Shabbos]] Kitchen (pg 91-95). 39 Melachos (vol 2, pg 388) writes that items which are mingled, attached, or absorbed one into the other can form a mixture. </ref>
# However, if the items are readily distinguishable because of a clear and striking difference of consistency or structure are not considered a mixture. For example, meatballs in sauce is not a mixture. <ref>39 Melachos (vol 2, pg 391) </ref>
===Items that are close===
# A group of objects are considered a mixture if the individual items lose their identity as individuals and the items are seen as a group and not individuals. This includes examples such as
## beans, barley, potato, and meat in a chulent,
## mixed nuts in a bowl,
## spliced fruit in a bowl
## pile of utensils
## platter of different types of deli
## platter of different types of cakes <ref> [[Shabbos]] Kitchen (pg 92-3) </ref>
# The greater amount of objects in a concentrated area makes the items form a mixture. The larger the objects the more items that are needed in order for the items to lose their identity. <ref> [[Shabbos]] Kitchen (pg 92) </ref>
# If the group of objects is possibly a mixture and it's unclear we’re strict to consider it a mixture not to do borer. <ref> [[Shabbos]] Kitchen pg 91 writes that we are very strict by borer since it's possible to violate borer on a deoraitta level by lacking just one the three requirements. </ref>
# A totally rotten fruit among good fruits constitutes a mixture and so one may not remove a good fruit if one doesn’t intend to eat it immediately. However, one may remove a fruit that’s surrounding the fruit that’s adjacent to the rotten fruit. <Ref> Shemirat [[Shabbat]] KeHilchata 3:25 </ref>
===Attached items===
# Items that are attached are considered a mixture. This includes the following examples:
## fat attached to meat
## peels on fruits
## shells on nuts or eggs
## a damaged part of a fruit to the fruit <ref> [[Shabbos]] Kitchen (pg 93) </ref>
## the pit of the fruit to the flesh of the fruit <ref> [[Shabbos]] Kitchen (pg 112) </ref>
# It's permissible to separate the items that are attached except at the junction of their connection (as opposed to close items where even the outer items may not be separated). For example, it's permissible to cut away fat on meat if one leaves a sliver of the fat attached to the meat. <ref> [[Shabbos]] Kitchen (pg 107) </ref>
===Stacked items===
# If items are piled on top of one another, they are considered a mixture even if each item is individually recognizable. <ref> Mishna Brurah 319:15 (at the end), [[Shabbos]] Kitchen (pg 94-5) </ref> This includes the following examples:
## different type of plates (or sizes) in a stack
## towels or clothes in a pile <ref> [[Shabbos]] Kitchen (pg 95) </ref>
# It's permissible to remove unwanted top items in order to reach a wanted item on bottom of the mixture. <ref> [[Shabbos]] Kitchen (pg 107-8), Mishna Brurah 319:15 </ref>

==Separating non-food items==
# It’s forbidden to separate a mixture of non-food items such as clothes or vessels. <Ref> Kitzur Shulchan Aruch 80:17, Mishna Brurah 319:15, Shemirat [[Shabbat]] KeHilchata 3:1, [[Shabbos]] Kitchen pg 86, 39 Melachos (vol 2, pg 382), and Yalkut Yosef ([[Shabbat]] vol 3 pg 327). See the Aruch HaShulchan 319:7 who is lenient. </ref>According to Sephardim some say that one may be lenient. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=365 Rabbi Mansour] on Dailyhalacha.com writes that it's permissible for Sephardim to sort silverware on [[Shabbat]]. Yalkut Yosef ([[Shabbat]], vol 3, pg 330 and 490) and Sh"t Yabia Omer 5:31 is lenient in certain cases.</ref>
# One may not select clothes from the cabinet except right before using them, however, it’d be forbidden to take them out of the closet at night for the next morning. <Ref> Shemirat [[Shabbat]] KeHilchata 3:68. See, however, 39 Melachos (vol 2, pg 388) who writes that clothes in a closet is not considered a mixture. </ref>
# One shouldn’t remove a book from a bookcase except right before one plans on reading it. It’s permissible to remove the book, read a little in it immediately and leave it for later. <Ref>Shemirat [[Shabbat]] KeHilchata 3:69 </ref>
# A selection may be made prior to immediate use only if the immediate use is the primary purpose of that object. For example, one may not sort different mixed foods before storing them in the refrigerator as storing food is the primary use of food. Similarly, one may not remove the shell of an egg before continuing in the process of making egg salad if one doesn’t intend to eat the egg salad immediately after it’s made. <Ref> Shemirat [[Shabbat]] KeHilchata 3:71-3 </ref>
# One may not remove a drink bottle from a refrigerator where the bottles are jumbled together except for immediate use of drinking (or taking it out to lose its chill and then drink). <Ref> Shemirat [[Shabbat]] KeHilchata 3:74 </ref>
# Ideally, one should eat all the food that was separated in preparation for the meal, however, if there are leftovers of food that was separated for the meal or one changed one’s mind not to eat, the food may be eaten later on [[Shabbat]]. <Ref> Shemirat [[Shabbat]] KeHilchata 3:75 </ref>
# It’s forbidden to sort a mixed group of cutlery to put them into separate compartments. Similarly, it’s forbidden to pick out items of a certain variety, dry them and then place them back in their compartment. <Ref> Shemirat [[Shabbat]] KeHilchata 3:78 </ref>
# However, it is permitted to take one cutlery at a time, dry it and then place it in it’s compartment. <Ref> Shemirat [[Shabbat]] KeHilchata 3:78 </ref>
# Certainly, it’s permissible to sort cutlery even from a mixture so that one can set the table for the meal that’s going to start immediately after sorting the cutlery. <Ref> Shemirat [[Shabbat]] KeHilchata 3:79 </ref>
# Cutlery of different kind (knife, spoon, fork) and of different functions (cutlery for dairy and cutlery for meat, a serving spoon and a regular spoon) constitute a mixture. <Ref> Shemirat [[Shabbat]] KeHilchata 3:78,80 </ref>
# One is forbidden from sorting a jumbled assortment of toys. <Ref> Shemirat [[Shabbat]] KeHilchata 3:83 </ref>
# One may not organize a stack of papers in an order unless one intends on reading them immediately. <Ref> Shemirat [[Shabbat]] KeHilchata 3:84 </ref>
===Putting books back on shelf===
# One is permitted to take one book at a time and return it to the shelf if one isn’t particular about which book one takes. However, one should not make a pile of books and put back the books even if one does it one by one. Lastly, it’s permitted to make a pile of books if one doesn’t return them to the shelf. <Ref> Shemirat [[Shabbat]] KeHilchata (in the old 3:81, in the new 3:88) and Or Letzion (vol 2 chap 31:4) writes that one may take a single book and return it to the shelf since one has no concern about which book he picks up. The Or Letzion adds that it’s permitted to make a pile of books if one doesn’t return them to the shelf, however, if one made a pile and now separates it one by one it’s forbidden because one is taking something wanted from others that are not wanted temporarily. Sh”t Yabia Omer 5:31 permits returning the books to the shelf in any fashion. 39 Melachos (vol 2, pg 391) writes that two sefarim piled one on the other is not a mixture.</ref>
# It’s permissible and preferable that each person who prays to return their Siddur so that it doesn’t cause those who have to clean up to be involved in separating. <Ref>Shemirat [[Shabbat]] KeHilchata (chapter 3 note 239) </ref>
# One may not sort different books in a pile to put them back on the shelf, however, if one wishes to clear the table, one may pick up each book one at a time and place it on the shelf in it’s appropriate shelf. <Ref> Shemirat [[Shabbat]] KeHilchata 3:81 </ref>
===Taking holy items out of garbage===
# If one finds a paper with Torah written on it in the garbage, one may remove the papers and read them a little right away. However, if one finds [[Tefillin]] or [[Tefillin]] straps in a garbage, one may remove the it. <Ref> Or Letzion (vol 2 chap 31:2) writes that one is permitted to remove papers that have [[kedusha]] from a garbage if one uses it right away since that is considered removing good from bad with one’s hand for immediate use. However, if one finds [[Tefillin]] and it’s impossible to use the [[Tefillin]] on [[Shabbat]], one is still permitted because one is considered as having separated for an immediate purpose of giving respect to the [[Tefillin]]. Yalkut Yosef ([[Shabbat]] vol 3 pg 333) writes that one doesn’t have to read from the pages. </ref>

==Borer by Mistake==
# If one took an object from a mixture with intent to eat it and it terns out to be undesirable one didn’t violate Borer. For example, if one takes a fruit from a mixture with intent to eat it and it turns out that it’s rotten one didn’t do Borer. <Ref>Shemirat [[Shabbat]] KeHilchata 3:5 </ref>

==Natural Borer==
# It’s permitted to cause a mixture to separate naturally if the borer would have occurred naturally anyway without your interference. For example, it’s permitted to turn a bottle upright even though it’ll cause the sediment to fall to the bottom since that would have occurred anyway. <Ref> Shemirat [[Shabbat]] KeHilchata 3:6 </ref>

==Practical examples==
===Fish or meat bones===
# When preparing or eating fish or meat one must be careful not to separate the bones from the meat. One should eat the fish and spit out or remove the bones from one’s mouth after one separated the bones from the meat. If that’s not practical or convenient, one should hold the bone and eat the meat, hold the bone (with one’s knife or hand) and cut away the meat, or to remove each bone and suck it. If none of those are possible, one should remove the bones with a bit of meat attached. <Ref> Shemirat [[Shabbat]] KeHilchata 3:11,12. See [http://www.dailyhalacha.com/displayRead.asp?readID=817 Rabbi Mansour] on Dailyhalacha.com who is lenient like the Menuchat Ahava. </ref>
# Some have the practice to remove the bones from fish or meat in the normal way, and they have what to rely on, however it may only be done in the course of eating. <Ref> Shemirat [[Shabbat]] KeHilchata 3:13 </ref>
# One shouldn’t remove bare bones from one’s plate when there’s other foods right next to it, rather they should be left as is on the plate. <Ref> Shemirat [[Shabbat]] KeHilchata 3:14 </ref>
===Chicken Skin===
It is permissible to remove chicken skin from chicken on [[Shabbat]] right before eating. <ref> Rama 321:19 writes that one may only peel an onion right before eating it. Magen Avraham 321:30 writes that the same is true of peeling an apple because it is a form of Borer. Pri Megadim A”A 321:30 asks that peeling apples shouldn’t be considered Borer because most people eat the peel. Therefore, Rav Ovadyah in Chazon Ovadyah (vol 4, pg 195) and Yalkut Yosef ([[Shabbat]] vol 3 pg 304) rules like the Magen Avraham and only permits removing chicken skin right before eating. Ayil Meshulash (6:17) quoting Rav Elyashiv, Sh"t Bear Moshe 6:47 and Sh"t Az Nidbaru 7:16(1) agree.
* Igrot Moshe 4:74 (Borer #8) writes that the halacha follows the Magen Avraham and not the Pri Megadim, however, chicken skin is a part of the chicken completely and removing it is like cutting a piece of chicken which is permitted even not immediately prior to eating unlike apple peels. Sh"t Rivevot Efraim 5:267 agrees. Orchot [[Shabbat]] (vol 1, 3:93, pg 166) writes that Rav Moshe was writing in a place where everyone would eat chicken skin, however, in [[Israel]] it may only be removed right before the meal like fruit peels. The English translation of Shemirat [[Shabbat]] KeHilchata 3:30 adds that whether chicken skin is usually eaten depends on each locality. However, Chut Shani (vol 2, pg 81) writes it’s possible to say since it’s totally food and it’s only because we’re spoiled we don’t eat it, it shouldn’t be considered waste, nonetheless, he concludes that one should remove it before the meal.
* However, Shemirat [[Shabbat]] KeHilchata 3:30 (in new editions 3:34) writes that the Magen Avraham held most people don’t eat apple peels but fundamentally he agrees with the Pri Megadim; thus, he rules, since most people eat chicken skin one may remove it even not right before the meal. However, he adds that some are strict based on the Magen Avraham. See further Menuchat Ahava (vol 2 7:13) and [[Shabbos]] Kitchen (pg 114).
* Aruch HaShulchan 321:26 writes that it should only be removed right before eating because of Mafshit. 39 Melachos (vol 2, pg 431) writes that preferably one should be strict for this opinion.
* see also Ayil Meshullash 6: note 55 quoting Rav Elyashiv and Az Nidberu 7:16</ref>
However, grilled chicken skin may be removed even not before eating. <Ref> Orchot [[Shabbat]] (chap 3 note 106) writes that everyone eats grilled chicken skin and can be removed even not right before eating. Korei Oneg (vol 3, pg 55) agrees. Ayil Meshulash (pg 66 note 55) writes that grilled chicken skin is considered part of the food. Therefore, even someone who doesn't eat it may remove the skin.</ref>

===Watermelon===
# Regarding watermelon seeds, according to Ashkenazim one should eat the melon and spit out the seeds. If that’s difficult, one may shake off the seeds right before eating and those that remain remove with one’s hand right before eating. According to Sephardim, one may shake off the seeds and those that don’t come off may be removed. <Ref> Kaf HaChaim 319:47 writes that one doesn’t have to eat the whole melon and spit out the seeds because that’s not considered the normal way of eating; rather one should shake off the seeds and those that don’t fall off remove with one’s hand but it’s preferable to do it with a shinui. Chazon Ovadyah (vol 4, pg 195) agrees.
* Sh”t Igrot Moshe 4:74 (Borer #7) writes that one should eat the whole melon and spit out the seeds and if that’s difficult one should shake off the seeds and those that remain remove with one’s hand. Halachos of [[Shabbat]] (vol 3, pg 174), 39 Melachos (vol 2, pg 411), and Shemirat [[Shabbat]] KeHilchata 3:16 agree. Shemirat [[Shabbat]] KeHilchata 3:16 adds that those who do remove watermelon seeds right before eating watermelon have what to rely on.</ref>

===Fruit pits===
# One may remove a pit from a fruit whether the pit doesn’t come away from the fruit without taking away part of the fruit. For example, plums and peaches have pits that may be removed since when you remove the pit the flesh of the fruit comes with it. <Ref> Shemirat [[Shabbat]] KeHilchata 3:17 </ref>
# However, one may not take the pit of a fruit if the pit will come clean without any of the flesh of the fruit, rather one should open the fruit and have the pit drop out, or take the fruit off the pit (and not the reverse). Some permit the removal of the pit even from such fruits if it’s done right before eating. <Ref> Shemirat [[Shabbat]] KeHilchata 3:17 </ref>
===Benchers===
#Taking a particular bencher from a pile is considered Borer unless it fulfills the requirements of taking the food from refuse for immediate use with one’s hand. <Ref> [[Shabbos]] Kitchen pg 87 </ref>
===Filtering tap water on Shabbat===
# If the tap water is drinkable without filtering it is permissible to filter it on [[Shabbat]]. <ref> S”A 319:10, Mishna Brurah 319:34, Shemirat [[Shabbat]] KeHilchata 3:56 (in new editions 3:60), Chazon Ish 53 s.v. VeIm, 39 Melachos (Rabbi Ribiat, vol 3 pg 520) </ref>Those who hold that one should not drink New York tap water because of copepods, according to many poskim, may filter the water on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 3:60 writes that if people don’t drink the water in a certain place because of bugs one shouldn’t use a filter, however, one may drink directly from the faucet without a cup.
* However, Rav Hershel Schachter on “Kashrus of Bugs” on OU Kosher Tidbits (www.ouradio.org, min 39-45) permits using a filter for NY tap water on [[Shabbat]] based on 4 reasons: (1) The bugs might be considered kosher (see S”A YD 84:16) (2) The amount of bugs in the water varies at different times of the day and may not require checking (See RJJ vol 49, pg 34, by David Shabtai) (3) The bugs aren’t necessarily waste since non-Jews eat it and it’s only halacha that prevents us (Chaye Adam in Nishmat Adam 16:5) (4) The filter is built in and automatically filters all the water even that which is for non-drinking purposes (Minchat Yitzchak 7:23). Rav Doniel Nuestadt (Yeshurun vol 17, pg 535) discusses the last two reasons at length and argues that the third reason is a dispute in the rishonim. See Rav Belsky in Shulchan HaLevi 12 who writes that he holds the NY tap water is kosher, however, one who holds it needs filtering may not filter it on [[Shabbat]] and disagrees with the third argument. </ref>
===Cluster of grapes===
# If there are rotten grapes among good grapes, one should eat the good grapes and leave the rotten ones and not remove the rotten ones to make the cluster presentable for guests.<ref>Chazon Ovadyah (vol 4, pg 179) arguing on Menuchat Ahava (vol 2, 231) </ref>
===Other examples===
# One must check lettuce to make sure that there’s no bugs on it. On [[Shabbat]], one may remove a large insect such as a caterpillar, however it’s preferable to take it off with a piece of lettuce. However, a small insect may not be removed unless one takes a piece of the lettuce with it. <Ref> Shemirat [[Shabbat]] KeHilchata 3:36 </ref>
# One should use a spoon to remove a teabag from a cup of tea, so that the drips of tea absorbed in the teabag aren't separated from the teabag. <Ref> Shemirat [[Shabbat]] KeHilchata 3:58. The 39 Melachos (Rabbi Ribiat, vol 2 pg 519) places this halacha under the melacha of [[Merakaid]]. </ref>
# If a tea kettle has a mixture of tea and tea leaves and at the spout of the kettle there is a mesh wiring that separate out the leaves, one may pour from the kettle as long as the tea leaves have settled to the bottom of the pot and aren't being separated from the liquid going through the spout. However, once the flow comes to a trickle one shouldn't pour from the kettle because in doing so one would be separating the tea from the tea leaves using a strainer. <ref>39 Melachos (vol 2, pg 519) </ref>
# One may not remove peas from the pod as this violates the melacha of [[Threshing|threshing]] ([[Dosh]]) unless the pod is also edible. <Ref> Shemirat [[Shabbat]] KeHilchata 3:32 </ref>
# One may remove a grape from the bunch (or bananas from a bunch) as long as it’s done right before eating and the bunch is cut from the vine. Some are stringent regarding removing dates from the bunch. <Ref> Shemirat [[Shabbat]] KeHilchata 3:42 </ref>
# In a fruit bowl, one may remove a grape sitting on top of a plum in order to eat the plum, however if the top grape is rotten, it’s forbidden to remove it, rather one may spill out the whole bowl and pick out the plum. <Ref> Shemirat [[Shabbat]] KeHilchata 3:41 </ref>
# One may not strain fruit juice from pulp (the fruit’s flesh) if either most people in the world are particular to have juice strained or the particular person straining it is particular. <Ref> Shemirat [[Shabbat]] KeHilchata 3:53 </ref>
# One may wash off grapes if one is only doing so for cleanliness, however, one may not do so if one's intention is to remove some unwanted substance it is forbidden. <Ref>Sh"t Shevet HaLevi 1:52(2)</ref>
==Related Pages==
[http://halachipedia.com/documents/5772/11.pdf Halachipedia Article on Practical Cases of Borer]

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/717331/Rabbi_Shalom_Rosner/The_Shabbos_Kitchen:_Borer The Shabbos Kitchen: Borer] by Rabbi Shalom Rosner
* [http://www.yutorah.org/lectures/lecture.cfm/810001/Rabbi_Zvi_Sobolofsky/Borer Borer] by Rabbi Zvi Sobolofsky
==Sources==
{{Reflist|2}}
[[Category:Shabbat]]

Lashon Hara

2015-06-12T20:50:35Z

Yirmiyahu Perlow:

Lashon Harah is any form of speech or communication that may harm someone else emotionally, financially, physically or damage their general reputation.<ref>Rambam, Hilchot De’ot 7:5. Regarding reputation damage, cf. Chofetz Chaim, Hilchot Lashon Harah 1:1.</ref> The severity of Lashon Harah is so awesome that according to the Chafetz Chaim, violating the prohibition of Loshan Harah entails transgressing at least six negative Biblical commandments and at least two positive commandments.<ref>Chofetz Chaim, Hilchot Lashon Harah, Peticha. The gemara Yerushalmi Peah 1:1 tells us that just like studying torah is equal to all other mitzvot, so is the sin of lashon hara equal to all other sins. The gemara Sota 42a says that people who speak lashon hara are included among those who are not permitted to greet the Shechinah. </ref>
==General guidelines==
# It’s forbidden to speak about anything negative about a fellow Jew even if it’s true. This prohibition is called Lashon Hara. When communicating something false about another person, an even more severe sin is committed, that of Motzei Shem Ra (lit. producing a bad name for someone else). <Ref>Rambam Deot 7:2, Chafetz Chaim (Lashon Hara 1:1) </ref>
# Rechilus / רכילות, comes from the Torah commandment "לא תלך רכיל בעמיך" / "don't be a talebearer in your nation" (Vayikra 19:16); the word "רכיל", literally "peddlar", refers to one who "carries stories" and 'peddles' them from one person to another, and says: "such and such ___ said", "such and such I heard about ___" <ref> The Kesef Mishnah Hil' De'ot 7:1 adds that these stories are personal--i.e. ___said this ''about you'' </ref>. Even if this is true, and there is no denegration, this speech violates a negative commandment, is a severe sin, and causes souls of Jews to be killed <ref> Rambam Hilchos De'os 7:1, Kitzur Shulchan Aruch 30:1 </ref>.
# It’s equally forbidden whether one volunteered or if one was asked for information where one will come to say Lashon Hara or Avak Lashon Hara. One should not listen to one’s father or Rabbi to say Lashon Hara or Avak Lashon Hara. (See circumstances where it is permitted in section Toelet). <Ref>Chafetz Chaim (Lashon Hara 1:5) </ref>
# Even if taking upon oneself not to speak Lashon Hara will cause one to sustain financial loss such as the loss of one’s job (such as where the employer is very immoral and irreligious and considers one who is careful about this prohibition to be a fool and he’ll fire that person), nonetheless, it is forbidden to speak Lashon Hara. <Ref>Chafetz Chaim (Lashon Hara 1:6) based on Rama YD 157:1 </ref>
# Even if it will cause one embarrassment not to say Lashon Hara one may not say Lashon Hara. <Ref>Chafetz Chaim (Lashon Hara 1:7) </ref> Needless to say, such a heroic moral stance is rewarded exponentially, in line with the rabbinic dictum "Reward is in proportion to the effort."<ref>Ethics of the Fathers, Chapter 5</ref>
# This prohibition includes any communication that is verbalized, written, or simply implied even in a silent manner.<Ref>Chafetz Chaim (Lashon Hara 1:8). The Chafetz Chaim quotes Onkelos on Vayikra 19:16 who translates lo telech rachil as“lo teichol kurtzin.” Rashi explains that this refers to the way one motions with his eyes, even without speaking any words. </ref>
# Even if while saying Lashon Hara one also degrades oneself it’s still forbidden. <Ref>Chafetz Chaim (Lashon Hara 1:9) </ref>

==Types of negative information==
# Information is considered negative and damaging even if what is said is true and accurate. The discussion may be of criminal or general misconduct or of lackadaisical Jewish observance – relating either to interpersonal or general spiritual matters. One should not share, for example, that someone else does not give [[charity]] or keep kosher.
# Defining what is considered negative can be very subjective. It is often relative or subject to judgment of the specific events in question. For example, saying one gives $500 a year to [[charity]] may be very positive or very negative, depending on the person being discussed.<ref> Chofetz Chaim, Hilchot Lashon Harah 4:3</ref>
==Listening to Lashon Harah==
# There is a Biblical prohibition of believing any form of Lashon Harah, even if the subject of discussion is present and does not deny what's being said about him.<ref> Chofetz Chaim, Hilchot Lashon Harah 7:1-2 from gemara in Pesachim 87b and 118a. See Rambam Sefer HaMitzvot 181 and Hilchot Sanhedrin 21:7, Sefer HaChinukh 74, Shaarei [[Teshuvah]] 303:211 </ref>
# The one who accepts Lashon Hara is worse than the one who says it <ref> Kitzur Shulchan Aruch 30:2 </ref>.
# Even if Lashon Harah is said for constructive purposes (and within the guidelines of what is allowed to be said), the listener may not wholeheartedly believe what is being said, but may only take precautions in dealing with the person about whom they have heard negative information. In addition, even if one has resolved not to believe Lashon Harah he might hear, it is still forbidden to continue listening to such conversation.<ref> Chofetz Chaim, Hilchot Lashon Harah 6:2. Rav Moshe Shternbuch Teshuvot Vihanhagot, 1:555 says that humans are incapable of such control and therefore explains that the prohibition of accepting lashon hara is only to have one's behavior toward the subject change as a consequence of having heard it. The mental acceptance however is permitted. </ref>

==Permitted forms of saying Lashon Harah==
# Saying Lashon Harah is only permitted when said for strictly constructive purposes. Even then, however, one is required to ensure what he is saying meets a criterion of seven conditions:<ref> Chofetz Chaim, Hilchot Lashon Harah 10:2</ref>
## The one saying the Lashon Harah has either personally witnessed or has corroborated that which he is saying with certainty.
## One is sure the offense committed is in fact wrong, and not just has the appearance of being a problem.
## Before discussing the negative activity, one has to have attempted to highlight the wrongdoing to the person being spoken about, and have encouraged him to reconsider and change his behavior.
## One may not exaggerate that which he is retelling in any way whatsoever.
## He who relays negative information may only do so with a constructive motive and not based on any hatred toward, or thrill from speaking about, the subject.
## There must be no other way in which to achieve whatever constructive purposes saying the Lashon Harah will accomplish.
## Even if all other criteria are fulfilled, one still may not say Lashon Harah if the damage caused to the person discussed will be greater than can be justified by the shortcoming in question.
# On the listener's part, he or she may only act protectively as a result of negative information heard. However, one may not accept the information heard as fact and consequently express disdain or animosity toward the subject, but only take precautionary measures as needed.
==Permitted forms of eliciting Lashon Harah==
# If one is looking to engage another party – for a business partnership or family relationship, for example – and is at a stage where it is appropriate to research someone else's background, reputation, or character, he is permitted to inquire and obtain relevant information that might otherwise be considered Loshan Harah.<ref> Chofetz Chaim, Hilchot Lashon Harah 4:11</ref>
# One does not have license to obtain any negative information unless it is really relevant and necessary to the potential partnership. Still, even when the impetus for the fact-finding is justified, one is very much obligated to disclose his reason for asking for negative information. This is so the person answering does not relate information with the wrong intention.<ref> Chofetz Chaim, Hilchot Lashon Harah 4:11</ref>
==Additional safeguards==
# Certain forms of speech are not intrinsically prohibited but are nonetheless instituted rabbinically as safeguards to protect people from speaking Lashon Harah ("Avak Lashon Hara" / אבק לשון הרע). For example, one is not allowed to say, "Who would believe that he would turn out so well?" or "Let's not discuss him, because I do not want to say what he did." <ref> Chofetz Chaim, Hilchot Lashon Harah 9:1 </ref>
# Also, one may not talk about others in a positive way if doing so will cause the subject suffering or other problems – such as highlighting someone's extraordinary generosity, as the donor may then be overwhelmed from all the unsolicited attention.<ref>Chofetz Chaim, Hilchot Lashon Harah 9:1-3</ref>

===Inappropriate Praise===
# One must be careful not to praise his friend in front of others who think negatively about him as this may lead them to speak negatively about him. It is also not allowed to speak excessively positively about any individual, as eventually the speaker or listener might be tempted to highlight some of the subject's negative characteristics as well.<ref> Chafetz Chaim Hilchot Lashon Hara 9:1, Gemara Baba Batra 164b, Erchin 16a. Rambam Deot 7:4 writes that one should not praise someone at all in front of his enemy because it will cause the listener to disparage the subject </ref>
# When speaking in front of a large group of people, one is not permitted to speak positively about anyone else for fear of what negative features about the said person those in the audience might begin to discuss among themselves. Obviously if the context and reason for the speech lends to positive discussion – about the honoree of the occasion, for example – then this prohibition does not apply.

==In front of 3 people==
# It’s forbidden to say Lashon Hara in front of one person and all the more so in front of many people. <Ref> Chafetz Chaim (Lashon Hara 2:1) </ref> However, it is permitted to make an ambiguous statement that can be understood in two ways (positively and negatively) about a Jew only if one says it in front of three people. The reasoning is that since it is said in front of 3 people the word will spread to the one being spoken about. If the speaker knows that what he says will be heard by the one he is speaking about, surely he will be careful not to say something that is recognizably derogatory about another. For example, to say "fire can be found in a certain house": the comment may be construed positively (the family has many children and Hashem blessed them with wealth or that they are extremely hospitable), but it may also be construed as a criticism (i.e. in that house, they always eat gluttonously) . <Ref>Chafetz Chaim (Lashon Hara 2:2). This is his understanding of the Rashbam to Bava Basra </ref>
# Some say that if someone said Lashon Hara before 3 people, even though he certainly violated Lashon Hara, the people who heard it may repeat it to others as long as one doesn’t intend to spread the word and publicize it. Some say it is forbidden except if it comes up tangentially in conversation. <Ref>Chafetz Chaim (Lashon Hara 2:3) </ref>. Only those who heard it directly can repeat it, however, one who heard from someone who heard it originally may not repeat it. <Ref>Chafetz Chaim (Lashon Hara 2:4) </ref>
# If one of the 3 original people who heard it were yireh Hashem who are careful on Lashon Hara then it’s forbidden to repeat it. <Ref>Chafetz Chaim (Lashon Hara 2:5) </ref>
# Something said before three people may only be repeated within the city and not in another city. <Ref>Chafetz Chaim (Lashon Hara 2:6) </ref>
# If the speaker said not to repeat the information to others then it is Lashon Hara to repeat it. <Ref>Chafetz Chaim (Lashon Hara 2:7) </ref>
# This leniency only applies to 1 speaking to 3 and not 2 speaking to 2. <Ref>Chafetz Chaim (Lashon Hara 2:8) </ref>
# One may not add even one word or to support it such as saying that story which was heard was accurate. <Ref>Chafetz Chaim (Lashon Hara 2:9) </ref>
# If it’s well known that a certain person did wrong in his past but now acts properly or it’s well known that his parents did wrong but he acts properly it’s forbidden to say this negative information. <Ref>Chafetz Chaim (Lashon Hara 2:9) </ref>
# Even if one fulfills the other requirements of BeApei Telata, if someone knows that the one listening will accept this information as true and add to it, it’s forbidden to tell him. <Ref>Chafetz Chaim (Lashon Hara 2:10) </ref>
# One who is careful about their soul would distance themselves from this leniency altogether. <Ref>Chafetz Chaim (Lashon Hara 2:10) </ref>
# It’s absolutely forbidden to say that the Rabbi’s Drashas (Divrei Torah) aren’t substantive or that there’s no point in listening because this is certainly Lashon Hara even if it’s true. If he is someone who is concerned with his soul he would give advice to the Rabbi privately and fulfill viahavta LeReacha Kamocha. <Ref>Chafetz Chaim (Lashon Hara 2:12) </ref>
# If a person revealed information relating to his business before 3 people, one who heard it may repeat it to others as long as he didn’t express that he doesn’t want this information repeated and the other conditions of Apei Telata are followed. <Ref>Chafetz Chaim (Lashon Hara 2:13) </ref>

==In front of one's fellow==
# It is forbidden to say Lashon Hara even if one would say that information in front of the one who is being spoken about. It’s a grave prohibition to say Lashon Hara about a person actually in front of the one being spoken about. <Ref>Chafetz Chaim (Lashon Hara 3:1) </ref>
# That which Chazal permit when the speaker would have even said it in front of his fellow (the one being spoken about) that’s only to say Avak Lashon Hara which is a statement that can be interpreted in two ways. Thus, if he wouldn’t be embarrassed to say it before his fellow it’s clear that his intent isn’t to say something negative and it’s permitted. However, if he would be embarrassed to say it before his fellow it’s clear that his intent is to say something negative and it’s forbidden. <Ref>Chafetz Chaim (Lashon Hara 3:2) </ref>
# It’s forbidden to say Lashon Hara even if one isn’t doing it out of hatred and intent to speak negatively about one’s fellow and even if it’s just a joke it’s a biblical prohibition. <Ref>Rambam Deot 7:4, Chafetz Chaim (Lashon Hara 3:3) </ref>
# It is forbidden to say Lashon Hara even if one doesn’t mention the name of one’s fellow but it’s clear from the discussion who that fellow is. <Ref>Chafetz Chaim (Lashon Hara 3:4) </ref>
# Lashon Hara includes speech which isn’t negative about one’s fellow but it can cause one’s fellow embarrassment and the speaker intended this.. <Ref>Chafetz Chaim (Lashon Hara 3:4) </ref>
# It’s forbidden even if one says it casually pretending not to know that one is saying Lashon Hara or that these are the deeds of that fellow. <Ref>Rambam Deot 7:4, Chafetz Chaim (Lashon Hara 3:5) </ref>
# One may not say any negative about one’s fellow even if it will not cause any bad to my fellow. <Ref>Chafetz Chaim (Lashon Hara 3:6) </ref>
# If one sees one’s fellow do a sin if he is God fearing one must judge his favorably, if he is in between and the situation is unclear whether he was doing something wrong or not one must judge him favorably and even if the situation leans to the side that he was doing seomthing wrong it’s very proper to leave it as a doubt and not judge him negatively. If the situation is leaning to the side that he didn’t do something wrong it’s forbidden to judge him negatively. <Ref>Chafetz Chaim (Lashon Hara 3:7) </ref>
==Saying Lashon Harah without conditions==
# The prohibition of Lashon Harah includes speaking about any fellow person – including men, women, children, and relatives, and of any level of Jewish observance. However, if one is a heretic as defined by Jewish law,<ref>Cf. Maimonides, Sefer HaMadda, 3:6-9</ref> it is considered commendable to speak negatively about him in order to assure others disassociate themselves from him.<ref>Chofetz Chaim, Hilchot Lashon Harah 8:5</ref> Furthermore, if one sees that speaking negatively about someone will help to curtail the damage the subject is intending to bring about unfairly, doing so is permitted – perhaps required even.<ref>Chofetz Chaim, Hilchot Lashon Harah 8:8</ref> To be sure, there are three conditions for doing so:
## One must be sure that the person in question is attempting to be harmful.
## Speaking such Lashon Harah cannot be done out of a motive of hatred.
## If there is any other possible way to prevent damage, one must resort to it and avoid speaking Lashon Harah.

==Giving a Business Reference==
# If an employer is going to go to hire a certain person, and one knows that the potential employee isn’t careful with other people’s money or has some other quality that will cause the employer harm, one should alert the potential employer and it is not considered Lashon Hara because one’s intent is completely to protect the employer and not to degrade the employee. This general rule has a number of important conditions that must be met in order for it to be permitted.
## One shouldn't decide too quickly that what the employer did was wrong, rather carefully consider if it was wrong.
## One may not exaggerate.
## One's purpose is to protect the employer and not because of personal hatred with the employee.
## If it is possible to accomplish this task without speaking Lashon Hara, do that and don’t speak Lashon Hara.
## It is okay if one’s speech will cause the employee to lose a good opportunity, but if one's speech will cause a negative outcome (taking away something he already has) for the employee it is forbidden.<ref>Sefer Chafetz Chaim Hilchot Rechilut 9:2</ref>
==About the Land of Israel==
# It is forbidden to say Lashon Hara about the [[land of Israel]], its fruits, its people or any other aspect of it. <ref> Mishpatei Hashalom pg. 220. This is learned from the spies who are punished in Parashat Shelach for their slander of the [[land of Israel]]. </ref>
==About Deceased==
# It is also forbidden to speak Lashon Hara about the deceased. <ref> Mishpatei Hashalom pg. 220 </ref>
==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/756086/Rabbi_Daniel_Z_Feldman/Contemporary_Issues_in_Lashon_Harah_(Internet,_Purim_Shpiels,_etc)_ Contemporary Issues in Lashon Harah (Internet,_Purim_Shpiels,_etc)_] by Rabbi Daniel Feldman
* [http://www.yutorah.org/lectures/lecture.cfm/743257/Rabbi_Daniel_Z_Feldman/Laws_of_Lashon_Hara_(5770) Laws of Lashon Hara] by Rabbi Daniel Feldman
==Sources==
<references/>
[[Category:Between Man And His Fellow]]

Seudat Purim

2015-02-13T00:23:31Z

Yirmiyahu Perlow: /* Drinking on Purim */

[[Image:Seudat_Purim.png|right|200px]]
One should increase in festivities on [[Purim]]. There is mitzvah to eat one meal on the day of [[Purim]]. <Ref>Rama and S”A 695:1 </ref> Below are the details of the meal of [[Purim]].
==Practices of Seudat Purim==
# When one has the [[Seudah]], one should have intent that one is eating the meal in order to fulfill the mitzvah of Seudat [[Purim]].<ref> Shulchan Aruch 60:4 rules like the Rishonim who say that Mitzvot need kavana. Mishna Brurah 60:9 quotes the Gra who says that mitzvot derabbanan also need kavana, while the Magen Avraham disagrees. It’s clear from S”A 696:7 that eating Seudat [[Purim]] is MeDivrei Kabbalah (which in some respects is similar to a Deoritta). Therefore, Pri Megadim (M”Z 695:1) writes that one should have intent that one is eating the meal to fulfill the mitzvah of Seudat [[Purim]]. Mishna Brurah 695:4 quotes this as halacha. </ref>
# The meal should be eaten with friends and family. <Ref> Eliyah Rabba 695:4 writes that the meal should be eaten with family and friends in order to have Simcha. Mishna Brurah 695:9 quotes this and adds that it should be a Simcha of Torah. See Gemara [[Shabbat]] 88a which says that [[Purim]] was a Kabbalah MeAhava of the Torah. </ref>
==Exceptions==
# It is improper to fast on [[Purim]] unless it is a fast for a nightmare. <ref> Rama 695:2 </ref>
==When should one eat Seudat Purim?==
# Many Ashkenazim have the minhag to eat the meal after [[mincha]], while many Sephardim have the minhag to eat the meal in the morning.<ref>
* Rama 695:2 writes that the minhag is to eat the meal after [[mincha]], but one should ensure that majority of the meal is eaten during the day. Rabbi Willig (“Practical Laws of Observance of [[Purim]]”, min 41-2) explained that the Rama means that the primary parts of the meal such as the bread, meat, and wine should be consumed during the day. Shalmei Todah (pg 317) also explains the Rama this way.
* However, the Maaseh Rav of the Gra (#248) recommends eating it in the morning. Kaf HaChaim 695:23 quotes kabbalistic reasons for eating Seudat [[Purim]] in the morning. </ref>Some have a minhag to eat a small meal the night of [[Purim]]. <Ref> S”A 695:1 writes that one doesn’t fulfill one’s obligation by eating a nighttime meal. The Rama adds that at night one should have a small meal. Pri Megadim E”A 695:6 presents different minhagim about having meat at the nighttime meal. </ref>
# The mitzvah of Seudat [[Purim]] is during the day and not the night, yet one should have simcha and a small meal at night (and make the meal of the day greater). <Ref>S”A and Rama 695:1, Mishna Brurah 695:3 </ref> If [[Purim]] falls out on Motzei [[Shabbat]] and Sunday, having [[Seudat Shelishit]] isn’t considered as having a small meal during the night of [[Purim]]. Rather, one should have a special meal for the sake of [[Purim]]. <Ref>Mishna Brurah 695:3 </ref>
# If one began the meal on [[Purim]] and ate past nightfall, one should still mention Al HaNissim in [[Birkat HaMazon]] <Ref>S”A and Rama 695:3 </ref> unless one already said [[Maariv]], in which case one shouldn’t say Al HaNissim. Some say that one can say it even after [[davening]] [[Maariv]]. <ref>Mishna Brurah 695:16 </ref>
==What should one eat at Seudat Purim?==
# Many poskim hold that one should eat bread and meat in the meal.<ref>
* Rambam [[Megillah]] 2:15 writes that the meal should consist of meat and wine. The Magen Avraham 696:15 questions the need for meat. Nonetheless, many poskim including Kaf HaChaim 695:6, Chazon Ovadyah pg 173, and Nitei Gavriel 71:3 agree that one should have meat. Shaar HaTziyun 695:12 implies it’s an obligation. Kovetz MeBet Levi (5758, vol 13, pg 32) writes that having meat is not MeAkev.
* The Birkei Yosef 695:1-3 and Magen Avraham 695:9 write that there’s no obligation to eat bread. However, Aruch HaShulchan 695:7, 12 argues that mishteh is defined by bread. Chayei Adam 155:30 says the same. Nitei Gavriel 71:1 and Yalkut Yosef 695:4 write that one should be strict to have bread. Mishna Brurah makes no mention of it except in Shaar HaTziyun 695:4 where he leaves it as a dispute. </ref>
==If one forgot Al HaNissim==
# If one forgot Al HaNissim in [[Benching]], one doesn’t repeat [[benching]]. However, if one remembers that he forgot Al HaNissim while still [[benching]] one should add it in the Harachaman’s by saying Harachaman Hu Yaaseh Lanu Nissim and continue with Al HaNissim. <Ref>Mishna Brurah 695:15 </ref>
==Drinking on Purim==
# The mitzvah to drink only applies to wine. Although most Rishonim seem to require one to reach a level of drunkenness <Ref> Gemara [[Megillah]] 7b. Rambam (Laws of [[Megillah]] 2:15), Rif [[Megillah]] 3a in Dapei HaRif, Rosh [[Megillah]] Perek 1 Siman 8, Tur Orach Chayim 695:1 seem to require one to reach a level of drunkenness.</ref>, most later authorities, Ashkenazic and Sephardic, hold that one should only drink a little more than what one is accustomed to drink and then sleep (see note for procedure). <Ref> The Bet Yosef 695:1 quotes the Orchot Chaim who writes that it’s forbidden to get drunk; rather the mitzvah is to drink a little more than one is accustomed to drink. Darkei Moshe HaAruch 695:2 quotes the Mahariv as saying that one should drink, and then sleep so that one doesn’t know the difference between Arur Haman and Baruch Mordechai. Rama 695:2 combines the Orchot Chaim and Mahariv saying that one should drink more than one is accustomed to drink and then sleep.
* Mishna Brurah 695:5 explicitly rules that this is the accepted halacha. This was also the minhag of Rav Shlomo Zalman (Halichot Shlomo pg 343 note 78). [http://www.yutorah.org/lectures/lecture.cfm/753214/Rabbi_Hershel_Schachter/Inyanei_Purim Rav Hershel Schachter in a shiur on yutorah.org] (“Inyanei [[Purim]]”, min 81-83) explained that one should drink a little more than one is accustomed to, and then fall asleep after the meal. Rabbi Willig (min 42-6), however, explained that according to the Rama one should drink a little, sleep, and then have the [[Seudah]], and drink a little in the meal. Yalkut Yosef 695:14 rules like the Orchot Chaim and makes no mention of sleeping. Rav Mordechai Eliyahu in MaAmer Mordechai 64:36 who seems to agree.
* Rashi [[Megillah]] 7b s.v. LeIvsumei and Rambam 2:15 specify wine and not other intoxicating drinks. Kaf HaChaim 695:6 and Nitei Gavriel 73:2 codify this as halacha. Rabbi Willig (min 44-5) rules that it’s prohibited to have intoxicating drinks other than wine on [[Purim]] or any day of the year. However, Shalmei Todah (pg 326) quotes Rav Nissim Karlitz saying that it’s not MeAkev to have wine specifically. Rav Shlomo Zalman (Halichot Shlomo pg 342, note 76) writes that grape juice does not suffice. </ref> All agree that if one going to end up violating or degrading any halacha such as [[Birkat HaMazon]], one should not get drunk. <Ref> The Chaye Adam 155:30 writes that if one knows that getting drunk will cause one to degrade fulfilling a mitzvah such as making [[Brachot]], [[Birkat HaMazon]], or [[Maariv]], one shouldn’t get drunk. This is quoted by the Beiur Halacha s.v. Ad and Kaf HaChaim 695:17. This is supported by the Mieri ([[Megillah]] 7b) who writes that we’re not commanded to have happiness of vanity and frivolity, rather one should have happiness that leads to Ahavat Hashem and a desire to thank Him for the miracles he did for us. </ref>
# If one’s parent tells one not to drink on [[purim]] one should listen to them and only drink a little more than usual. <Ref> Halichot Shlomo 19:25 </ref>
# Women are not required to drink as much. One cup or less is sufficient. <ref> Sh"t Rivevot Ephraim 1:458, Moadim Uzmanim 2:190 </ref>
# If one unintentionally causes minor damages as a result of celebrating [[purim]], one is exempt from paying for the damages. <ref> M.B 6595: 5 </ref>

Regarding reciting brachot and davening after drinking see [[Avoiding Davening After Drinking Intoxicating Beverages]].

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Purim]]

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Brachot

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<h2 style="margin:0;background-color:#FFE4E1;font-size:120%;font-weight:bold;border:1px solid #FF69B4;text-align:left;color:#000000;padding:0.2em 0.4em;">General Rules of Brachot</h2>
'''General Concepts'''
* [[Having Kavana for Mitzvot]]
* [[Kavana During Brachot]]
* [[Shomea KeOneh]]
* [[Safek Brachot LeHaKel]]
* [[Making one hundred Brachot daily]]
* [[Shiur of K'zayis]] ([[Kazayis]])
* [[Interruptions to a Bracha]] ([[Hefsek]])
* [[Location Change]] ([[Shinui Makom]])
* [[Food that comes during a meal]]
* [[Brachot on Food One Eats Before a Meal]]
* [[Order of Brachot]]
'''Making the Bracha Properly'''
* [[Amen]]
* [[Before the Bracha]]
* [[Bracha Achrona]]
* [[Bracha Rishona]]
* [[Brachot Through a Microphone]]
* [[Interruptions between the Bracha and Eating]]
* [[Making the Beracha]]
* [[Talking between the Beracha and eating]]
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* [[Where Is It Permissible to Recite Brachot?]]

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<h2 style="margin:0;background-color:#FFEAD5;font-size:120%;font-weight:bold;border:1px solid #FF8C1C;text-align:left;color:#000;padding:0.2em 0.4em;">[[Brachot on Food]]</h2>
*[[Bread]] ([[HaMotzei]])
*[[Breakfast Cereals]]
*[[Grape Juice and Wine]] ([[HaGefen]])
* [[Ikar and Tofel]] (Combination of Ingredients)
*[[Shehakol]] (drinks, candies)
*[[Soups]]

[[Mezonot]]
*[[Wheat and grain products]] (noodle, cake, pastry)
*[[Rice and rice products]] (rice, rice cake, rice crispies)
*[[Pas Haba Bikisnin]] (cookies, cakes, crackers)
*[[Making a meal on Mezonot]]

[[HaEtz and HaAdama]]
*[[Fruits and Vegetables]]
*[[Processed fruits and vegetables]] (jelly, jam, peanut butter)
*[[Corn and potato products]] (corn chip, mashed potato)
*[[Raw or roasted grain]] (granola, puffed wheat)

'''[[Bracha Achrona]]'''
*[[Al HaMichya]]
*[[Boreh Nefashot]]
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*[[Netilat Yadayim for a meal]]
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*[[Mayim Achronim]]
*[[Zimmun]]
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*[[Yaaleh VeYavo]]
'''[[Brachot on Mitzvot]]'''
*[[Birchot Kriyat Shema]]
*[[Bracha of Sukkah]]
*[[Kiddish]]
*[[Havdalah]]
'''[[Brachot of Praise]]
* [[Birkat HaGomel]]
*[[Birkhot HaShachar]]
*[[Birchas Asher Yasar]]

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<h2 style="margin:0;background-color:#ddcef2;font-size:120%;font-weight:bold;border:1px solid #afa3bf;text-align:left;color:#000;padding:0.2em 0.4em;">[[Brachot on Special Occasions]]</h2>
*[[Shehecheyanu]]
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Brachot

2015-02-01T01:53:07Z

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<h2 style="margin:0;background-color:#dcdcdc; font-size:120%;font-weight:bold;border:1px solid #dcdcdc;text-align:left;color:#000000;padding:0.2em 0.4em;">[[Shabbat]]</h2>
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* [[Preparation for Shabbat]]
* [[Oneg Shabbat]]
* [[Shabbat Candles]]
* [[Kiddush]]
* [[Havdalah]]
* [[Koshair]] ([[Tying]])
* [[Bishul]] ([[Cooking]])
* [[Borer]] ([[Separating]])
* [[Games on Shabbat]]
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<h2 style="margin:0;background-color:#dcdcdc;font-size:120%;font-weight:bold;border:1px solid #dcdcdc;text-align:left;color:#000000;padding:0.2em 0.4em;">[[Brachot]]</h2>
[[Image:100px-Berachot2.gif‎ | 100px | link=Brachot | right]]
* [[Brachot on Food]]
* [[Brachot on Mitzvot]]
* [[Brachot of Praise]]
* [[Brachot on Special Occasions]]
* [[Birkat HaGomel]]
* [[Ikar and Tofel]]
* [[Pas Haba Bikisnin]]
* [[Rice and rice products]]
* [[Processed fruits and vegetables]]
*[[Brachot| And more...]]

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<h2 style="margin:0;background-color:#dcdcdc;font-size:120%;font-weight:bold;border:1px solid #dcdcdc;text-align:left;color:#00555;padding:0.2em 0.4em;">[[Prayer]]</h2>
[[Image:Prayer.jpg‎ | 100px | link=Prayer | right]]
* [[Brachot HaShachar]]
* [[Pesukei DeZimrah]]
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2015-01-27T07:16:05Z

Yirmiyahu Perlow:

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Yahrzeit

2014-10-14T02:49:01Z

Yirmiyahu Perlow:

{{stub}}
The Yahrzeit is a unique day on the Jewish calender marking the one year anniversary of a loved one's passing.
==Fasting on the day of the Yahrzeit==
# There is a custom to fast on the day of a parent's death (yahrtzeit), every year following the death. This fast should be observed on the date of the death itself, even for the first year. <ref> [http://www.yutorah.org/lectures/lecture.cfm/767229/Rabbi_Eliyahu_Ben-Chaim/Hilchot_Aveilut_Hilchot_Kadish# Rabbi Eliyahu Ben-Chaim minutes 4-6] </ref>
# If [[Erev Yom Kippur]] is the Yahrzeit (annual remembrance of the day of the death) of one's parents, one should not fast but rely on the fast of [[Yom Kippur]]. <ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 447, #17)</ref>
==Sources==
<references/>
[[Category:Mourning]]

Kaddish

2014-10-14T02:47:27Z

Yirmiyahu Perlow:

==5 Different Types of Kaddish==
# Half Kaddish (Chatzi Kaddish)--this is the shortest of all of the Kaddishes ending with the words "da'amiran bialma vi'imru amen." This Kaddish is recited as a break between different parts of the service.
# The Mourners' Kaddish (Kadish Yatom)--this Kaddish is the same as the Half Kaddish with the additional insertions of the lines "Yehei shlama..." and "Oseh shalom..." This Kaddish is recited during the 11th month period following the passing of a parent and on the parent's [[Yahrzeit]].
# The Full Kaddish (Kadish Shalem)--the same as the Mourners Kaddish with the additional line "Titkabel..." In this line we ask Hashem to accept the prayers of all of the Jewish people. This Kaddish is recited at the conclusion of [[Chazarat Hashatz]] and [[Slichot]].
# The Rabbis' Kaddish (Kaddish Derabanan)--the same as the Mourners' Kaddish with the added line "Al Yisrael..."
# The Final Kaddish (Kaddish De'itchadeta)--similar to the Rabbis' Kaddish with the insertion "Be'alma di'itchadeta..." in place of "be'alma di'bera chirutei ve'yamlich malchutei." This Kaddish is recited at a Siyum as well as at a funeral.
==Who should say Kaddish==
# The midrashim speak how a child saying Kaddish for a parent could save the parent from a harsh judgement in heaven. Therefore, the minhag is to say Kaddish for a parent as well as get the Aliyah of Maftir and to pray as the Shaliach Tzibur especially for [[Arvit]]. <ref>Kitzur S"A 27:1</reF>
# The Sephardic minhag is that anyone who wants may say Kaddish even if that is a number of people together. <ref> Kaf HaChaim 132:16. The Chatam Sofer YD 2:345 records this as the Sephardic minhag as well.</ref> For a discussion on the Ashkenazic minhag see [http://www.torahmusings.com/2014/01/may-multiple-people-say-kaddish-simultaneously/ Rabbi Aryeh Lebowitz]
# Although saying Kaddish and [[prayers]] in the merit of one's parents, the primary merit for parents is that a child follows in the just and proper way.<ref>Kitzur S"A 27:22</reF>
# It is permissible to recite kaddish in memory of a non-Jew as long as the one who you are saying it for was a moral individual. <ref> Sh"t Yechave Daat 6:60 </ref>

==Requirements for Kaddish==
# One may only say Kaddish in a congregation of 10 men above the age of [[Bar Mitzvah]].<ref>Kitzur S"A 15:1, Kitzur S"A of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1 </ref> The person saying Kaddish is included in the [[minyan]], meaning that there has to be 9 people listening to Kaddish besides for the one saying Kaddish. <ref>Kitzur S"A 15:7</ref>
# If one cannot find ten men, it is permissible to use one katan, 9 or 10 years old, who has reached the age of [[chinuch]], for it is better than completely nullifying kaddish. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1 </ref>
# If there is up to four people in the [[minyan]] saying [[Shemona Esreh]] and will not be able to answer Kaddish, nonetheless, one may say Kaddish because there is a majority of the [[minyan]] who can answer.<ref>Kitzur S"A 15:7, Ben Ish Chai, Perashat Vayechi, 5</ref>
# If one began Kaddish with 10 men and one left, one may nonetheless finish kaddish. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 7 </ref>
# One need not be meticulous and strict with regard to making sure that everyone is the [[minyan]] had 2 pubic hairs. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 11 </ref>
# If there are 10 men and one of the [[minyan]] is unable to answer to kaddish, kaddish may nonetheless be recited. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# If there are 10 men and one of the [[minyan]] is sleeping, kaddish may nonetheless be recited. Nevertheless, one should wake up the sleeper. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# A deaf man and a mute man may be counted for a [[minyan]], however, a deaf mute man is treated as a katan with regard to [[minyan]]. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 14 </ref>

==When Kaddish may be said==
# If there's no [[minyan]] when the congregation reaches the end of [[Pesukei DeZimrah]], they should wait for a [[minyan]] prior to saying Yishtabach because if they say Yishtabach and only get a [[minyan]] afterwards they shouldn't say Kaddish until they first say some pesukim.<ref>Kitzur S"A 15:1</ref>
# A congregation may learn pesukim of Torah and then say kaddish yehe shelama. <ref> BI"H, Vayechi, 9 </ref>
# A congregation may learn words of the Oral Torah and then say kaddish al yisrael. <ref> BI"H, Vayechi, 8 </ref>

==Answering to Kaddish==
# It is proper to wait a little bit in between answering "[[amen]]" and "yehe sheme raba" when answering to kaddish. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 12, laws of answering to kaddish, seif 11 </ref>

==Proper practices of the congregation during Kaddish==
# The congregants should listen carefully and answer the appropriate responses with kavana. <ref>Kitzur S"A 15:5</ref>
# Anyone who answers "[[Amen]] Yehey Sheme Rabba..." with all of his strength and kavana any heavenly bad decree against him is ripped up.<ref>Kitzur S"A 15:5</ref>
# Just like of does not walk in front of one who is praying, so too one should not walk in front of someone who is reciting kaddish. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 2; Ben Ish Chai (Vayechi, 10) </ref>
# If Kaddish began while one was standing, he/she should remain standing until after answering "[[Amen]] yehe sheme raba..." <ref> Ben Ish Chai (Vayechi, 8) </ref>

==Sources==
<references/>
[[Category:Prayer]]

Birkat Hamazon

2014-10-14T01:38:19Z

Yirmiyahu Perlow:

[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].
==Preparations for Birkat HaMazon==
# One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref>
# One should leave bread on the table or else he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref>
# If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3 </ref>

==Interruptions in Birkat HaMazon==
# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Berurah 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref>
# According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref>
# One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha. <ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref>
# It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref>
# It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref>

==Saying it sitting==
# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 </ref>
# If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref>
# One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref>
# It’s forbidden to say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref>
==If one left where one ate==
# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref>
# This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <Ref>S”A 184:2 </ref>
# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref>
==If one is in doubt if one said Birkat HaMazon==
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>S”A 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15 </ref>
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> S”A 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the fourth one is only derabbanan so that people don’t disregard it’s importance. However, the Sephardic achronim including the Kaf HaChaim (184:15) and Yalkut Yosef ([[Brachot]] pg 282) argue that since the fourth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Bracha. </ref>
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> S"A 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286). </ref>
# If a person ate bread and is still thirsty becuase he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> yalkut Yosef ([[Brachot]] pg 289) writes that since the opinion of S"A is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai. and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. </ref>
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7)hold that a woman is possibly obligated Deoritta and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351). </ref>

==How long does one have to say Birkat HaMazon?==

# If one ate bread and is full, preferably one should make Birkat HaMazon within 72 minutes and after the fact, one may make it as long as one is full from what one ate. However, after 72 minutes, if one is a little hungry, one can no longer make the Birkat HaMazon. <Ref> S”A 184:5 writes that one may Birkat HaMazon until one is hungry again. Vezot HaBracha (pg 49, chapter 5) and Yalkut Yosef ([[Brachot]] pg 300) rule that if one didn’t make Birkat HaMazon until after 72 minutes, one may surely recite Birkat HaMazon as long as one is still full and one isn't hungry. Vezot HaBracha quotes Rav Elyashiv who says that it’s preferable to eat a little more before making Birkat HaMazon. Aruch HaShulchan 184:7 and 8 writes that since we don't know the precise determination of when we're still full must make Birkat HaMazon within 72 minutes and if one didn't then one should eat another [[Kezayit]] and then say Birkat HaMazon. Kaf HaChaim 184:28 writes that in order to fulfill all opinions if it has been 72 minutes one should eat another [[Kezayit]] and if one doesn't have bread one may make Birkat HaMazon as long as one is full.</ref>
# If it’s past 72 minutes and one is in doubt whether one is still full one can make Birkat HaMazon, yet, it’s preferable to eat another [[Kezayit]] before making Birkat Hamazon. <Ref> Mishna Brurah 184:15, Vezot HaBracha (pg 49, chapter 5) </ref>
# However, if one just had a [[Kezayit]] and was not full, one should try to make the Birkat HaMazon right away and if one didn't one may only make Birkat HaMazon up to 72 minutes after one ate. <ref> Yalkut Yosef ([[Brachot]] pg 300), Mishna Brurah 184:20 </ref> Some add that if one waited more than a half hour it's preferable to have another [[Kezayit]] of bread before making Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 50) </ref>
# If one has a very long meal and continues to have appetizers or drinks, one may make the Birkat HaMazon as long as the meal continues even 4 or 5 hours. <ref> Mishna Brurah 184:18, Vezot HaBracha (chap 5, pg 50), Yalkut Yosef ([[Brachot]] pg 301) </ref> One should have something to eat or drink every 72 minutes, however, if one didn't then one may still say Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 51) quoting the Magan Avraham 184:9 </ref>

==Minimum amount of bread==
# One is not obligated to recite Birkat HaMazon unless one eat a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics.
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]].

==In any language==
# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref>
==Saying it aloud==
# One should say Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare [[Teshuva]] 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and S"A all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref>
# It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs. <Ref>Mishna Brurah 185:3 </ref>

==Reciting Birkat Hamazon in the Presence of Feces or Urine==
# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref>

==Who's obligated to say Birkat HaMazon==
# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[Kezayit]] and not to satisfaction. <Ref>S"A 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref>
# A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>S"A 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>S"A 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref>
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref>

==If doesn't know Birkat HaMazon in its entirety==
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>S”A 194:3, Mishna Brurah 194:13 </ref>
==Making Birkat HaMazon Over Wine==
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>S”A 182:1, Kitzur S"A 45:1, Mishna Brurah 182:4 </ref>
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>S”A 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref>
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur S"A 45:1, Mishna Brurah 182:14 </ref>
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>S”S 182:3 and 182:6</ref>
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>S"A 183:1</ref>
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref>
# The cup of wine must have a [[Reviyit]] as a minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over. <ref>Rama 183:2, Mishna Brurah 183:9</ref>

==Regarding Reciting Birkat Hamazon While Drunk see [[Avoiding Davening After Drinking Intoxicating Beverages]]==
==Clearing the Table==
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Berura 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref>
# Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5, see [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 for several different explanations of this custom </ref> This applies on Shabbat and weekdays, and with plastic or metal knives. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] </ref> This is not necessary for al hamichya of boreh nefashot after a snack <ref> Sh"t Rivivot Ephraim 1:136:2 </ref>

==Related Pages==
*[[Bracha Achrona]]
==Sources==
<references/>
[[Category:Brachot]]

Birkat Hamazon

2014-10-14T01:37:00Z

Yirmiyahu Perlow: /* Someone who is drunk */

[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].
==Preparations for Birkat HaMazon==
# One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref>
# One should leave bread on the table or else he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref>
# If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3 </ref>

==Interruptions in Birkat HaMazon==
# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Berurah 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref>
# According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref>
# One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha. <ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref>
# It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref>
# It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref>

==Saying it sitting==
# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 </ref>
# If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref>
# One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref>
# It’s forbidden to say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref>
==If one left where one ate==
# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref>
# This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <Ref>S”A 184:2 </ref>
# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref>
==If one is in doubt if one said Birkat HaMazon==
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>S”A 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15 </ref>
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> S”A 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the fourth one is only derabbanan so that people don’t disregard it’s importance. However, the Sephardic achronim including the Kaf HaChaim (184:15) and Yalkut Yosef ([[Brachot]] pg 282) argue that since the fourth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Bracha. </ref>
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> S"A 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286). </ref>
# If a person ate bread and is still thirsty becuase he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> yalkut Yosef ([[Brachot]] pg 289) writes that since the opinion of S"A is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai. and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. </ref>
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7)hold that a woman is possibly obligated Deoritta and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351). </ref>

==How long does one have to say Birkat HaMazon?==

# If one ate bread and is full, preferably one should make Birkat HaMazon within 72 minutes and after the fact, one may make it as long as one is full from what one ate. However, after 72 minutes, if one is a little hungry, one can no longer make the Birkat HaMazon. <Ref> S”A 184:5 writes that one may Birkat HaMazon until one is hungry again. Vezot HaBracha (pg 49, chapter 5) and Yalkut Yosef ([[Brachot]] pg 300) rule that if one didn’t make Birkat HaMazon until after 72 minutes, one may surely recite Birkat HaMazon as long as one is still full and one isn't hungry. Vezot HaBracha quotes Rav Elyashiv who says that it’s preferable to eat a little more before making Birkat HaMazon. Aruch HaShulchan 184:7 and 8 writes that since we don't know the precise determination of when we're still full must make Birkat HaMazon within 72 minutes and if one didn't then one should eat another [[Kezayit]] and then say Birkat HaMazon. Kaf HaChaim 184:28 writes that in order to fulfill all opinions if it has been 72 minutes one should eat another [[Kezayit]] and if one doesn't have bread one may make Birkat HaMazon as long as one is full.</ref>
# If it’s past 72 minutes and one is in doubt whether one is still full one can make Birkat HaMazon, yet, it’s preferable to eat another [[Kezayit]] before making Birkat Hamazon. <Ref> Mishna Brurah 184:15, Vezot HaBracha (pg 49, chapter 5) </ref>
# However, if one just had a [[Kezayit]] and was not full, one should try to make the Birkat HaMazon right away and if one didn't one may only make Birkat HaMazon up to 72 minutes after one ate. <ref> Yalkut Yosef ([[Brachot]] pg 300), Mishna Brurah 184:20 </ref> Some add that if one waited more than a half hour it's preferable to have another [[Kezayit]] of bread before making Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 50) </ref>
# If one has a very long meal and continues to have appetizers or drinks, one may make the Birkat HaMazon as long as the meal continues even 4 or 5 hours. <ref> Mishna Brurah 184:18, Vezot HaBracha (chap 5, pg 50), Yalkut Yosef ([[Brachot]] pg 301) </ref> One should have something to eat or drink every 72 minutes, however, if one didn't then one may still say Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 51) quoting the Magan Avraham 184:9 </ref>

==Minimum amount of bread==
# One is not obligated to recite Birkat HaMazon unless one eat a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics.
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]].

==In any language==
# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref>
==Saying it aloud==
# One should say Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare [[Teshuva]] 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and S"A all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref>
# It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs. <Ref>Mishna Brurah 185:3 </ref>
Regarding Reciting Birkat Hamazon While Drunk see [[Avoiding Davening After Drinking Intoxicating Beverages]]

==Reciting Birkat Hamazon in the Presence of Feces or Urine==
# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref>

==Who's obligated to say Birkat HaMazon==
# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[Kezayit]] and not to satisfaction. <Ref>S"A 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref>
# A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>S"A 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>S"A 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref>
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref>

==If doesn't know Birkat HaMazon in its entirety==
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>S”A 194:3, Mishna Brurah 194:13 </ref>
==Making Birkat HaMazon Over Wine==
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>S”A 182:1, Kitzur S"A 45:1, Mishna Brurah 182:4 </ref>
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>S”A 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref>
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur S"A 45:1, Mishna Brurah 182:14 </ref>
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>S”S 182:3 and 182:6</ref>
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>S"A 183:1</ref>
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref>
# The cup of wine must have a [[Reviyit]] as a minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over. <ref>Rama 183:2, Mishna Brurah 183:9</ref>
==Clearing the Table==
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Berura 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref>
# Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5, see [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 for several different explanations of this custom </ref> This applies on Shabbat and weekdays, and with plastic or metal knives. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] </ref> This is not necessary for al hamichya of boreh nefashot after a snack <ref> Sh"t Rivivot Ephraim 1:136:2 </ref>

==Related Pages==
*[[Bracha Achrona]]
==Sources==
<references/>
[[Category:Brachot]]

Kavana During Brachot

2014-10-14T01:30:22Z

Yirmiyahu Perlow:

# When reciting brachot a person must think about the meaning of the words one is reciting.<ref>S.A. 5:1</ref> A blessing should not be thrown from one's mouth and one should make blessings peacefully and calmly. One should think about Hashem's kindness in having provided us with the food or Mitzva which we are about to perform. One who recites blessings out of mere habit arouses Hashem's anger against His people.<ref>M.B. 5:1</ref>
# Additionally, when reciting Hashem's four letter name "A-donai," one should think about the fact that Hashem is master over the entire world and that Hashem exists throughout time.<ref>S.A 5:1 The Gra however, as quoted in M.B. 5:3, holds that one need not think about Hashem's existence throughout time when reciting Hashem's name because one need only concern himself with the pronunciation of the word he is reading--not the way it is written. However, even the S.A agrees that one need not think about Hashem's existence throughout time when Hashem's name is spelled "A-donai" (M.B 5:3).</ref> These two intentions are easy to think about because they correspond to the way Hashem's name is pronounced ("Adon" means "Master" the yud suffix implies "my," thus the meaning of this word's pronunciation is "My Master") and the way Hashem's name is written (with the letters of the words "haya"--"He was," "hove"--"He is," and "yihiye"--"He will be").
# Although one should think about how Hashem's name was pronounced in the Temple (as it is spelled), one is forbidden to pronounce Hashem's name this way and one who does so loses his portion in the world to come.<ref>M.B 5:2</ref>
# When reciting the name "E-lohim" one should think about the fact that Hashem is strong, all-capable, and all-powerful.<ref>S.A 5:1</ref>
# When reciting Hashem's name not in the context of a beracha or the first pasuk of the shema, it is not necessary to have these kavanot. <ref> Or Litzion 2:1:18 </ref>
# One should not be doing anything else while reciting a beracha or a [[prayer]] even if he feels it will not interfere with his kavana. <ref> Halacha Berura 5:2 </ref>
==Sources==
<references/>

Kavanah whilst Davening

2014-10-14T01:30:02Z

Yirmiyahu Perlow:

In general, when performing a mitzvah one must have intent to fulfill that mitzvah (See [[Having Kavana for Mitzvot]]).
Additionally, since one is reciting brachot when davening he must also ensure to have all of the proper kavanot when reciting brachot see [[Kavana During Brachot]].

There are specific additional kavanot (intentions) one should have that are unique to [[davening]]:

==Proper Frame of Mind for Davening==
# One should not pray while one is in the state of sadness.<ref> Ben Ish Chai (Parshat Miketz, 5) </ref>
# One should not begin to daven while in a state of laughter and levity; rather, one should enter davening with a state of seriousness ("koved rosh").
# One should begin to pray with a sense of happiness for the mitzva he is about to fulfill similar to the joy one experiences when one is involved in the study and pursuit of Torah knowledge. This is why we recite [[Pesukei Dezimrah]] and [[Ashrei]] (words of Torah) before beginning [[Shacharit]] and [[Mincha]].<ref>Tosfot 31a s.v. Rabanan</ref>

==Bringing the Proper "Korban"==
# Chazal tell us that "regardless, if one brings a large korban or a small one as long as one's intentions are for heaven (one's korban is accepted)." <ref> Menachot 110a </ref> The same idea applies to [[Tefillah]]. <ref> Tur and S"A 1:4 write that it's preferable to pray a little with Kavana than to pray a lot without Kavana. </ref>
# Accordingly, if one can pray a lot with Kavana or a little with Kavana, clearly it's better to pray more. However if there are extenuating circumstances and it's not possible to pray a lot with Kavana or one judges that if he prays more he'll pray without Kavana, one should pray less with Kavana rather than more without Kavana and it's considered before Hashem as if one prayed a lot with Kavana. <ref> Tur and S"A 1:4 write that it's preferable to pray a little with Kavana than to pray a lot without Kavana. Mishna Brurah 1:12 writes that clearly it's preferable to pray more with Kavana than to pray less with Kavana, however the S"A is talking about a case where such isn't possible. Halacha Brurah 1:11 concurs. </ref>

==Sources==
<references/>
[[Category:Prayer]]

Kavana During Brachot

2014-10-14T01:06:08Z

Yirmiyahu Perlow:

Kavana During Brachot

2014-10-13T18:15:37Z

Yirmiyahu Perlow:

Kavana During Brachot

2014-10-13T18:15:11Z

Yirmiyahu Perlow: Created page with "# When reciting brachot a person must think about the meaning of the words one is reciting.<ref>S.A. 5:1</ref> A blessing should not be thrown from one's mouth and one should..."

Brachot

2014-10-13T17:47:00Z

Yirmiyahu Perlow:

__NOTOC__
{| width="100%" style="background: transparent;"
|class="MainPageTopLeft" width="50%" valign="top" style="border: 1px solid #ffa2a2; padding: .5em 1em; margin: 1em; background-color: #fff3f3;"|

<h2 style="margin:0;background-color:#FFE4E1;font-size:120%;font-weight:bold;border:1px solid #FF69B4;text-align:left;color:#000000;padding:0.2em 0.4em;">General Rules of Brachot</h2>
'''General Concepts'''
* [[Having Kavana for Mitzvot]]
* [[Kavana During Brachot]]
* [[Shomea KeOneh]]
* [[Safek Brachot LeHaKel]]
* [[Making one hundred Brachot daily]]
* [[Shiur of K'zayis]] ([[Kazayis]])
* [[Interruptions to a Bracha]] ([[Hefsek]])
* [[Location Change]] ([[Shinui Makom]])
* [[Food that comes during a meal]]
* [[Brachot on Food One Eats Before a Meal]]
* [[Order of Brochos]]
'''Making the Bracha properly'''
* [[Amen]]
* [[Before the Beracha]]
* [[Bracha Achrona]]
* [[Bracha Rishona]]
* [[Brachot Through a Microphone]]
* [[Interruptions between the Bracha and Eating]]
* [[Making the Beracha]]
* [[Talking between the Beracha and eating]]
* [[Respecting foods]]
* [[Where Is It Permissible to Recite Brachot?]]

|class="MainPageBottomRight" width="50%" valign="top" style="border: 1px solid #FF8C1C; padding: .5em 1em; margin: 1em; background-color: #FFF6EE;"|
<h2 style="margin:0;background-color:#FFEAD5;font-size:120%;font-weight:bold;border:1px solid #FF8C1C;text-align:left;color:#000;padding:0.2em 0.4em;">[[Brachot on Food]]</h2>
*[[Bread]] ([[HaMotzei]])
*[[Breakfast Cereals]]
*[[Grape Juice and Wine]] ([[HaGefen]])
* [[Ikar and Tofel]] (Combination of Ingredients)
*[[Shehakol]] (drinks, candies)
*[[Soups]]

[[Mezonot]]
*[[Wheat and grain products]] (noodle, cake, pastry)
*[[Rice and rice products]] (rice, rice cake, rice crispies)
*[[Pas Haba Bikisnin]] (cookies, cakes, crackers)
*[[Making a meal on Mezonot]]

[[HaEtz and HaAdama]]
*[[Fruits and Vegetables]]
*[[Processed fruits and vegetables]] (jelly, jam, peanut butter)
*[[Corn and potato products]] (corn chip, mashed potato)
*[[Raw or roasted grain]] (granola, puffed wheat)

'''[[Bracha Achrona]]'''
*[[Al HaMichya]]
*[[Boreh Nefashot]]
|}
{| width="100%" style="background: transparent;"
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<h2 style="margin:0;background-color:#BEE1FC;font-size:120%;font-weight:bold;border:1px solid #58B6FF;text-align:left;color:#000000;padding:0.2em 0.4em;">[[Birkat HaMazon]]</h2>
*[[Netilat Yadayim for a meal]]
*[[Proper Conduct of a Meal]] ([[Derech Eretz of a meal]])
*[[Mayim Achronim]]
*[[Zimmun]]
*[[Birkat HaMazon]]
*[[Yaaleh VeYavo]]
'''[[Brachot on Mitzvot]]'''
*[[Birchot Kriyat Shema]]
*[[Bracha of Sukkah]]
*[[Kiddish]]
*[[Havdalah]]
'''[[Brachot of Praise]]
* [[Birkat HaGomel]]
*[[Birkhot HaShachar]]
*[[Birchas Asher Yasar]]

|class="MainPageBottomRight" width="100%" valign="top" style="border: 1px solid #ddcef2; padding: .5em 1em; margin: 1em; background-color: #faf5ff;"|
<h2 style="margin:0;background-color:#ddcef2;font-size:120%;font-weight:bold;border:1px solid #afa3bf;text-align:left;color:#000;padding:0.2em 0.4em;">[[Brachot on Special Occasions]]</h2>
*[[Shehecheyanu]]
*[[Brachot on a nice smell]]
*[[Brachot on Sights]]
*[[Bracha For Seeing Natural Wonders]] ([[Oseh Maaseh Beresheet]])
*[[Bracha for seeing a rainbow]]
*[[Bracha for a miracle]]
*[[Bracha for an unusual creature]]
*[[Bracha for good or bad news]]
*[[Birchat Ilanot]]
*[[Birkat HaLevana]]
*[[Birkat HaChamah]] ([[Bircas HaChammah]])
|}
[[Category:Brachot]]

Simchat Torah

2014-10-13T17:43:24Z

Yirmiyahu Perlow: /* Other Details of Hakafot */

[[Image:Simchas_Torah.jpg|200px|right]]
Simchat Torah is the day when Jews across the world complete the reading of the Torah and there is a celebration upon this completion. Outside of Israel, the second day of [[Shemini Aseret]] is called Simchat Torah because that's when this completion takes place. <Ref>Kitzur S"A 138:7, Chazon Ovadya p. 467</ref> In Israel, the one day of [[Shemini Aseret]] is also Simchat Torah.<ref>Chazon Ovadyah p. 469</ref>

==When Hakafot take place==
# It is customary, by both the night and day of Simchat Torah, to remove all of the Torahs from the Aron and to sing songs and praises.<ref>Rama 669:1</ref> It is also customary to encircle the Bima (table where the Torah is read) with the Torahs just as is done with the [[lulav]] during [[Sukkot]] and [[Hoshana Rabba]].<ref>Rama 669:1</ref>
# In Israel, there is a minhag to do Hakafot the night of Motzei Simchat Torah.<ref>Chazon Ovadya p. 460</ref>
==Other Details of Hakafot==
# Even those who are strict about not dancing or clapping on [[Shabbat]] and [[Yom Tov]] all year round are lenient about dancing and clapping on Simchat Torah in order to give respect to the completion of Torah.<ref>Nitei Gavriel ([[Sukkot]] 93:9), Chazon Ovadya p. 456-7</ref> However, playing musical instruments is absolutely forbidden on Simchat Torah, both in Israel and outside Israel.<ref>Chazon Ovadya p. 458</ref>
# It is praiseworthy to engage in the celebration of Simchat Torah with dancing and clapping as much as one is able. <Ref>Chazon Ovadya p. 462. M.B 669:11 Just as King David danced with all of his strength when the Aron was brought to Yerushalaim (Shmuel 2, 6, 14), so too have many great scholars and elders danced with all of their strength on Simchat Torah including the Arizal and the Gra.</ref>
# In some shuls, the bima is encircled 3 times, while in other shuls the bima is encircled 7 times.<ref>M.B. 669:10</ref>
# One should be careful not to give a Sefer Torah to a young child to dance with because he may drop it. <Ref>Chazon Ovadya p. 463</ref>
# Some say that having a person ride on someone else's shoulders is a bad minhag. <Ref>Chazon Ovadya p. 463</ref>
# It is permitted for the elderly and and sick to sit between Hakafot but they should stand during the Hakafot and when the Sifrei Torha are being returned to the Heichal. Healthy people should stand during the entire duration of Hakafot until the Sifrei Torah are returned to the Heichal. <ref>Chazon Ovadya p. 465</ref>
# On Simchat Torah, it is permitted to move a Torah for the purpose of dancing or reading it somewhere else.<ref>Nitei Gavriel ([[Sukkot]] 94:1), Chazon Ovadya p. 460</ref>
Regarding the laws of davening and reciting brachot after drinking wine and other intoxicating beverages see [[Avoiding Davening After Drinking Intoxicating Beverages]].

==Nighttime meal==
# One should not make [[Kiddush]] on the night of Simchat Torah before certain nightfall (i.e. [[Tzet HaCochavim]]). <Ref>Kaf HaChaim 668:10 quoting Ben Ish Chai (Vezot HaBrachot #13), Nitei Gavriel 92:2 </ref>

==Special Aliyot==
# The minhag is that everyone receives an aliyah on Simchat Torah in order to be involved in the happiness of finishing the Torah. Also, it increases our honor for the Torah. <ref>Rama 669:1, Mishna Brurah 669:12. Aseh Lecha Rav 3:21 adds that this minhag is partially based on the minhag to give each person an aliyah once a month and at least in Tishrei we should ensure that this take place.</ref>
# It is customary to call up all the children up to receive an aliya called Kol Ne'arim (all the children).<ref>Rama 669:1</ref> The reader reads from "uli'Dan amar" until "Me'ona" and the children recite the brachot. This is done in order to educate the children regarding the reading of the Torah and in order to bless them with the blessing Yaakov gave to Ephraiim and Menashe: "Ha'malach ha'goel oti mi'kol ra hu yi'varech et ha'nearim viykare bahem shimi ve'sheim avotai Avraham ve'Yitzhak ve'yidgu la'rov be'kerev ha'aretz" (Breisheit 48, 16). The blessing is given before the children begin their bracha following the Torah reading.<ref>M.B. 669:13-14</ref>
# The person called up for the aliya during which the reading of the entire Torah is completed (beginning with the words "Me'ona E-lokei kedem") is known as Chatan Torah.<ref>M.B. 669:1</ref> The person called up for the aliya during which the Torah is begun once again is known as Chatan Breisheit.<ref>M.B. 669:2</ref>
# Even if someone already received an aliya he may still be called up once again for Chatan Torah or Chatan Breishit. However, the one who was called up for Chatan Torah may not be called up for Chatan Breishit because there is not a large amount of time between the two aliyot (unless one receives one honor in one shul and the other honor in another).<ref>M.B. 669:2 Calling up the same person for two aliyot in close succession might lead onlookers to think something is wrong with the 1st sefer Torah.</ref>
# Even a Kohen or Levi may be called up for Chatan Torah or Chatan Breishit.<ref>M.B. 669:2</ref>
# It is customary that the ones receiving these honors donate money for needs of the Beit Midrash and to strengthen those learning Torah.<ref>Rama 669:6</ref>
# If possible, it is proper to arrange that the men receiving these aliyot should be wise in Torah or, at least, respected members of the community.<ref>M.B. 639:1</ref> Nonetheless, even a child may receive Chatan Torah and in some places this is the custom.<ref>Rama 669:1</ref>

==Special Items Regarding Prayers==
# [[Shehecheyanu]] is recited in Chutz La'aretz when Simchat Torah is celebrated on the second day of [[Shemini Aseret]].<ref>S.A 669:1</ref>
# At night time, it is customary to read Ve'zot Ha'bracha as is done on a regular Monday, Thursday, or Shabbat afternoon and a Half [[Kaddish]] is recited thereafter.<ref>M.B. 669:15</ref>
# During the day, 3 Torahs are removed from the aron: 1 is for ve'zot ha'bracha (the final parsha in the Torah), 1 is for Breishit, and 1 is for the special reading of the day for [[Shemini Aseret]] from Parshat Pinchas (Bamidbar 29:35).<ref>S.A 669:1</ref>
# In a shul in which only two Torahs are present an additional Torah may be brought from another shul even though it is being brought to be used only once (typically this is forbidden).<ref>M.B. 669:9</ref> If this is not feasible, the 1st Torah should be rolled to Parshat Pinchas after completing the reading from Ve'zot Ha'bracha.<ref>Rama 669:1</ref>
# Some say that congregations should not say the 13 attributes of mercy (Yag Middot) when opening the aron on [[Shemini Aseret]]. <Ref>Halichot Shlomo p. 436, Chazon Ovadya p. 469</ref>

==Links==
* [http://halachipedia.com/documents/Simchas%20Torah%20Hakafot%20Songs.doc List of Simchat Torah Hakafot Songs]
* [http://pathways.aish.com/pathways/pdfs/simchattorah.pdf Simchas Torah Songs on aish.com]

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Sukkot]]

Simchat Torah

2014-10-13T17:42:53Z

Yirmiyahu Perlow: /* Special Items Regarding Prayers */

[[Image:Simchas_Torah.jpg|200px|right]]
Simchat Torah is the day when Jews across the world complete the reading of the Torah and there is a celebration upon this completion. Outside of Israel, the second day of [[Shemini Aseret]] is called Simchat Torah because that's when this completion takes place. <Ref>Kitzur S"A 138:7, Chazon Ovadya p. 467</ref> In Israel, the one day of [[Shemini Aseret]] is also Simchat Torah.<ref>Chazon Ovadyah p. 469</ref>

==When Hakafot take place==
# It is customary, by both the night and day of Simchat Torah, to remove all of the Torahs from the Aron and to sing songs and praises.<ref>Rama 669:1</ref> It is also customary to encircle the Bima (table where the Torah is read) with the Torahs just as is done with the [[lulav]] during [[Sukkot]] and [[Hoshana Rabba]].<ref>Rama 669:1</ref>
# In Israel, there is a minhag to do Hakafot the night of Motzei Simchat Torah.<ref>Chazon Ovadya p. 460</ref>
==Other Details of Hakafot==
# Even those who are strict about not dancing or clapping on [[Shabbat]] and [[Yom Tov]] all year round are lenient about dancing and clapping on Simchat Torah in order to give respect to the completion of Torah.<ref>Nitei Gavriel ([[Sukkot]] 93:9), Chazon Ovadya p. 456-7</ref> However, playing musical instruments is absolutely forbidden on Simchat Torah, both in Israel and outside Israel.<ref>Chazon Ovadya p. 458</ref>
# It is praiseworthy to engage in the celebration of Simchat Torah with dancing and clapping as much as one is able. <Ref>Chazon Ovadya p. 462. M.B 669:11 Just as King David danced with all of his strength when the Aron was brought to Yerushalaim (Shmuel 2, 6, 14), so too have many great scholars and elders danced with all of their strength on Simchat Torah including the Arizal and the Gra.</ref>
# In some shuls, the bima is encircled 3 times, while in other shuls the bima is encircled 7 times.<ref>M.B. 669:10</ref> # One should be careful not to give a Sefer Torah to a young child to dance with because he may drop it. <Ref>Chazon Ovadya p. 463</ref>
# Some say that having a person ride on someone else's shoulders is a bad minhag. <Ref>Chazon Ovadya p. 463</ref>
# It is permitted for the elderly and and sick to sit between Hakafot but they should stand during the Hakafot and when the Sifrei Torha are being returned to the Heichal. Healthy people should stand during the entire duration of Hakafot until the Sifrei Torah are returned to the Heichal. <ref>Chazon Ovadya p. 465</ref>
# On Simchat Torah, it is permitted to move a Torah for the purpose of dancing or reading it somewhere else.<ref>Nitei Gavriel ([[Sukkot]] 94:1), Chazon Ovadya p. 460</ref>
Regarding the laws of davening and reciting brachot after drinking wine and other intoxicating beverages see [[Avoiding Davening After Drinking Intoxicating Beverages]].

==Nighttime meal==
# One should not make [[Kiddush]] on the night of Simchat Torah before certain nightfall (i.e. [[Tzet HaCochavim]]). <Ref>Kaf HaChaim 668:10 quoting Ben Ish Chai (Vezot HaBrachot #13), Nitei Gavriel 92:2 </ref>

==Special Aliyot==
# The minhag is that everyone receives an aliyah on Simchat Torah in order to be involved in the happiness of finishing the Torah. Also, it increases our honor for the Torah. <ref>Rama 669:1, Mishna Brurah 669:12. Aseh Lecha Rav 3:21 adds that this minhag is partially based on the minhag to give each person an aliyah once a month and at least in Tishrei we should ensure that this take place.</ref>
# It is customary to call up all the children up to receive an aliya called Kol Ne'arim (all the children).<ref>Rama 669:1</ref> The reader reads from "uli'Dan amar" until "Me'ona" and the children recite the brachot. This is done in order to educate the children regarding the reading of the Torah and in order to bless them with the blessing Yaakov gave to Ephraiim and Menashe: "Ha'malach ha'goel oti mi'kol ra hu yi'varech et ha'nearim viykare bahem shimi ve'sheim avotai Avraham ve'Yitzhak ve'yidgu la'rov be'kerev ha'aretz" (Breisheit 48, 16). The blessing is given before the children begin their bracha following the Torah reading.<ref>M.B. 669:13-14</ref>
# The person called up for the aliya during which the reading of the entire Torah is completed (beginning with the words "Me'ona E-lokei kedem") is known as Chatan Torah.<ref>M.B. 669:1</ref> The person called up for the aliya during which the Torah is begun once again is known as Chatan Breisheit.<ref>M.B. 669:2</ref>
# Even if someone already received an aliya he may still be called up once again for Chatan Torah or Chatan Breishit. However, the one who was called up for Chatan Torah may not be called up for Chatan Breishit because there is not a large amount of time between the two aliyot (unless one receives one honor in one shul and the other honor in another).<ref>M.B. 669:2 Calling up the same person for two aliyot in close succession might lead onlookers to think something is wrong with the 1st sefer Torah.</ref>
# Even a Kohen or Levi may be called up for Chatan Torah or Chatan Breishit.<ref>M.B. 669:2</ref>
# It is customary that the ones receiving these honors donate money for needs of the Beit Midrash and to strengthen those learning Torah.<ref>Rama 669:6</ref>
# If possible, it is proper to arrange that the men receiving these aliyot should be wise in Torah or, at least, respected members of the community.<ref>M.B. 639:1</ref> Nonetheless, even a child may receive Chatan Torah and in some places this is the custom.<ref>Rama 669:1</ref>

==Special Items Regarding Prayers==
# [[Shehecheyanu]] is recited in Chutz La'aretz when Simchat Torah is celebrated on the second day of [[Shemini Aseret]].<ref>S.A 669:1</ref>
# At night time, it is customary to read Ve'zot Ha'bracha as is done on a regular Monday, Thursday, or Shabbat afternoon and a Half [[Kaddish]] is recited thereafter.<ref>M.B. 669:15</ref>
# During the day, 3 Torahs are removed from the aron: 1 is for ve'zot ha'bracha (the final parsha in the Torah), 1 is for Breishit, and 1 is for the special reading of the day for [[Shemini Aseret]] from Parshat Pinchas (Bamidbar 29:35).<ref>S.A 669:1</ref>
# In a shul in which only two Torahs are present an additional Torah may be brought from another shul even though it is being brought to be used only once (typically this is forbidden).<ref>M.B. 669:9</ref> If this is not feasible, the 1st Torah should be rolled to Parshat Pinchas after completing the reading from Ve'zot Ha'bracha.<ref>Rama 669:1</ref>
# Some say that congregations should not say the 13 attributes of mercy (Yag Middot) when opening the aron on [[Shemini Aseret]]. <Ref>Halichot Shlomo p. 436, Chazon Ovadya p. 469</ref>

==Links==
* [http://halachipedia.com/documents/Simchas%20Torah%20Hakafot%20Songs.doc List of Simchat Torah Hakafot Songs]
* [http://pathways.aish.com/pathways/pdfs/simchattorah.pdf Simchas Torah Songs on aish.com]

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Sukkot]]

Simchat Torah

2014-10-13T08:07:56Z

Yirmiyahu Perlow: /* Special Aliyot */

[[Image:Simchas_Torah.jpg|200px|right]]
Simchat Torah is the day when Jews across the world complete the reading of the Torah and there is a celebration upon this completion. Outside of Israel, the second day of [[Shemini Aseret]] is called Simchat Torah because that's when this completion takes place. <Ref>Kitzur S"A 138:7, Chazon Ovadya p. 467</ref> In Israel, the one day of [[Shemini Aseret]] is also Simchat Torah.<ref>Chazon Ovadyah p. 469</ref>

==When Hakafot take place==
# It is customary, by both the night and day of Simchat Torah, to remove all of the Torahs from the Aron and to sing songs and praises.<ref>Rama 669:1</ref> It is also customary to encircle the Bima (table where the Torah is read) with the Torahs just as is done with the [[lulav]] during [[Sukkot]] and [[Hoshana Rabba]].<ref>Rama 669:1</ref>
# In Israel, there is a minhag to do Hakafot the night of Motzei Simchat Torah.<ref>Chazon Ovadya p. 460</ref>
==Other Details of Hakafot==
# Even those who are strict about not dancing or clapping on [[Shabbat]] and [[Yom Tov]] all year round are lenient about dancing and clapping on Simchat Torah in order to give respect to the completion of Torah.<ref>Nitei Gavriel ([[Sukkot]] 93:9), Chazon Ovadya p. 456-7</ref> However, playing musical instruments is absolutely forbidden on Simchat Torah, both in Israel and outside Israel.<ref>Chazon Ovadya p. 458</ref>
# It is praiseworthy to engage in the celebration of Simchat Torah with dancing and clapping as much as one is able. <Ref>Chazon Ovadya p. 462. M.B 669:11 Just as King David danced with all of his strength when the Aron was brought to Yerushalaim (Shmuel 2, 6, 14), so too have many great scholars and elders danced with all of their strength on Simchat Torah including the Arizal and the Gra.</ref>
# In some shuls, the bima is encircled 3 times, while in other shuls the bima is encircled 7 times.<ref>M.B. 669:10</ref> # One should be careful not to give a Sefer Torah to a young child to dance with because he may drop it. <Ref>Chazon Ovadya p. 463</ref>
# Some say that having a person ride on someone else's shoulders is a bad minhag. <Ref>Chazon Ovadya p. 463</ref>
# It is permitted for the elderly and and sick to sit between Hakafot but they should stand during the Hakafot and when the Sifrei Torha are being returned to the Heichal. Healthy people should stand during the entire duration of Hakafot until the Sifrei Torah are returned to the Heichal. <ref>Chazon Ovadya p. 465</ref>
# On Simchat Torah, it is permitted to move a Torah for the purpose of dancing or reading it somewhere else.<ref>Nitei Gavriel ([[Sukkot]] 94:1), Chazon Ovadya p. 460</ref>
Regarding the laws of davening and reciting brachot after drinking wine and other intoxicating beverages see [[Avoiding Davening After Drinking Intoxicating Beverages]].

==Nighttime meal==
# One should not make [[Kiddush]] on the night of Simchat Torah before certain nightfall (i.e. [[Tzet HaCochavim]]). <Ref>Kaf HaChaim 668:10 quoting Ben Ish Chai (Vezot HaBrachot #13), Nitei Gavriel 92:2 </ref>

==Special Aliyot==
# The minhag is that everyone receives an aliyah on Simchat Torah in order to be involved in the happiness of finishing the Torah. Also, it increases our honor for the Torah. <ref>Rama 669:1, Mishna Brurah 669:12. Aseh Lecha Rav 3:21 adds that this minhag is partially based on the minhag to give each person an aliyah once a month and at least in Tishrei we should ensure that this take place.</ref>
# It is customary to call up all the children up to receive an aliya called Kol Ne'arim (all the children).<ref>Rama 669:1</ref> The reader reads from "uli'Dan amar" until "Me'ona" and the children recite the brachot. This is done in order to educate the children regarding the reading of the Torah and in order to bless them with the blessing Yaakov gave to Ephraiim and Menashe: "Ha'malach ha'goel oti mi'kol ra hu yi'varech et ha'nearim viykare bahem shimi ve'sheim avotai Avraham ve'Yitzhak ve'yidgu la'rov be'kerev ha'aretz" (Breisheit 48, 16). The blessing is given before the children begin their bracha following the Torah reading.<ref>M.B. 669:13-14</ref>
# The person called up for the aliya during which the reading of the entire Torah is completed (beginning with the words "Me'ona E-lokei kedem") is known as Chatan Torah.<ref>M.B. 669:1</ref> The person called up for the aliya during which the Torah is begun once again is known as Chatan Breisheit.<ref>M.B. 669:2</ref>
# Even if someone already received an aliya he may still be called up once again for Chatan Torah or Chatan Breishit. However, the one who was called up for Chatan Torah may not be called up for Chatan Breishit because there is not a large amount of time between the two aliyot (unless one receives one honor in one shul and the other honor in another).<ref>M.B. 669:2 Calling up the same person for two aliyot in close succession might lead onlookers to think something is wrong with the 1st sefer Torah.</ref>
# Even a Kohen or Levi may be called up for Chatan Torah or Chatan Breishit.<ref>M.B. 669:2</ref>
# It is customary that the ones receiving these honors donate money for needs of the Beit Midrash and to strengthen those learning Torah.<ref>Rama 669:6</ref>
# If possible, it is proper to arrange that the men receiving these aliyot should be wise in Torah or, at least, respected members of the community.<ref>M.B. 639:1</ref> Nonetheless, even a child may receive Chatan Torah and in some places this is the custom.<ref>Rama 669:1</ref>

==Special Items Regarding Prayers==
# [[Shehecheyanu]] is recited even in chutz la'aretz when Simchat Torah is celebrated on the second day of [[Shemini Aseret]].<ref>S.A 669:1</ref>
# At night time, it is customary to read Ve'zot Ha'bracha as is done on a regular Monday, Thursday, or Shabbat afternoon and a Half [[Kaddish]] is recited thereafter.<ref>M.B. 669:15</ref>
# During the day, 3 Torahs are removed from the aron: 1 is for ve'zot ha'bracha (the final parsha in the Torah), 1 is for Breishit, and 1 is for the special reading of the day for [[Shemini Aseret]] from Parshat Pinchas (Bamidbar 29:35).<ref>S.A 669:1</ref>
# In a shul in which only two Torahs are present an additional Torah may be brought from another shul even though it is being brought to be used only once (typically this is forbidden).<ref>M.B. 669:9</ref> If this is not feasible, the 1st Torah should be rolled to Parshat Pinchas after completing the reading from Ve'zot Ha'bracha.<ref>Rama 669:1</ref>
# Some say that congregations should not say the 13 attributes of mercy (Yag Middot) when opening the aron on [[Shemini Aseret]]. <Ref>Halichot Shlomo p. 436, Chazon Ovadya p. 469</ref>

==Links==
* [http://halachipedia.com/documents/Simchas%20Torah%20Hakafot%20Songs.doc List of Simchat Torah Hakafot Songs]
* [http://pathways.aish.com/pathways/pdfs/simchattorah.pdf Simchas Torah Songs on aish.com]

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Sukkot]]

Simchat Torah

2014-10-13T08:07:02Z

Yirmiyahu Perlow:

[[Image:Simchas_Torah.jpg|200px|right]]
Simchat Torah is the day when Jews across the world complete the reading of the Torah and there is a celebration upon this completion. Outside of Israel, the second day of [[Shemini Aseret]] is called Simchat Torah because that's when this completion takes place. <Ref>Kitzur S"A 138:7, Chazon Ovadya p. 467</ref> In Israel, the one day of [[Shemini Aseret]] is also Simchat Torah.<ref>Chazon Ovadyah p. 469</ref>

==When Hakafot take place==
# It is customary, by both the night and day of Simchat Torah, to remove all of the Torahs from the Aron and to sing songs and praises.<ref>Rama 669:1</ref> It is also customary to encircle the Bima (table where the Torah is read) with the Torahs just as is done with the [[lulav]] during [[Sukkot]] and [[Hoshana Rabba]].<ref>Rama 669:1</ref>
# In Israel, there is a minhag to do Hakafot the night of Motzei Simchat Torah.<ref>Chazon Ovadya p. 460</ref>
==Other Details of Hakafot==
# Even those who are strict about not dancing or clapping on [[Shabbat]] and [[Yom Tov]] all year round are lenient about dancing and clapping on Simchat Torah in order to give respect to the completion of Torah.<ref>Nitei Gavriel ([[Sukkot]] 93:9), Chazon Ovadya p. 456-7</ref> However, playing musical instruments is absolutely forbidden on Simchat Torah, both in Israel and outside Israel.<ref>Chazon Ovadya p. 458</ref>
# It is praiseworthy to engage in the celebration of Simchat Torah with dancing and clapping as much as one is able. <Ref>Chazon Ovadya p. 462. M.B 669:11 Just as King David danced with all of his strength when the Aron was brought to Yerushalaim (Shmuel 2, 6, 14), so too have many great scholars and elders danced with all of their strength on Simchat Torah including the Arizal and the Gra.</ref>
# In some shuls, the bima is encircled 3 times, while in other shuls the bima is encircled 7 times.<ref>M.B. 669:10</ref> # One should be careful not to give a Sefer Torah to a young child to dance with because he may drop it. <Ref>Chazon Ovadya p. 463</ref>
# Some say that having a person ride on someone else's shoulders is a bad minhag. <Ref>Chazon Ovadya p. 463</ref>
# It is permitted for the elderly and and sick to sit between Hakafot but they should stand during the Hakafot and when the Sifrei Torha are being returned to the Heichal. Healthy people should stand during the entire duration of Hakafot until the Sifrei Torah are returned to the Heichal. <ref>Chazon Ovadya p. 465</ref>
# On Simchat Torah, it is permitted to move a Torah for the purpose of dancing or reading it somewhere else.<ref>Nitei Gavriel ([[Sukkot]] 94:1), Chazon Ovadya p. 460</ref>
Regarding the laws of davening and reciting brachot after drinking wine and other intoxicating beverages see [[Avoiding Davening After Drinking Intoxicating Beverages]].

==Nighttime meal==
# One should not make [[Kiddush]] on the night of Simchat Torah before certain nightfall (i.e. [[Tzet HaCochavim]]). <Ref>Kaf HaChaim 668:10 quoting Ben Ish Chai (Vezot HaBrachot #13), Nitei Gavriel 92:2 </ref>

==Special Aliyot==
# The minhag is that everyone should receive an aliyah on Simchat Torah in order to be involved in the happiness of finishing the Torah. Also, it increases our honor for the Torah. <ref>Rama 669:1, Mishna Brurah 669:12. Aseh Lecha Rav 3:21 adds that this minhag is partially based on the minhag to give each person an aliyah once a month and at least in Tishrei we should ensure that this take place.</ref>
# It is customary to call up all the children up to receive an aliya called Kol Ne'arim (all the children).<ref>Rama 669:1</ref> The reader reads from "uli'Dan amar" until "Me'ona" and the children recite the brachot. This is done in order to educate the children regarding the reading of the Torah and in order to bless them with the blessing Yaakov gave to Ephraiim and Menashe: "Ha'malach ha'goel oti mi'kol ra hu yi'varech et ha'nearim viykare bahem shimi ve'sheim avotai Avraham ve'Yitzhak ve'yidgu la'rov be'kerev ha'aretz" (Breisheit 48, 16). The blessing is given before the children begin their bracha following the Torah reading.<ref>M.B. 669:13-14</ref>
# The person called up for the aliya during which the reading of the entire Torah is completed (beginning with the words "Me'ona E-lokei kedem") is known as Chatan Torah.<ref>M.B. 669:1</ref> The person called up for the aliya during which the Torah is begun once again is known as Chatan Breisheit.<ref>M.B. 669:2</ref>
# Even if someone already received an aliya he may still be called up once again for Chatan Torah or Chatan Breishit. However, the one who was called up for Chatan Torah may not be called up for Chatan Breishit because there is not a large amount of time between the two aliyot (unless one receives one honor in one shul and the other honor in another).<ref>M.B. 669:2 Calling up the same person for two aliyot in close succession might lead onlookers to think something is wrong with the 1st sefer Torah.</ref>
# Even a Kohen or Levi may be called up for Chatan Torah or Chatan Breishit.<ref>M.B. 669:2</ref>
# It is customary that the ones receiving these honors donate money for needs of the Beit Midrash and to strengthen those learning Torah.<ref>Rama 669:6</ref>
# If possible, it is proper to arrange that the men receiving these aliyot should be wise in Torah or, at least, respected members of the community.<ref>M.B. 639:1</ref> Nonetheless, even a child may receive Chatan Torah and in some places this is the custom.<ref>Rama 669:1</ref>

==Special Items Regarding Prayers==
# [[Shehecheyanu]] is recited even in chutz la'aretz when Simchat Torah is celebrated on the second day of [[Shemini Aseret]].<ref>S.A 669:1</ref>
# At night time, it is customary to read Ve'zot Ha'bracha as is done on a regular Monday, Thursday, or Shabbat afternoon and a Half [[Kaddish]] is recited thereafter.<ref>M.B. 669:15</ref>
# During the day, 3 Torahs are removed from the aron: 1 is for ve'zot ha'bracha (the final parsha in the Torah), 1 is for Breishit, and 1 is for the special reading of the day for [[Shemini Aseret]] from Parshat Pinchas (Bamidbar 29:35).<ref>S.A 669:1</ref>
# In a shul in which only two Torahs are present an additional Torah may be brought from another shul even though it is being brought to be used only once (typically this is forbidden).<ref>M.B. 669:9</ref> If this is not feasible, the 1st Torah should be rolled to Parshat Pinchas after completing the reading from Ve'zot Ha'bracha.<ref>Rama 669:1</ref>
# Some say that congregations should not say the 13 attributes of mercy (Yag Middot) when opening the aron on [[Shemini Aseret]]. <Ref>Halichot Shlomo p. 436, Chazon Ovadya p. 469</ref>

==Links==
* [http://halachipedia.com/documents/Simchas%20Torah%20Hakafot%20Songs.doc List of Simchat Torah Hakafot Songs]
* [http://pathways.aish.com/pathways/pdfs/simchattorah.pdf Simchas Torah Songs on aish.com]

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Sukkot]]

Prayer

2014-10-13T08:02:42Z

Yirmiyahu Perlow:

__NOTOC__
{| width="100%" style="background: transparent;"
|class="MainPageTopLeft" width="33%" valign="top" style="border: 1px solid #ffa2a2; padding: .5em 1em; margin: 1em; background-color: #fff3f3;"|
[[Image:Prayer.jpg‎ | 120px | link=Prayer | right]]
* [[Mitzvah to Daven]]
'''What you can do before [[Davening]]'''
* [[Greeting people before Davening]]
* [[Eating before Davening]]
* [[Netilat Yadayim in preparation for Davening]]
* [[Other activities before Davening]]
* [[Preparations for Davening]]
'''[[Davening]] Times'''
* [[When is the earliest and latest time to pray?]]
'''General Halachos of [[Davening]]'''
* [[Answering Amen]]
* [[Correcting a bad dream]]
* [[Fulfilling one's obligation by listening to a Bracha]] ([[Shomea KeOneh]])
* [[Kaddish]]
* [[Kavanah necessary for Davening]] ([[Kavanah for Tefillah]])
* [[Avoiding Davening After Drinking Intoxicating Beverages]]
* [[Prayers for certain occasions]]
* [[Saying Pesukim by heart]] ([[Dvarim SheBichtav]])
* [[Someone who comes late to Davening]]
* [[Special prayer for travelers]] ([[Tefillat HaDerech]])
* [[What to do if one missed davening]] ([[Tashlumin]])
'''Halachos of a Shul'''
* [[Davening with a minyan]]
* [[Respecting the sanctity of the Shul]]
* [[Where Is It Permissible to Daven?]]
|class="MainPageBottomRight" width="33%" valign="top" style="border: 1px solid #FF8C1C; padding: .5em 1em; margin: 1em; background-color: #FFF6EE;"|
'''Specific parts of [[Davening]]'''
* [[Birkhot HaShachar]]
* [[Birchot HaTorah]]
* [[Korbanot]]
* [[Kaddish]]
* [[Pesukei DeZimrah]]
* [[Barchu]]
* [[Birchot Kriyat Shema]]
* [[Kriyat Shema]]
* [[Shemoneh Esrei]]
** [[Mashiv HaRuach UMorid HaGeshem]]
** [[Atta Chonen]]
** [[Atta Chonantanu]]
** [[Hashivenu]]
** [[Slach Lanu]]
** [[Refaenu]]
** [[Barech Aleinu]] (VeTen Tal UMatar Lebracha)
** [[Yaaleh VeYavo]] (insertion for [[Rosh Chodesh]])
** [[Al Hanissim on Chanukah]]
** [[Shemoneh_Esrei#Sim_Shalom |Sim Shalom]]
** [[Taking Three Steps Back]]
* [[Chazarat HaShatz]]
** [[Kedusha]]
** [[Birkat Cohanim]]
* [[Havinenu]]
* [[Kriyat HaTorah]]
* [[Hallel]]
* [[Tachanun, Ashrei, Aleinu, Shir Shel Yom]]
* [[Mincha]]
* [[Mariv/Arvit]]
* [[Mussaf]]
* [[Repeating Shema at night]]
* [[Bedtime Shema]]
* [[Tikkun Chatzot]]
|}
[[Category:Prayer]]

Simchat Torah

2014-10-13T08:00:23Z

Yirmiyahu Perlow:

[[Image:Simchas_Torah.jpg|200px|right]]
Simchat Torah is the day when Jews across the world complete the reading of the Torah and there is a celebration upon this completion. Outside of Israel, the second day of [[Shemini Aseret]] is called Simchat Torah because that's when this completion takes place. <Ref>Kitzur S"A 138:7, Chazon Ovadya p. 467</ref> In Israel, the one day of [[Shemini Aseret]] is also Simchat Torah.<ref>Chazon Ovadyah p. 469</ref>

==When Hakafot take place==
# It is customary, by both the night and day of Simchat Torah, to remove all of the Torahs from the Aron and to sing songs and praises.<ref>Rama 669:1</ref> It is also customary to encircle the [[Bima]] with the Torahs just as is done with the [lulav]] during [[Sukkot]] and [[Hoshana Raba]].<ref>Rama 669:1</ref>
# In Israel, there is a minhag to do Hakafot the night of Motzei Simchat Torah.<ref>Chazon Ovadya p. 460</ref>
==Other Details of Hakafot==
# Even those who are strict about not dancing or clapping on [[Shabbat]] and [[Yom Tov]] all year round are lenient about dancing and clapping on Simchat Torah in order to give respect to the completion of Torah.<ref>Nitei Gavriel ([[Sukkot]] 93:9), Chazon Ovadya p. 456-7</ref> However, playing musical instruments is absolutely forbidden on Simchat Torah, both in Israel and outside Israel.<ref>Chazon Ovadya p. 458</ref>
# It is praiseworthy to engage in the celebration of Simchat Torah with dancing and clapping as much as one is able. <Ref>Chazon Ovadya p. 462. M.B 669:11 Just as King David danced with all of his strength when the Aron was brought to Yerushalaim (Shmuel 2, 6, 14), so too have many great scholars and elders danced with all of their strength on Simchat Torah including the Arizal and the Gra.</ref>
# In some shuls, the bima is encircled 3 times, while in other shuls the bima is encircled 7 times.<ref>M.B. 669:10</ref> # One should be careful not to give a Sefer Torah to a young child to dance with because he may drop it. <Ref>Chazon Ovadya p. 463</ref>
# Some say that having a person ride on someone else's shoulders is a bad minhag. <Ref>Chazon Ovadya p. 463</ref>
# It is permitted for the elderly and and sick to sit between Hakafot but they should stand during the Hakafot and when the Sifrei Torha are being returned to the Heichal. Healthy people should stand during the entire duration of Hakafot until the Sifrei Torah are returned to the Heichal. <ref>Chazon Ovadya p. 465</ref>
# On Simchat Torah, it is permitted to move a Torah for the purpose of dancing or reading it somewhere else.<ref>Nitei Gavriel ([[Sukkot]] 94:1), Chazon Ovadya p. 460</ref>
Regarding the laws of davening and reciting brachot after drinking wine and other intoxicating beverages see [[Avoiding Davening After Drinking Intoxicating Beverages]].

==Nighttime meal==
# One should not make [[Kiddush]] on the night of Simchat Torah before certain nightfall (i.e. [[Tzet HaCochavim]]). <Ref>Kaf HaChaim 668:10 quoting Ben Ish Chai (Vezot HaBrachot #13), Nitei Gavriel 92:2 </ref>

==Special Aliyot==
# The minhag is that everyone should receive an aliyah on Simchat Torah in order to be involved in the happiness of finishing the Torah. Also, it increases our honor for the Torah. <ref>Rama 669:1, Mishna Brurah 669:12. Aseh Lecha Rav 3:21 adds that this minhag is partially based on the minhag to give each person an aliyah once a month and at least in Tishrei we should ensure that this take place.</ref>
# It is customary to call up all the children up to receive an aliya called Kol Ne'arim (all the children).<ref>Rama 669:1</ref> The reader reads from "uli'Dan amar" until "Me'ona" and the children recite the brachot. This is done in order to educate the children regarding the reading of the Torah and in order to bless them with the blessing Yaakov gave to Ephraiim and Menashe: "Ha'malach ha'goel oti mi'kol ra hu yi'varech et ha'nearim viykare bahem shimi ve'sheim avotai Avraham ve'Yitzhak ve'yidgu la'rov be'kerev ha'aretz" (Breisheit 48, 16). The blessing is given before the children begin their bracha following the Torah reading.<ref>M.B. 669:13-14</ref>
# The person called up for the aliya during which the reading of the entire Torah is completed (beginning with the words "Me'ona E-lokei kedem") is known as Chatan Torah.<ref>M.B. 669:1</ref> The person called up for the aliya during which the Torah is begun once again is known as Chatan Breisheit.<ref>M.B. 669:2</ref>
# Even if someone already received an aliya he may still be called up once again for Chatan Torah or Chatan Breishit. However, the one who was called up for Chatan Torah may not be called up for Chatan Breishit because there is not a large amount of time between the two aliyot (unless one receives one honor in one shul and the other honor in another).<ref>M.B. 669:2 Calling up the same person for two aliyot in close succession might lead onlookers to think something is wrong with the 1st sefer Torah.</ref>
# Even a Kohen or Levi may be called up for Chatan Torah or Chatan Breishit.<ref>M.B. 669:2</ref>
# It is customary that the ones receiving these honors donate money for needs of the Beit Midrash and to strengthen those learning Torah.<ref>Rama 669:6</ref>
# If possible, it is proper to arrange that the men receiving these aliyot should be wise in Torah or, at least, respected members of the community.<ref>M.B. 639:1</ref> Nonetheless, even a child may receive Chatan Torah and in some places this is the custom.<ref>Rama 669:1</ref>

==Special Items Regarding Prayers==
# [[Shechechianu]] is recited even in chutz la'aretz when Simchat Torah is celebrated on the second day of [[Shemini Aseret]].<ref>S.A 669:1</ref>
# At night time, it is customary to read Ve'zot Ha'bracha as is done on a regular Monday, Thursday, or Shabbat afternoon and a [[Half Kaddish]] is recited thereafter.<ref>M.B. 669:15</ref>
# During the day, 3 Torahs are removed from the aron: 1 is for ve'zot ha'bracha (the final parsha in the Torah), 1 is for Breishit, and 1 is for the special reading of the day for [[Shemini Aseret]] from Parshat Pinchas (Bamidbar 29:35).<ref>S.A 669:1</ref>
# In a shul in which only two Torahs are present an additional Torah may be brought from another shul even though it is being brought to be used only once (typically this is forbidden).<ref>M.B. 669:9</ref> If this is not feasible, the 1st Torah should be rolled to Parshat Pinchas after completing the reading from Ve'zot Ha'bracha.<ref>Rama 669:1</ref>
# Some say that congregations should not say the 13 attributes of mercy (Yag Middot) when opening the aron on [[Shemini Aseret]]. <Ref>Halichot Shlomo p. 436, Chazon Ovadya p. 469</ref>

==Links==
* [http://halachipedia.com/documents/Simchas%20Torah%20Hakafot%20Songs.doc List of Simchat Torah Hakafot Songs]
* [http://pathways.aish.com/pathways/pdfs/simchattorah.pdf Simchas Torah Songs on aish.com]

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Sukkot]]

Simchat Torah

2014-10-13T07:02:30Z

Yirmiyahu Perlow:

Avoiding Davening After Drinking Intoxicating Beverages

2014-10-13T06:27:12Z

Yirmiyahu Perlow:

# When one is not in a state in which one is fitting to speak before a king he is forbidden to daven [[Shemoneh Esrei]],<ref>S.A 99:1</ref> recite Birkat Kohanim,<ref>S.A 38:128. M.B 38:137 explains that Birkat Kohanim is comparable to the service performed in the Mikdash. One who would perform the service in the Mikdash in such a state would be chayav. M.B 128:141 writes that all the rules that apply to davening Shemoneh Esrei when intoxicated apply to Birkat Kohanim as well. There he also cites the Magen Avraham who argues that by intoxicating beverages other than wine one may be lenient and recite Birkat Kohanim (unlike by Shemoneh Esrei when this is forbidden). Nonetheless, the M.B there cites achronim who argue on the Magen Avraham who hold that even regarding other intoxicating beverages the same rules for Shemoneh Esrei also apply to Birkat Kohanim.</ref> or recite the [[Shema]] and its accompanying blessings.<ref>Rama 99:1 and M.B. 99:7</ref> If one prays in such a condition his prayer is considered an abomination and he must repeat Shemone Esrei and Shema<ref>M.B. 99:8</ref> (all 3 paragraphs) when he is sober.<ref> S.A 99:1 M.B. 99:5 writes that if he davens Shemona Esrei then it is as if he has worshiped idols. Contrastingly, if he avoids davening then he will be saved from all distress.</ref>
# One who is truly unfit to speak before a king must delay davening even if this means that he will miss the time to daven altogether. In such a scenario, he may pray a make up tefilla ([[tashlumin]]). <ref>S.A. 99:1</ref> Nonetheless, one must not be overly stringent about this considering the fact that, today, our kavana during davening is not so great even when we are not drunk.<ref>M.B. 99:3 quoting the Yam Shel Shlomo</ref>
# If one is concerned the time for Shema will pass before he becomes sober he should recite the Shema (including all three paragraphs). Nonetheless, if he becomes sober before the time for Shema ends he should repeat Shema (all three paragraphs).<ref>M.B 99:8 quotes the Levush and Likutei Ha'Ramban who are lenient regarding reciting Shema when drunk. Nonetheless, the Gra explains the Yerushalmi as forbidding one from reciting Shema in such a scenario. The M.B. therefore concludes in accordance with what the Magen Avraham states regarding Birkat Hamazon (quoted in M.B. 185:6 as "Achronim") that one must still recite Shema or Birkat Hamazon if he finds himself already drunk, but ideally, one should avoid this situation.</ref>
# Even if one is accustomed to drinking and is therefore not affected by drinking, nonetheless, if one drinks a reviit of wine, or the intoxicating equivalent of another beverage, ideally he should not daven then. When one drinks this minimal amount of wine or its intoxicating equivalent from another beverage, a walk of 1 [[mil]] and a tiny bit of sleep will suffice to wear off the alcohol's effect.<ref>S.A 99:2 M.B. 99:17 quotes the Yam Shel Shlomo that on Yom Tov it is permitted to daven even if one drank a little because it is impossible to wait. The M.B writes that this applies all the more so today when even when we are not drinking are kavana is not so great.</ref>
# Ideally, one should avoid reciting any brachot when one is drunk to the extent that he would be incapable of speaking in front of a king.<ref>M.B. 99:11 quoting the Gra</ref> Strictly speaking however, one make recite all brachot<ref>Rama 99:1</ref> (including Birkat Hamazon)<ref>M.B 99:9</ref> as long as one is not drunk to the level of Lot's drunkeness.<ref>M.B. 99:11 quoting the Mishbitzot Zahav</ref>
# Once one is drunk to the extent that he can no longer speak in front of a king he also cannot be counted for a minyan (although for a [[zimmun]] it is possible that this is permitted).<ref>M.B. 99:10</ref>
# One need not perfrom any test in order to determine if he is sober enough to daven; rather, each individual is trusted to make this determination independently.<ref>S.A. 99:3</ref>
==Sources==
<references/>
[[Category:Brachot]]
[[Category:Prayer]]

Avoiding Davening After Drinking Intoxicating Beverages

2014-10-13T06:22:47Z

Yirmiyahu Perlow:

Avoiding Davening After Drinking Intoxicating Beverages

2014-10-13T06:19:14Z

Yirmiyahu Perlow:

# One who is not in a state that is fitting to speak before a king is forbidden to daven [[Shemoneh Esrei]]<ref>S.A 99:1</ref>, recite Birkat Kohanim,<ref>S.A 38:128. M.B 38:137 explains that Birkat Kohanim is comparable to the service performed in the Mikdash. One who would perform the service in the Mikdash in such a state would be chayav. M.B 128:141 writes that all the rules that apply to davening Shemoneh Esrei when intoxicated apply to Birkat Kohanim as well. There he also cites the Magen Avraham who argues that by intoxicating beverages other than wine one may be lenient and recite Birkat Kohanim (unlike by Shemoneh Esrei when this is forbidden). Nonetheless, the M.B there cites achronim who argue on the Magen Avraham who hold that even regarding other intoxicating beverages the same rules for Shemoneh Esrei also apply to Birkat Kohanim.</ref> or recite the [[Shema]] and its accompanying blessings.<ref>Rama 99:1 and M.B. 99:7</ref> If one prays in such a condition his prayer is considered an abomination and he must repeat Shemone Esrei and Shema<ref>M.B. 99:8</ref> (all 3 paragraphs) once he is sober.<ref> S.A 99:1 M.B. 99:5 writes that if he davens Shemona Esrei then it is as if he has worshiped idols. Contrastingly, if he avoids davening then he will be saved from all distress.</ref>
# One who is truly unfit to speak before a king must delay davening even if this means that he will miss the time to daven altogether. In such a scenario, he may pray a make up tefilla ([[tashlumin]]). <ref>S.A. 99:1</ref> Nonetheless, one must not be overly stringent about this considering the fact that, today, our kavana during davening is not so great even when we are not drunk.<ref>M.B. 99:3 quoting the Yam Shel Shlomo</ref>
# If one is concerned the time for Shema will pass before he becomes sober he should recite the Shema (including all three paragraphs). Nonetheless, if he becomes sober before the time for Shema ends he should repeat Shema (all three paragraphs).<ref>M.B 99:8 quotes the Levush and Likutei Ha'Ramban who are lenient regarding reciting Shema when drunk. Nonetheless, the Gra explains the Yerushalmi as forbidding one from reciting Shema in such a scenario. The M.B. therefore concludes in accordance with what the Magen Avraham states regarding Birkat Hamazon (quoted in M.B. 185:6 as "Achronim") that one must still recite Shema or Birkat Hamazon if he finds himself already drunk, but ideally, one should avoid this situation.</ref>
# Even if one is accustomed to drinking and is therefore not affected by drinking, nonetheless, if one drinks a reviit of wine, or the intoxicating equivalent of another beverage, ideally he should not daven then. When one drinks this minimal amount of wine or its intoxicating equivalent from another beverage, a walk of 1 [[mil]] and a tiny bit of sleep will suffice to wear off the alcohol's effect.<ref>S.A 99:2 M.B. 99:17 quotes the Yam Shel Shlomo that on Yom Tov it is permitted to daven even if one drank a little because it is impossible to wait. The M.B writes that this applies all the more so today when even when we are not drinking are kavana is not so great.</ref>
# Ideally, one should avoid reciting any brachot when one is drunk to the extent that he would be incapable of speaking in front of a king.<ref>M.B. 99:11 quoting the Gra</ref> Strictly speaking however, one make recite all brachot<ref>Rama 99:1</ref> (including Birkat Hamazon)<ref>M.B 99:9</ref> as long as one is not drunk to the level of Lot's drunkeness.<ref>M.B. 99:11 quoting the Mishbitzot Zahav</ref>
# Once one is drunk to the extent that he can no longer speak in front of a king he also cannot be counted for a minyan (although for a [[zimmun]] it is possible that this is permitted).<ref>M.B. 99:10</ref>
# One need not perfrom any test in order to determine if he is sober enough to daven; rather, each individual is trusted to make this determination independently.<ref>S.A. 99:3</ref>
==Sources==
<references/>

Avoiding Davening After Drinking Intoxicating Beverages

2014-10-13T06:04:53Z

Yirmiyahu Perlow:

# One who is not in a state that is fitting to speak before a king is forbidden to daven [[Shemoneh Esrei]]<ref>S.A 99:1</ref> or recite the [[Shema]] and its accompanying blessings.<ref>Rama 99:1 and M.B. 99:7</ref> If one prays in such a condition his prayer is considered an abomination and he must repeat Shemone Esrei and Shema<ref>M.B. 99:8</ref> (all 3 paragraphs) once he is sober.<ref> S.A 99:1 M.B. 99:5 writes that if he davens Shemona Esrei then it is as if he has worshiped idols. Contrastingly, if he avoids davening then he will be saved from all distress.</ref>
# One who is truly unfit to speak before a king must delay davening even if this means that he will miss the time to daven altogether. In such a scenario, he may pray a make up tefilla ([[tashlumin]]). <ref>S.A. 99:1</ref> Nonetheless, one must not be overly stringent about this considering the fact that, today, our kavana during davening is not so great even when we are not drunk.<ref>M.B. 99:3 quoting the Yam Shel Shlomo</ref>
# If one is concerned the time for Shema will pass before he becomes sober he should recite the Shema (including all three paragraphs). Nonetheless, if he becomes sober before the time for Shema ends he should repeat Shema (all three paragraphs).<ref>M.B 99:8 quotes the Levush and Likutei Ha'Ramban who are lenient regarding reciting Shema when drunk. Nonetheless, the Gra explains the Yerushalmi as forbidding one from reciting Shema in such a scenario. The M.B. therefore concludes in accordance with what the Magen Avraham states regarding Birkat Hamazon (quoted in M.B. 185:6 as "Achronim") that one must still recite Shema or Birkat Hamazon if he finds himself already drunk, but ideally, one should avoid this situation.</ref>
# Even if one is accustomed to drinking and is therefore not affected by drinking, nonetheless, if one drinks a reviit of wine, or the intoxicating equivalent of another beverage, ideally he should not daven then. When one drinks this minimal amount of wine or its intoxicating equivalent from another beverage, a walk of 1 [[mil]] and a tiny bit of sleep will suffice to wear off the alcohol's effect.<ref>S.A 99:2 M.B. 99:17 quotes the Yam Shel Shlomo that on Yom Tov it is permitted to daven even if one drank a little because it is impossible to wait. The M.B writes that this applies all the more so today when even when we are not drinking are kavana is not so great.</ref>
# Ideally, one should avoid reciting any brachot when one is drunk to the extent that he would be incapable of speaking in front of a king.<ref>M.B. 99:11 quoting the Gra</ref> Strictly speaking however, one make recite all brachot<ref>Rama 99:1</ref> (including Birkat Hamazon)<ref>M.B 99:9</ref> as long as one is not drunk to the level of Lot's drunkeness.<ref>M.B. 99:11 quoting the Mishbitzot Zahav</ref>
# Once one is drunk to the extent that he can no longer speak in front of a king he also cannot be counted for a minyan (although for a [[zimmun]] it is possible that this is permitted).<ref>M.B. 99:10</ref>
# One need not perfrom any test in order to determine if he is sober enough to daven; rather, each individual is trusted to make this determination independently.<ref>S.A. 99:3</ref>
==Sources==
<references/>

Seudat Purim

2014-10-13T06:03:26Z

Yirmiyahu Perlow:

[[Image:Seudat_Purim.png|right|200px]]
One should increase in festivities on [[Purim]]. There is mitzvah to eat one meal on the day of [[Purim]]. <Ref>Rama and S”A 695:1 </ref> Below are the details of the meal of [[Purim]].
==Practices of Seudat Purim==
# When one has the [[Seudah]], one should have intent that one is eating the meal in order to fulfill the mitzvah of Seudat [[Purim]].<ref> S"A 60:4 rules like the Rishonim who say that Mitzvot need kavana. Mishna Brurah 60:9 quotes the Gra who says that mitzvot derabbanan also need kavana, while the Magen Avraham disagrees. It’s clear from S”A 696:7 that eating Seudat [[Purim]] is MeDivrei Kabbalah (which in some respects is similar to a Deoritta). Therefore, Pri Megadim (M”Z 695:1) writes that one should have intent that one is eating the meal to fulfill the mitzvah of Seudat [[Purim]]. Mishna Brurah 695:4 quotes this as halacha. </ref>
# The meal should be eaten with friends and family. <Ref> Eliyah Rabba 695:4 writes that the meal should be eaten with family and friends in order to have Simcha. Mishna Brurah 695:9 quotes this and adds that it should be a Simcha of Torah. See Gemara [[Shabbat]] 88a which says that [[Purim]] was a Kabbalah MeAhava of the Torah. </ref>
==Exceptions==
# It is improper to fast on [[Purim]] unless it is a fast for a nightmare. <ref> Rama 695:2 </ref>
==When should one eat Seudat Purim?==
# Many Ashkenazim have the minhag to eat the meal after [[mincha]], while many Sephardim have the minhag to eat the meal in the morning.<ref>
* Rama 695:2 writes that the minhag is to eat the meal after [[mincha]], but one should ensure that majority of the meal is eaten during the day. Rabbi Willig (“Practical Laws of Observance of [[Purim]]”, min 41-2) explained that the Rama means that the primary parts of the meal such as the bread, meat, and wine should be consumed during the day. Shalmei Todah (pg 317) also explains the Rama this way.
* However, the Maaseh Rav of the Gra (#248) recommends eating it in the morning. Kaf HaChaim 695:23 quotes kabbalistic reasons for eating Seudat [[Purim]] in the morning. </ref>Some have a minhag to eat a small meal the night of [[Purim]]. <Ref> S”A 695:1 writes that one doesn’t fulfill one’s obligation by eating a nighttime meal. The Rama adds that at night one should have a small meal. Pri Megadim E”A 695:6 presents different minhagim about having meat at the nighttime meal. </ref>
# The mitzvah of Seudat [[Purim]] is during the day and not the night, yet one should have simcha and a small meal at night (and make the meal of the day greater). <Ref>S”A and Rama 695:1, Mishna Brurah 695:3 </ref> If [[Purim]] falls out on Motzei [[Shabbat]] and Sunday, having [[Seudat Shelishit]] isn’t considered as having a small meal during the night of [[Purim]]. Rather, one should have a special meal for the sake of [[Purim]]. <Ref>Mishna Brurah 695:3 </ref>
# If one began the meal on [[Purim]] and ate past nightfall, one should still mention Al HaNissim in [[Birkat HaMazon]] <Ref>S”A and Rama 695:3 </ref> unless one already said [[Maariv]], in which case one shouldn’t say Al HaNissim. Some say that one can say it even after [[davening]] [[Maariv]]. <ref>Mishna Brurah 695:16 </ref>
==What should one eat at Seudat Purim?==
# Many poskim hold that one should eat bread and meat in the meal.<ref>
* Rambam [[Megillah]] 2:15 writes that the meal should consist of meat and wine. The Magen Avraham 696:15 questions the need for meat. Nonetheless, many poskim including Kaf HaChaim 695:6, Chazon Ovadyah pg 173, and Nitei Gavriel 71:3 agree that one should have meat. Shaar HaTziyun 695:12 implies it’s an obligation. Kovetz MeBet Levi (5758, vol 13, pg 32) writes that having meat is not MeAkev.
* The Birkei Yosef 695:1-3 and Magen Avraham 695:9 write that there’s no obligation to eat bread. However, Aruch HaShulchan 695:7, 12 argues that mishteh is defined by bread. Chayei Adam 155:30 says the same. Nitei Gavriel 71:1 and Yalkut Yosef 695:4 write that one should be strict to have bread. Mishna Brurah makes no mention of it except in Shaar HaTziyun 695:4 where he leaves it as a dispute. </ref>
==If one forgot Al HaNissim==
# If one forgot Al HaNissim in [[Benching]], one doesn’t repeat [[benching]]. However, if one remembers that he forgot Al HaNissim while still [[benching]] one should add it in the Harachaman’s by saying Harachaman Hu Yaaseh Lanu Nissim and continue with Al HaNissim. <Ref>Mishna Brurah 695:15 </ref>
==Drinking on Purim==
# The mitzvah to drink only applies to wine. Although most Rishonim seem to require one to reach a level of drunkenness <Ref> Gemara [[Megillah]] 7b. Rambam (Laws of [[Megillah]] 2:15), Rif [[Megillah]] 3a in Dapei HaRif, Rosh [[Megillah]] Perek 1 Siman 8, Tur Orach Chayim 695:1 seem to require one to reach a level of drunkenness.</ref>, most later authorities, Ashkenazic and Sephardic, hold that one should only drink a little more than what one is accustomed to drink and then sleep (see note for procedure). <Ref> The Bet Yosef 695:1 quotes the Orchot Chaim who writes that it’s forbidden to get drunk; rather the mitzvah is to drink a little more than one is accustomed to drink. Darkei Moshe HaAruch 695:2 quotes the Mahariv as saying that one should drink, and then sleep so that one doesn’t know the difference between Arur Haman and Baruch Mordechai. Rama 695:2 combines the Orchot Chaim and Mahariv saying that one should drink more than one is accustomed to drink and then sleep.
* Mishna Brurah 695:5 explicitly rules that this is the accepted halacha. This was also the minhag of Rav Shlomo Zalman (Halichot Shlomo pg 343 note 78). [http://www.yutorah.org/lectures/lecture.cfm/753214/Rabbi_Hershel_Schachter/Inyanei_Purim Rav Hershel Schachter in a shiur on yutorah.org] (“Inyanei [[Purim]]”, min 81-83) explained that one should drink a little more than one is accustomed to, and then fall asleep after the meal. Rabbi Willig (min 42-6), however, explained that according to the Rama one should drink a little, sleep, and then have the [[Seudah]], and drink a little in the meal. Yalkut Yosef 695:14 rules like the Orchot Chaim and makes no mention of sleeping. Rav Mordechai Eliyahu in MaAmer Mordechai 64:36 who seems to agree.
* Rashi [[Megillah]] 7b s.v. LeIvsumei and Rambam 2:15 specify wine and not other intoxicating drinks. Kaf HaChaim 695:6 and Nitei Gavriel 73:2 codify this as halacha. Rabbi Willig (min 44-5) rules that it’s prohibited to have intoxicating drinks other than wine on [[Purim]] or any day of the year. However, Shalmei Todah (pg 326) quotes Rav Nissim Karlitz saying that it’s not MeAkev to have wine specifically. Rav Shlomo Zalman (Halichot Shlomo pg 342, note 76) writes that grape juice does not suffice. </ref> All agree that if one going to end up violating or degrading any halacha such as [[Birkat HaMazon]], one should not get drunk. <Ref> The Chaye Adam 155:30 writes that if one knows that getting drunk will cause one to degrade fulfilling a mitzvah such as making [[Brachot]], [[Birkat HaMazon]], or [[Maariv]], one shouldn’t get drunk. This is quoted by the Beiur Halacha s.v. Ad and Kaf HaChaim 695:17. This is supported by the Mieri ([[Megillah]] 7b) who writes that we’re not commanded to have happiness of vanity and frivolity, rather one should have happiness that leads to Ahavat Hashem and a desire to thank Him for the miracles he did for us. </ref>
# If one’s parent tells one not to drink on [[purim]] one should listen to them and only drink a little more than usual. <Ref> Halichot Shlomo 19:25 </ref>
# Women are not required to drink as much. One cup or less is sufficient. <ref> Sh"t Rivevot Ephraim 1:458, Moadim Uzmanim 2:190 </ref>
# If one damages property as a result of celebrating [[purim]], one is exempt from paying for the damages. <ref> Rama 695:2 </ref>

Regarding reciting brachot and davening after drinking see [[Avoiding Davening After Drinking Intoxicating Beverages]].

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Purim]]

Simchat Torah

2014-10-13T06:01:30Z

Yirmiyahu Perlow:

Avoiding Davening After Drinking Intoxicating Beverages

2014-10-13T06:00:13Z

Yirmiyahu Perlow:

# One who is not in a state that is fitting to speak before a king is forbidden to daven [[Shemoneh Esrei]]<ref>S.A 99:1</ref> or recite the [[Shema]] and its accompanying blessings.<ref>Rama 99:1 and M.B. 99:7</ref> If one prays in such a condition his prayer is considered an abomination and he must repeat Shemone Esrei and Shema<ref>M.B. 99:8</ref> (all 3 paragraphs) once he is sober.<ref> S.A 99:1 M.B. 99:5 writes that if he davens Shemona Esrei then it is as if he has worshiped idols. Contrastingly, if he avoids davening then he will be saved from all distress.</ref>
# One who is truly unfit to speak before a king must delay davening even if this means that he will miss the time to daven altogether. In such a scenario, he may pray a make up tefilla ([[tashlumin]]). <ref>S.A. 99:1</ref> Nonetheless, one must not be overly stringent about this considering the fact that, today, our kavana during davening is not so great even when we are not drunk.<ref>M.B. 99:3 quoting the Yam Shel Shlomo</ref>
# If one is concerned the time for Shema will pass before he becomes sober he should recite the Shema (including all three paragraphs). Nonetheless, if he becomes sober before the time for Shema ends he should repeat Shema (all three paragraphs).<ref>M.B 99:8 quotes the Levush and Likutei Ha'Ramban who are lenient regarding reciting Shema when drunk. Nonetheless, the Gra explains the Yerushalmi as forbidding one from reciting Shema in such a scenario. The M.B. therefore concludes in accordance with what the Magen Avraham states regarding Birkat Hamazon (quoted in M.B. 185:6 as "Achronim") that one must still recite Shema or Birkat Hamazon if he finds himself already drunk, but ideally, one should avoid this situation.</ref>
# Even if one is accustomed to drinking and is therefore not affected by drinking, nonetheless, if one drinks a reviit of wine, or the intoxicating equivalent of another beverage, ideally he should not daven then. When one drinks this minimal amount of wine or its intoxicating equivalent from another beverage, a walk of 1 [[mil]] and a tiny bit of sleep will suffice to wear off the alcohol's effect.<ref>S.A 99:2 M.B. 99:17 quotes the Yam Shel Shlomo that on Yom Tov it is permitted to daven even if one drank a little because it is impossible to wait. The M.B writes that this applies all the more so today when even when we are not drinking are kavana is not so great.</ref>
# Ideally, one should avoid reciting any brachot when one is drunk to the extent that he would be incapable of speaking in front of a king.<ref>M.B. 99:11 quoting the Gra</ref> Strictly speaking however, one make recite all brachot<ref>Rama 99:1</ref> (including Birkat Hamazon)<ref>M.B 99:9</ref> as long as one is not drunk to the level of Lot's drunkeness.<ref>M.B. 99:11 quoting the Mishbitzot Zahav</ref>
# Once one is drunk to the extent that he can no longer speak in front of a king he also cannot be counted for a minyan (although for a [[zimmun]] it is possible that this is permitted).<ref>M.B. 99:10</ref>
# One need not do any test in order to determine if he is sober enough to daven; rather, each individual is trusted to make this determination independently.<ref>S.A. 99:3</ref>
==Sources==
<references/>

Avoiding Davening After Drinking Intoxicating Beverages

2014-10-13T05:59:45Z

Yirmiyahu Perlow:

# One who is not in a state that is fitting to speak before a king is forbidden to daven [[Shemoneh Esrei]]<ref>S.A 99:1</ref> or recite the [[Shema]] and its accompanying blessings.<ref>Rama 99:1 and M.B. 99:7</ref> If one prays in such a condition his prayer is considered an abomination and he must repeat Shemone Esrei and Shema<ref>M.B. 99:8</ref> (all 3 paragraphs) once he is sober.<ref> S.A 99:1 M.B. 99:5 writes that if he davens Shemona Esrei then it is as if he has worshiped idols. Contrastingly, if he avoids davening then he will be saved from all distress.</ref>
# One who is truly unfit to speak before a king must delay davening even if this means that he will miss the time to daven altogether. In such a scenario, he may pray a make up tefilla ([[tashlumin]]). <ref>S.A. 99:1</ref> Nonetheless, one must not be overly stringent about this considering the fact that, today, our kavana during davening is not so great even when we are not drunk.<ref>M.B. 99:3 quoting the Yam Shel Shlomo</ref>
# If one is concerned the time for Shema will pass before he becomes sober he should recite the Shema (including all three paragraphs). Nonetheless, if he becomes sober before the time for Shema ends he should repeat Shema (all three paragraphs).<ref>M.B 99:8 quotes the Levush and Likutei Ha'Ramban who are lenient regarding reciting Shema when drunk. Nonetheless, the Gra explains the Yerushalmi as forbidding one from reciting Shema in such a scenario. The M.B. therefore concludes in accordance with what the Magen Avraham states regarding Birkat Hamazon (quoted in M.B. 185:6 as "Achronim") that one must still recite Shema or Birkat Hamazon if he finds himself already drunk, but ideally, one should avoid this situation.</ref>
# Even if one is accustomed to drinking and is therefore not affected by drinking, nonetheless, if one drinks a reviit of wine, or the intoxicating equivalent of another beverage, ideally he should not daven then. When one drinks this minimal amount of wine or its intoxicating equivalent from another beverage, a walk of 1 [[mil]] and a tiny bit of sleep will suffice to wear off the alcohol's effect.<ref>S.A 99:2 M.B. 99:17 quotes the Yam Shel Shlomo that on Yom Tov it is permitted to daven even if one drank a little because it is impossible to wait. The M.B writes that this applies all the more so today when even when we are not drinking are kavana is not so great.</ref>
# Ideally, one should avoid reciting any brachot when one is drunk to the extent that he would be incapable of speaking in front of a king.<ref>M.B. 99:11 quoting the Gra</ref> Strictly speaking however, one make recite all brachot<ref>Rama 99:1</ref> (including Birkat Hamazon)<ref>M.B 99:9</ref> as long as one is not drunk to the level of Lot's drunkeness.<ref>M.B. 99:11 quoting the Mishbitzot Zahav</ref>
# Once one is drunk to the extent that he can no longer speak in front of a king he also cannot be counted for a minyan (although for a [[zimunn]] it is possible that this is permitted).<ref>M.B. 99:10</ref>
# One need not do any test in order to determine if he is sober enough to daven; rather, each individual is trusted to make this determination independently.<ref>S.A. 99:3</ref>
==Sources==
<references/>

Avoiding Davening After Drinking Intoxicating Beverages

2014-10-13T05:57:17Z

Yirmiyahu Perlow:

# One who is not in a state that is fitting to speak before a king is forbidden to daven [[Shemone Esrei]]<ref>S.A 99:1</ref> or recite the [[Shema]] and its accompanying blessings.<ref>Rama 99:1 and M.B. 99:7</ref> If one prays in such a condition his prayer is considered an abomination and he must repeat Shemone Esrei and Shema<ref>M.B. 99:8</ref> (all 3 paragraphs) once he is sober.<ref> S.A 99:1 M.B. 99:5 writes that if he davens Shemona Esrei then it is as if he has worshiped idols. Contrastingly, if he avoids davening then he will be saved from all distress.</ref>
# One who is truly unfit to speak before a king must delay davening even if this means that he will miss the time to daven altogether. In such a scenario, he may pray a make up tefilla ([[tashlumin]]). <ref>S.A. 99:1</ref> Nonetheless, one must not be overly stringent about this considering the fact that, today, our kavana during davening is not so great even when we are not drunk.<ref>M.B. 99:3 quoting the Yam Shel Shlomo</ref>
# If one is concerned the time for Shema will pass before he becomes sober he should recite the Shema (including all three paragraphs). Nonetheless, if he becomes sober before the time for Shema ends he should repeat Shema (all three paragraphs).<ref>M.B 99:8 quotes the Levush and Likutei Ha'Ramban who are lenient regarding reciting Shema when drunk. Nonetheless, the Gra explains the Yerushalmi as forbidding one from reciting Shema in such a scenario. The M.B. therefore concludes in accordance with what the Magen Avraham states regarding Birkat Hamazon (quoted in M.B. 185:6 as "Achronim") that one must still recite Shema or Birkat Hamazon if he finds himself already drunk, but ideally, one should avoid this situation.</ref>
# Even if one is accustomed to drinking and is therefore not affected by drinking, nonetheless, if one drinks a reviit of wine, or the intoxicating equivalent of another beverage, ideally he should not daven then. When one drinks this minimal amount of wine or its intoxicating equivalent from another beverage, a walk of 1 [[mil]] and a tiny bit of sleep will suffice to wear off the alcohol's effect.<ref>S.A 99:2 M.B. 99:17 quotes the Yam Shel Shlomo that on Yom Tov it is permitted to daven even if one drank a little because it is impossible to wait. The M.B writes that this applies all the more so today when even when we are not drinking are kavana is not so great.</ref>
# Ideally, one should avoid reciting any brachot when one is drunk to the extent that he would be incapable of speaking in front of a king.<ref>M.B. 99:11 quoting the Gra</ref> Strictly speaking however, one make recite all brachot<ref>Rama 99:1</ref> (including Birkat Hamazon)<ref>M.B 99:9</ref> as long as one is not drunk to the level of Lot's drunkeness.<ref>M.B. 99:11 quoting the Mishbitzot Zahav</ref>
# Once one is drunk to the extent that he can no longer speak in front of a king he also cannot be counted for a minyan (although for a [[zimun]] it is possible that this is permitted).<ref>M.B. 99:10</ref>
# One need not do any test in order to determine if he is sober enough to daven; rather, each individual is trusted to make this determination independently.<ref>S.A. 99:3</ref>
==Sources==
<references/>

Avoiding Davening After Drinking Intoxicating Beverages

2014-10-13T05:55:47Z

Yirmiyahu Perlow:

Avoiding Davening After Drinking Intoxicating Beverages

2014-10-13T05:54:49Z

Yirmiyahu Perlow:

Avoiding Davening After Drinking Intoxicating Beverages

2014-10-13T05:53:10Z

Yirmiyahu Perlow: Created page with "# One who is not in a state that is fitting to speak before a king is forbidden to daven Shemone Esrei<ref>S.A 99:1</ref> or recite the Shema and its accompanying bles..."

Prayer

2014-10-13T05:52:19Z

Yirmiyahu Perlow:

__NOTOC__
{| width="100%" style="background: transparent;"
|class="MainPageTopLeft" width="33%" valign="top" style="border: 1px solid #ffa2a2; padding: .5em 1em; margin: 1em; background-color: #fff3f3;"|
[[Image:Prayer.jpg‎ | 120px | link=Prayer | right]]
* [[Mitzvah to Daven]]
'''What you can do before [[Davening]]'''
* [[Greeting people before Davening]]
* [[Eating before Davening]]
* [[Netilat Yadayim in preparation for Davening]]
* [[Other activities before Davening]]
* [[Preparations for Davening]]
'''[[Davening]] Times'''
* [[When is the earliest and latest time to pray?]]
'''General Halachos of [[Davening]]'''
* [[Answering Amen]]
* [[Correcting a bad dream]]
* [[Fulfilling one's obligation by listening to a Bracha]] ([[Shomea KeOneh]])
* [[Kaddish]]
* [[Kavanah necessary for Davening]] ([[Kavanah for Tefillah]])
* [[Avoiding Davening After Drinking Intoxicating Beverages]]
* [[Prayers for certain occasions]]
* [[Saying Pesukim by heart]] ([[Dvarim SheBichtav]])
* [[Someone who comes late to Davening]]
* [[Special prayer for travelers]] ([[Tefillat HaDerech]])
* [[What to do if one missed davening]] ([[Tashlumin]])
'''Halachos of a Shul'''
* [[Davening with a minyan]]
* [[Respecting the sanctity of the Shul]]
* [[Where Is It Permissible to Daven?]]
|class="MainPageBottomRight" width="33%" valign="top" style="border: 1px solid #FF8C1C; padding: .5em 1em; margin: 1em; background-color: #FFF6EE;"|
'''Specific parts of [[Davening]]'''
* [[Birkhot HaShachar]]
* [[Birchot HaTorah]]
* [[Korbanot]]
* [[Pesukei DeZimrah]]
* [[Barchu]]
* [[Birchot Kriyat Shema]]
* [[Kriyat Shema]]
* [[Shemoneh Esrei]]
** [[Mashiv HaRuach UMorid HaGeshem]]
** [[Atta Chonen]]
** [[Atta Chonantanu]]
** [[Hashivenu]]
** [[Slach Lanu]]
** [[Refaenu]]
** [[Barech Aleinu]] (VeTen Tal UMatar Lebracha)
** [[Yaaleh VeYavo]] (insertion for [[Rosh Chodesh]])
** [[Al Hanissim on Chanukah]]
** [[Shemoneh_Esrei#Sim_Shalom |Sim Shalom]]
** [[Taking Three Steps Back]]
* [[Chazarat HaShatz]]
** [[Kedusha]]
** [[Birkat Cohanim]]
* [[Havinenu]]
* [[Kriyat HaTorah]]
* [[Hallel]]
* [[Tachanun, Ashrei, Aleinu, Shir Shel Yom]]
* [[Mincha]]
* [[Mariv/Arvit]]
* [[Mussaf]]
* [[Repeating Shema at night]]
* [[Bedtime Shema]]
* [[Tikkun Chatzot]]
|}
[[Category:Prayer]]

Simchat Torah

2014-10-13T05:45:26Z

Yirmiyahu Perlow: /* Other details of hakafot */

Simchat Torah

2014-10-13T05:42:39Z

Yirmiyahu Perlow: /* Other details of hakafot */

Simchat Torah

2014-10-13T05:41:54Z

Yirmiyahu Perlow: /* Other details of hakafot */

Simchat Torah

2014-10-13T05:39:56Z

Yirmiyahu Perlow:

Simchat Torah

2014-10-13T05:35:53Z

Yirmiyahu Perlow:

Seudat Purim

2014-10-13T05:34:26Z

Yirmiyahu Perlow: /* Avoiding Davening or Brachot After Drinking */

[[Image:Seudat_Purim.png|right|200px]]
One should increase in festivities on [[Purim]]. There is mitzvah to eat one meal on the day of [[Purim]]. <Ref>Rama and S”A 695:1 </ref> Below are the details of the meal of [[Purim]].
==Practices of Seudat Purim==
# When one has the [[Seudah]], one should have intent that one is eating the meal in order to fulfill the mitzvah of Seudat [[Purim]].<ref> S"A 60:4 rules like the Rishonim who say that Mitzvot need kavana. Mishna Brurah 60:9 quotes the Gra who says that mitzvot derabbanan also need kavana, while the Magen Avraham disagrees. It’s clear from S”A 696:7 that eating Seudat [[Purim]] is MeDivrei Kabbalah (which in some respects is similar to a Deoritta). Therefore, Pri Megadim (M”Z 695:1) writes that one should have intent that one is eating the meal to fulfill the mitzvah of Seudat [[Purim]]. Mishna Brurah 695:4 quotes this as halacha. </ref>
# The meal should be eaten with friends and family. <Ref> Eliyah Rabba 695:4 writes that the meal should be eaten with family and friends in order to have Simcha. Mishna Brurah 695:9 quotes this and adds that it should be a Simcha of Torah. See Gemara [[Shabbat]] 88a which says that [[Purim]] was a Kabbalah MeAhava of the Torah. </ref>
==Exceptions==
# It is improper to fast on [[Purim]] unless it is a fast for a nightmare. <ref> Rama 695:2 </ref>
==When should one eat Seudat Purim?==
# Many Ashkenazim have the minhag to eat the meal after [[mincha]], while many Sephardim have the minhag to eat the meal in the morning.<ref>
* Rama 695:2 writes that the minhag is to eat the meal after [[mincha]], but one should ensure that majority of the meal is eaten during the day. Rabbi Willig (“Practical Laws of Observance of [[Purim]]”, min 41-2) explained that the Rama means that the primary parts of the meal such as the bread, meat, and wine should be consumed during the day. Shalmei Todah (pg 317) also explains the Rama this way.
* However, the Maaseh Rav of the Gra (#248) recommends eating it in the morning. Kaf HaChaim 695:23 quotes kabbalistic reasons for eating Seudat [[Purim]] in the morning. </ref>Some have a minhag to eat a small meal the night of [[Purim]]. <Ref> S”A 695:1 writes that one doesn’t fulfill one’s obligation by eating a nighttime meal. The Rama adds that at night one should have a small meal. Pri Megadim E”A 695:6 presents different minhagim about having meat at the nighttime meal. </ref>
# The mitzvah of Seudat [[Purim]] is during the day and not the night, yet one should have simcha and a small meal at night (and make the meal of the day greater). <Ref>S”A and Rama 695:1, Mishna Brurah 695:3 </ref> If [[Purim]] falls out on Motzei [[Shabbat]] and Sunday, having [[Seudat Shelishit]] isn’t considered as having a small meal during the night of [[Purim]]. Rather, one should have a special meal for the sake of [[Purim]]. <Ref>Mishna Brurah 695:3 </ref>
# If one began the meal on [[Purim]] and ate past nightfall, one should still mention Al HaNissim in [[Birkat HaMazon]] <Ref>S”A and Rama 695:3 </ref> unless one already said [[Maariv]], in which case one shouldn’t say Al HaNissim. Some say that one can say it even after [[davening]] [[Maariv]]. <ref>Mishna Brurah 695:16 </ref>
==What should one eat at Seudat Purim?==
# Many poskim hold that one should eat bread and meat in the meal.<ref>
* Rambam [[Megillah]] 2:15 writes that the meal should consist of meat and wine. The Magen Avraham 696:15 questions the need for meat. Nonetheless, many poskim including Kaf HaChaim 695:6, Chazon Ovadyah pg 173, and Nitei Gavriel 71:3 agree that one should have meat. Shaar HaTziyun 695:12 implies it’s an obligation. Kovetz MeBet Levi (5758, vol 13, pg 32) writes that having meat is not MeAkev.
* The Birkei Yosef 695:1-3 and Magen Avraham 695:9 write that there’s no obligation to eat bread. However, Aruch HaShulchan 695:7, 12 argues that mishteh is defined by bread. Chayei Adam 155:30 says the same. Nitei Gavriel 71:1 and Yalkut Yosef 695:4 write that one should be strict to have bread. Mishna Brurah makes no mention of it except in Shaar HaTziyun 695:4 where he leaves it as a dispute. </ref>
==If one forgot Al HaNissim==
# If one forgot Al HaNissim in [[Benching]], one doesn’t repeat [[benching]]. However, if one remembers that he forgot Al HaNissim while still [[benching]] one should add it in the Harachaman’s by saying Harachaman Hu Yaaseh Lanu Nissim and continue with Al HaNissim. <Ref>Mishna Brurah 695:15 </ref>
==Drinking on Purim==
# The mitzvah to drink only applies to wine. Although most Rishonim seem to require one to reach a level of drunkenness <Ref> Gemara [[Megillah]] 7b. Rambam (Laws of [[Megillah]] 2:15), Rif [[Megillah]] 3a in Dapei HaRif, Rosh [[Megillah]] Perek 1 Siman 8, Tur Orach Chayim 695:1 seem to require one to reach a level of drunkenness.</ref>, most later authorities, Ashkenazic and Sephardic, hold that one should only drink a little more than what one is accustomed to drink and then sleep (see note for procedure). <Ref> The Bet Yosef 695:1 quotes the Orchot Chaim who writes that it’s forbidden to get drunk; rather the mitzvah is to drink a little more than one is accustomed to drink. Darkei Moshe HaAruch 695:2 quotes the Mahariv as saying that one should drink, and then sleep so that one doesn’t know the difference between Arur Haman and Baruch Mordechai. Rama 695:2 combines the Orchot Chaim and Mahariv saying that one should drink more than one is accustomed to drink and then sleep.
* Mishna Brurah 695:5 explicitly rules that this is the accepted halacha. This was also the minhag of Rav Shlomo Zalman (Halichot Shlomo pg 343 note 78). [http://www.yutorah.org/lectures/lecture.cfm/753214/Rabbi_Hershel_Schachter/Inyanei_Purim Rav Hershel Schachter in a shiur on yutorah.org] (“Inyanei [[Purim]]”, min 81-83) explained that one should drink a little more than one is accustomed to, and then fall asleep after the meal. Rabbi Willig (min 42-6), however, explained that according to the Rama one should drink a little, sleep, and then have the [[Seudah]], and drink a little in the meal. Yalkut Yosef 695:14 rules like the Orchot Chaim and makes no mention of sleeping. Rav Mordechai Eliyahu in MaAmer Mordechai 64:36 who seems to agree.
* Rashi [[Megillah]] 7b s.v. LeIvsumei and Rambam 2:15 specify wine and not other intoxicating drinks. Kaf HaChaim 695:6 and Nitei Gavriel 73:2 codify this as halacha. Rabbi Willig (min 44-5) rules that it’s prohibited to have intoxicating drinks other than wine on [[Purim]] or any day of the year. However, Shalmei Todah (pg 326) quotes Rav Nissim Karlitz saying that it’s not MeAkev to have wine specifically. Rav Shlomo Zalman (Halichot Shlomo pg 342, note 76) writes that grape juice does not suffice. </ref> All agree that if one going to end up violating or degrading any halacha such as [[Birkat HaMazon]], one should not get drunk. <Ref> The Chaye Adam 155:30 writes that if one knows that getting drunk will cause one to degrade fulfilling a mitzvah such as making [[Brachot]], [[Birkat HaMazon]], or [[Maariv]], one shouldn’t get drunk. This is quoted by the Beiur Halacha s.v. Ad and Kaf HaChaim 695:17. This is supported by the Mieri ([[Megillah]] 7b) who writes that we’re not commanded to have happiness of vanity and frivolity, rather one should have happiness that leads to Ahavat Hashem and a desire to thank Him for the miracles he did for us. </ref>
# If one’s parent tells one not to drink on [[purim]] one should listen to them and only drink a little more than usual. <Ref> Halichot Shlomo 19:25 </ref>
# Women are not required to drink as much. One cup or less is sufficient. <ref> Sh"t Rivevot Ephraim 1:458, Moadim Uzmanim 2:190 </ref>
# If one damages property as a result of celebrating [[purim]], one is exempt from paying for the damages. <ref> Rama 695:2 </ref>
==Avoiding Davening and Brachot After Drinking==
# One who is not in a state that is fitting to speak before a king is forbidden to daven [[Shemone Esrei]]<ref>S.A 99:1</ref> or recite the [[Shema]] and its accompanying blessings.<ref>Rama 99:1 and M.B. 99:7</ref> If one prays in such a condition his prayer is considered an abomination and he must repeat Shemone Esrei and Shema<ref>M.B. 99:8</ref> (all 3 paragraphs) once he is sober.<ref> S.A 99:1 M.B. 99:5 writes that if he davens Shemona Esrei then it is as if he has worshiped idols. Contrastingly, if he avoids davening then he will be saved from all distress.</ref>
# One who is truly unfit to speak before a king must delay davening even if this means that he will miss the time to daven altogether. In such a scenario, he may pray a make up tefilla ([[tashlumin]]). <ref>S.A. 99:1</ref> Nonetheless, one must not be overly stringent about this considering the fact that, today, our kavana during davening is not so great even when we are not drunk.<ref>M.B. 99:3 quoting the Yam Shel Shlomo</ref>
# If one is concerned the time for Shema will pass before he becomes sober he should recite the Shema (including all three paragraphs). Nonetheless, if he becomes sober before the time for Shema ends he should repeat Shema (all three paragraphs).<ref>M.B 99:8 quotes the Levush and Likutei Ha'Ramban who are lenient regarding reciting Shema when drunk. Nonetheless, the Gra explains the Yerushalmi as forbidding one from reciting Shema in such a scenario. The M.B. therefore concludes in accordance with what the Magen Avraham states regarding Birkat Hamazon (quoted in M.B. 185:6 as "Achronim") that one must still recite Shema or Birkat Hamazon if he finds himself already drunk, but ideally, one should avoid this situation.</ref>
# Even if one is accustomed to drinking and is therefore not affected by drinking, nonetheless, if one drinks a reviit of wine, or the intoxicating equivalent of another beverage, ideally he should not daven then. When one drinks this minimal amount of wine or its intoxicating equivalent from another beverage, a walk of 1 [[mil]] and a tiny bit of sleep will suffice to wear off the alcohol's effect.<ref>S.A 99:2 M.B. 99:17 quotes the Yam Shel Shlomo that on Yom Tov it is permitted to daven even if one drank a little because it is impossible to wait. The M.B writes that this applies all the more so today when even when we are not drinking are kavana is not so great.</ref>
# Ideally, one should avoid reciting any brachot when one is drunk to the extent that he would be incapable of speaking in front of a king.<ref>M.B. 99:11 quoting the Gra</ref> Strictly speaking however, one make recite all brachot<ref>Rama 99:1</ref> (including Birkat Hamazon)<ref>M.B 99:9</ref> as long as one is not drunk to the level of Lot's drunkeness.<ref>M.B. 99:11 quoting the Mishbitzot Zahav</ref>
# Once one is drunk to the extent that he can no longer speak in front of a king he also cannot be counted for a minyan (although for a [[zimun]] it is possible that this is permitted).<ref>M.B. 99:10</ref>
# One need not do any test in order to determine if he is sober enough to daven; rather, each individual is trusted to make this determination independently.<ref>S.A. 99:3</ref>

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Purim]]