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Brachot on a Nice Smell

YitzchakSultan1 — Fri, 21 Aug 2026 18:12:30 GMT

List of Brachot

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 ==List of Brachot==
 <table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr>	<td><span class="style5">	Item	</span></td>	<td><span class="style5">	Ashkenazim (Vezot HaBracha, Luach [[Brachot]])	</span></td>	<td><span class="style5">	Sephardim (Birkat Hashem vol 3)	</span></td>
-  </tr><tr>	 <td>	Air freshener (if taken to smell) </td>	 <td>	No Bracha	</td>	 <td>	Minei Besamim </td></tr><tr>
+  </tr><tr>	 <td>	Air freshener (if taken to smell) </td>	 <td>	No Bracha	</td>	 <td>	Minei Besamim </td></tr><tr>	  </tr><tr>	 <td>	Black pepper	                  </td>	 <td>	Questionable	<ref> The Mishna Brurah 297:1 rules that since there is a dispute among the poskim (whether one should make any bracha on it) one shouldn't make a bracha on it. The Vezot HaBracha (pg 179) agrees and adds that due to this dispute one should refrain from smelling it. </ref></td>	 <td>	Minei [[Besamim]]	<ref> Kaf HaChaim 297:5, Rav Moshe HaLevi (Menuchat Ahava (vol 1 9:24) and Birkat Hashem (vol 3, 12:17), Ish Matzliach (commentary on Mishna Brurah 297:1) </ref></td></tr><tr>	 </tr><tr>	 <td>	Cinnamon                          </td>	 <td>	Minei Besamim<ref>Mishna Brurah (Shaar Hatziyun 216:10)</ref>     	</td>	 <td>	Minei Besamim	</td></tr><tr>	 </tr><tr>	 <td>	Cloves	        </td>    <td>	Minei [[Besamim]]    	</td>	 <td>	Atzei [[Besamim]]	</td></tr><tr>	 </tr><tr>	 <td>	Daffodil	</td>	 <td>	Isbei Besamim	        </td>	 <td>	Minei Besamim	</td></tr><tr>	 </tr><tr>	 <td>	Deodorant	</td>	 <td>	Dispute	</td>	 <td>	Minei [[Besamim]]	</td></tr><tr>	 </tr><tr>	 <td>	Etrog	</td>	 <td>	HaNoten Rayach Tov BeParot	</td>	 <td>	HaNoten Rayach Tov BeParot	</td></tr><tr>	 </tr><tr>	 <td>	Ground coffee beans	</td>	 <td>	Minei [[Besamim]]	</td>	 <td>	No Bracha	</td></tr><tr>	 </tr><tr>	 <td>	[[Hadas]] (myrtle)	</td>	 <td>	Atzei Besamim	</td>	 <td>	Atzei Besamim	</td></tr><tr>	 </tr><tr>	 <td>	Honeysuckle	</td>	 <td>	Atzei [[Besamim]]	</td>	 <td>	-	</td></tr><tr>	 </tr><tr>	 <td>	Hyacinth	</td>	 <td>	Isbei Besamim	</td>	 <td>	-	</td></tr><tr>	 </tr><tr>	 <td>	Jasmine	</td>	 <td>	Atzei [[Besamim]]	</td>	 <td>	-	</td></tr><tr>	 </tr><tr>	 <td>	Lemon	</td>	 <td>	Minei Besamim	</td>	 <td>	Minei Besamim	</td></tr><tr>	 </tr><tr>	 <td>	Melon	</td>	 <td>	HaNoten Rayach Tov BeParot	</td>	 <td>	-	</td></tr><tr>	 </tr><tr>	 <td>	Mint	</td>	 <td>	Isbei Besamim	</td>	 <td>	Isbei Besamim	</td></tr><tr>	 </tr><tr>	 <td>	Orange	</td>	 <td>	-	</td>	 <td>	Minei [[Besamim]]	</td></tr><tr>	 </tr><tr>	 <td>	Quince	</td>	 <td>	HaNoten Rayach Tov BeParot	</td>	 <td>	-	</td></tr><tr>	 </tr><tr>	 <td>	Rose	</td>	 <td>	Atzei [[Besamim]]	</td>	 <td>	Atzei [[Besamim]]	</td></tr><tr>	 </tr><tr>	 <td>	Rosemary	</td>	 <td>	Atzei Besamim	</td>	 <td>	-	</td></tr><tr>	 </tr><tr>	 <td>	Tavak	</td>	 <td>	No Bracha	</td>	 <td>	No Bracha	</td></tr><tr>	 </tr><tr>	 <td>	Zatar	</td>	 <td>	-	</td>	 <td>	Minei Besamim	</td></tr><tr>	</table>
 ==Sources==
 <references/>
 [[Category:Brachot]]

Brachot on a Nice Smell

YitzchakSultan1 — Fri, 21 Aug 2026 18:11:56 GMT

YitzchakSultan1 set 33279 as the approved revision for "Brachot on a Nice Smell"

Kiddush

YitzchakSultan1 — Thu, 20 Aug 2026 20:08:21 GMT

Kiddush at night

← Older revision		Revision as of 20:08, 20 August 2026
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	==Kiddush at night==		==Kiddush at night==

	#On Friday night, one should hurry home after shul to bring in the [[Shabbat]] and not tary in conversation at shul.<ref>Yalkut Yosef [[Shabbat]] 1 271:1. See also Tur (very beginning of siman 271) who uses the language of ״ימהר לאכול מיד״. </ref>		#On Friday night, one should hurry home after shul to bring in the [[Shabbat]] and not tary in conversation at shul.<ref>Mishna Brurah 271:1, Yalkut Yosef [[Shabbat]] 1 271:1. See also Tur (very beginning of siman 271) who uses the language of ״ימהר לאכול מיד״. Rabbi Meir Mazuz (Mekor Neeman 1:360) writes that some people sit down to learn for 15 minutes after prayers on Friday night, but he disapproves of this practice. Rather a person should go home right away to make kiddush. </ref>
	#Kiddush at night is considered greater than the Kiddush of the day.<ref>The Ran on Gemarah Pesachim 106a says that the [[Kiddish\|Kiddush]] of the night is Deoraita while that of the day is Derabbanan.</ref> Therefore, if one has two bottles of wine the better bottle should be used for Kiddush at night. (However, the day is considered greater in general and should have the better selection by everything else).<ref>Gemarah Pesachim (105a)</ref>		#Kiddush at night is considered greater than the Kiddush of the day.<ref>The Ran on Gemarah Pesachim 106a says that the [[Kiddish\|Kiddush]] of the night is Deoraita while that of the day is Derabbanan.</ref> Therefore, if one has two bottles of wine the better bottle should be used for Kiddush at night. (However, the day is considered greater in general and should have the better selection by everything else).<ref>Gemarah Pesachim (105a)</ref>
	#The text of [[Kiddish\|kiddush]] includes Yom HaShishi, which are pesukim describing [[Shabbat]], and two [[Brachot]], Borei Peri HaGafen, and Mekadesh Ha[[Shabbat]].<ref>Rambam (Hilchot [[Shabbat]] 29:7) writes that the order of [[Kiddish\|Kiddush]] is Vayichulu (which are pesukim said based on Minhag), the Borei Pri Hagefen and then Mikadesh Ha[[Shabbat]] (the text of which can be found in Rambam 29:2). </ref>		#The text of [[Kiddish\|kiddush]] includes Yom HaShishi, which are pesukim describing [[Shabbat]], and two [[Brachot]], Borei Peri HaGafen, and Mekadesh Ha[[Shabbat]].<ref>Rambam (Hilchot [[Shabbat]] 29:7) writes that the order of [[Kiddish\|Kiddush]] is Vayichulu (which are pesukim said based on Minhag), the Borei Pri Hagefen and then Mikadesh Ha[[Shabbat]] (the text of which can be found in Rambam 29:2). </ref>

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Kedusha

Mpg613 — Sun, 16 Aug 2026 22:12:46 GMT

Clarified source and added link

← Older revision		Revision as of 22:12, 16 August 2026
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	#When the congregation reaches "VeKara Zeh El Zeh VeAmar" some people have the practice to turn to the right and then to the left.<ref>[http://www.halachayomit.co.il/Print.asp?HalachaID=1225 HalachaYomit.co.il] records that Rav Ovadia Yosef's practice at the end of his life was to turn to the right and then to the left during "VeKara Zeh El Zeh VeAmar".</ref>		#When the congregation reaches "VeKara Zeh El Zeh VeAmar" some people have the practice to turn to the right and then to the left.<ref>[http://www.halachayomit.co.il/Print.asp?HalachaID=1225 HalachaYomit.co.il] records that Rav Ovadia Yosef's practice at the end of his life was to turn to the right and then to the left during "VeKara Zeh El Zeh VeAmar".</ref>
	#The halacha is that the Tzibbur should quietly listen to the Shaliach Tzibbur introduce the kedusha and wait to respond with Kadosh Kadosh. However, the minhag is that the Chazzan and the congregation recite the Kedusha in unison.<ref>Shulchan Aruch 125:1, Mishan Brurah 125:2, Yalkut Yosef 125:2. Shulchan Aruch 125:1 advises that only the Shaliach Tzibbur recite kedusha aloud since he is in fact their agent. However, Mishna Brurah 125:2 records the minhag is that the congregation says it aloud together with the Shaliach Tzibbur. He concludes that the Shaliach Tzibbur should make sure to finish before the congregation answers Baruch Shem or Yimloch. Ben Ish Hai Teruma n. 4 and Kaf Hachaim 125:2 cite the Arizal as holding that the congregation should say the word "Nakdishach" aloud and then the rest silently. </ref> Nevertheless, it is the Moroccan custom for the congregation to recite the entire kedusha aloud with the hazzan.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 115 </ref>		#The halacha is that the Tzibbur should quietly listen to the Shaliach Tzibbur introduce the kedusha and wait to respond with Kadosh Kadosh. However, the minhag is that the Chazzan and the congregation recite the Kedusha in unison.<ref>Shulchan Aruch 125:1, Mishan Brurah 125:2, Yalkut Yosef 125:2. Shulchan Aruch 125:1 advises that only the Shaliach Tzibbur recite kedusha aloud since he is in fact their agent. However, Mishna Brurah 125:2 records the minhag is that the congregation says it aloud together with the Shaliach Tzibbur. He concludes that the Shaliach Tzibbur should make sure to finish before the congregation answers Baruch Shem or Yimloch. Ben Ish Hai Teruma n. 4 and Kaf Hachaim 125:2 cite the Arizal as holding that the congregation should say the word "Nakdishach" aloud and then the rest silently. </ref> Nevertheless, it is the Moroccan custom for the congregation to recite the entire kedusha aloud with the hazzan.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 115 </ref>
	#The Shaliach Tzibbur should make sure that he is louder than the congregation when reciting "Kadosh Kadosh Kadosh etc.", "Baruch Kavod etc.", and "Yimloch etc." so that those who are in the silent Shemona Esrei can fulfill their obligation. Otherwise he can repeat it after the congregation finishes saying it so that people can hear him. By hearing the congregation's responses someone in their silent Shemona Esrei does not fulfill their obligation since the congregation doesn't intend to exempt his obligation.<ref>Igrot Moshe O.C. 3:4 writes that one needs to hear the pesukim of kedusha from the Shaliach Tzibbur and hearing it together with everyone else is insufficient because you can't hear two voices at once. Therefore the Shaliach Tzibbur should saying the pesukim after everyone finished. If the Shaliach Tzibbur doesn't do that, then the individuals should in advance he should ask someone in the congregation who is standing nearby to have him in mind while saying kedusha. Piskei Teshuvot 125:2 writes that the minhag is that the Shaliach Tzibbur says it after the congregation. Similarly, Yalkut Yosef 125:3 writes explicitly that it is critical that the Shaliach Tzibbur say the pesukim that he is exempting the congregation still in Shemona Esrei so that everyone can hear him. Either he should say it louder than everyone else or after they finish. Yabia Omer OC 6:16:2 supports this approach and permits starting after the congregation finished.		#The Shaliach Tzibbur should make sure that he is louder than the congregation when reciting "Kadosh Kadosh Kadosh etc.", "Baruch Kavod etc.", and "Yimloch etc." so that those who are in the silent Shemona Esrei can fulfill their obligation. Otherwise he can repeat it after the congregation finishes saying it so that people can hear him. By hearing the congregation's responses someone in their silent Shemona Esrei does not fulfill their obligation since the congregation doesn't intend to exempt his obligation.<ref>[https://hebrewbooks.org/pdfpager.aspx?req=919&st=&pgnum=299 Igrot Moshe O.C. 3:4 ד"ה ובאחד שעומד] writes that one needs to hear the pesukim of kedusha from the Shaliach Tzibbur and hearing it together with everyone else is insufficient because you can't hear two voices at once. Therefore the Shaliach Tzibbur should saying the pesukim after everyone finished. If the Shaliach Tzibbur doesn't do that, then the individuals should in advance he should ask someone in the congregation who is standing nearby to have him in mind while saying kedusha. Piskei Teshuvot 125:2 writes that the minhag is that the Shaliach Tzibbur says it after the congregation. Similarly, Yalkut Yosef 125:3 writes explicitly that it is critical that the Shaliach Tzibbur say the pesukim that he is exempting the congregation still in Shemona Esrei so that everyone can hear him. Either he should say it louder than everyone else or after they finish. Yabia Omer OC 6:16:2 supports this approach and permits starting after the congregation finished.

	*Biur Halacha 125:1 s.v. elah isn't sure if the Shaliach Tzibbur is aloud to recite the pesukim after the congregation finished since he is saying it without a minyan. However, perhaps it is permitted since he is doing so in order to fulfill the obligation of those still in the silent Shemona Esrei. He says everyone would agree if he starts before the congregation finished that it is considered that he said it with a minyan.</ref> If the Shaliach Tzibbur doesn't know this halacha and says it quietly, someone still in Shemona Esrei should stop to listen to Kedusha.<ref>Levushei Mordechai OC 1:17:1 writes that the minhag is that the Shaliach Tzibbur says these pesukim together with everyone else and no one can hear him. He bemoans this fact and advises fixing the practice if possible. Otherwise he says that someone in their silent Shemona Esrei listen to the others of the congregation. Even though they do not have him in mind he can rely on the opinions that mitzvot don't need kavana. It is considered an extenuating circumstance and perhaps hirhur is sufficient. Rav Debilisky based on Meiri Brachot 13b s.v. vrabbi yehuda cited by Dirshu 125:2 shows that one can fulfill one's obligation by listening to the congregation even if one can't hear the Shaliach Tzibbur.</ref>In advance he should ask someone standing next to him to say it aloud so he could hear him and have him in mind.<ref>Igrot Moshe 3:4</ref><ref>For more on this topic, see [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15028#p=71&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%97%D7%99%D7%90%D7%9C%20%D7%99%D7%A6%D7%97%D7%A7%20%D7%A4%D7%90%D7%A8 Am Hatorah Journal, 5743, 2:6, pg 73, בענין אמירת קדושה ע״י הש״צ] by Rav Yechiel Perr (based partially on [https://rambam.alhatorah.org/Full/Seder_Tefilot/3.11#e0ne Rambam Seder Tefilot s.v. בעת ששליח ציבור]), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15047#p=87&fitMode=fitwidth&hlts=&ocr= Am Hatorah Journal, 5744, 2:8, pg 91, בענין אמירת קדושה ע״י הש״ץ by Rav Michel Shurkin (written in response to R' Perr's article)], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15047#p=88&fitMode=fitwidth&hlts=&ocr= Am Hatorah Journal, 5744, 2:8, pg 92, תשובה להערה בענין אמירת קדושה ע״י הש״ץ] by R' Perr (written in response to remarks of R' Shurkin), [https://beta.hebrewbooks.org/1525 Or Yitzchak 1:48 “שהה בתפילתו לקדיש וקדושה”], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=67475#p=144&fitMode=fitwidth&hlts=&ocr= Toras Hakadmonim 3:21], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=66471#p=159&fitMode=fitwidth&hlts=&ocr= Toras Hakadmonim 1:19].</ref>		*Biur Halacha 125:1 s.v. elah isn't sure if the Shaliach Tzibbur is aloud to recite the pesukim after the congregation finished since he is saying it without a minyan. However, perhaps it is permitted since he is doing so in order to fulfill the obligation of those still in the silent Shemona Esrei. He says everyone would agree if he starts before the congregation finished that it is considered that he said it with a minyan.</ref> If the Shaliach Tzibbur doesn't know this halacha and says it quietly, someone still in Shemona Esrei should stop to listen to Kedusha.<ref>Levushei Mordechai OC 1:17:1 writes that the minhag is that the Shaliach Tzibbur says these pesukim together with everyone else and no one can hear him. He bemoans this fact and advises fixing the practice if possible. Otherwise he says that someone in their silent Shemona Esrei listen to the others of the congregation. Even though they do not have him in mind he can rely on the opinions that mitzvot don't need kavana. It is considered an extenuating circumstance and perhaps hirhur is sufficient. Rav Debilisky based on Meiri Brachot 13b s.v. vrabbi yehuda cited by Dirshu 125:2 shows that one can fulfill one's obligation by listening to the congregation even if one can't hear the Shaliach Tzibbur.</ref>In advance he should ask someone standing next to him to say it aloud so he could hear him and have him in mind.<ref>Igrot Moshe 3:4</ref><ref>For more on this topic, see [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15028#p=71&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%97%D7%99%D7%90%D7%9C%20%D7%99%D7%A6%D7%97%D7%A7%20%D7%A4%D7%90%D7%A8 Am Hatorah Journal, 5743, 2:6, pg 73, בענין אמירת קדושה ע״י הש״צ] by Rav Yechiel Perr (based partially on [https://rambam.alhatorah.org/Full/Seder_Tefilot/3.11#e0ne Rambam Seder Tefilot s.v. בעת ששליח ציבור]), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15047#p=87&fitMode=fitwidth&hlts=&ocr= Am Hatorah Journal, 5744, 2:8, pg 91, בענין אמירת קדושה ע״י הש״ץ by Rav Michel Shurkin (written in response to R' Perr's article)], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15047#p=88&fitMode=fitwidth&hlts=&ocr= Am Hatorah Journal, 5744, 2:8, pg 92, תשובה להערה בענין אמירת קדושה ע״י הש״ץ] by R' Perr (written in response to remarks of R' Shurkin), [https://beta.hebrewbooks.org/1525 Or Yitzchak 1:48 “שהה בתפילתו לקדיש וקדושה”], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=67475#p=144&fitMode=fitwidth&hlts=&ocr= Toras Hakadmonim 3:21], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=66471#p=159&fitMode=fitwidth&hlts=&ocr= Toras Hakadmonim 1:19].</ref>

Veset

Mpg613 — Sun, 16 Aug 2026 21:17:22 GMT

clarified source page number

Show changes

Birkat Halevana

YitzchakSultan1 — Sun, 16 Aug 2026 14:08:10 GMT

When It Should Be Said

← Older revision		Revision as of 14:08, 16 August 2026
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	==When It Should Be Said==		==When It Should Be Said==
	#It should be recited at night.<ref>[https://he.wikisource.org/wiki/%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%A2%D7%A8%D7%95%D7%9A_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95_%D7%90 Rama (426:1)]. [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber] says this is only a "הדורא בעלמא" (an enhancement of the mitzva), and one would be yotzei during the day as well. However, [https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_1.341.1?ven=hebrew\|Teshuvot_HaRadbaz,_Warsaw_1882&lang=he Teshuvot Radbaz (Volume 1 # 341], [https://www.sefaria.org/Magen_Avraham.426.1?vhe=hebrew\|Magen_Avraham&lang=he Magen Avraham 426:1], and [https://www.sefaria.org/Mishnah_Berurah.426.3?vhe=hebrew\|On_Your_Way&lang=he Mishnah Berurah 426:3] say (in a difference context of saying kiddush levana when a cloud blocks the moon) hold that you need to benefit from the light of the moon in order to be yotzei. The Radbaz says explicitly that if one says kiddush levana without benefitting from the moon, the bracha is a bracha levatala (a blessing in vain). Seemingly this would apply to saying kiddush levana during the day as well, when there is no benefit from the light of the moon. This also seems to be the opinion of the Sefer Hapardes (by R' Asher ben Chaim, R' Katzenelbogen edition, Shaar 8 Perek 1 Halacha 23 s.v. ומסתברא [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=98&fitMode=fitwidth&hlts=&ocr= pg. 74]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=99&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%94%D7%95%D7%90%20%D7%94%D7%93%D7%99%D7%9F%20%D7%A2%D7%9C%20%D7%94%D7%9C%D7%91%D7%A0%D7%94%20%D7%9B%D7%9E%D7%95%20%D7%A9%D7%9B%D7%AA%D7%91%D7%AA%D7%99 75]) regarding saying kiddush levana at night.</ref>		#Birkat Halevana should be recited at night,<ref>[https://he.wikisource.org/wiki/%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%A2%D7%A8%D7%95%D7%9A_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95_%D7%90 Rama (426:1)]. [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber] says this is only a "הדורא בעלמא" (an enhancement of the mitzva), and one would be yotzei during the day as well. However, [https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_1.341.1?ven=hebrew\|Teshuvot_HaRadbaz,_Warsaw_1882&lang=he Teshuvot Radbaz (Volume 1 # 341], [https://www.sefaria.org/Magen_Avraham.426.1?vhe=hebrew\|Magen_Avraham&lang=he Magen Avraham 426:1], and [https://www.sefaria.org/Mishnah_Berurah.426.3?vhe=hebrew\|On_Your_Way&lang=he Mishnah Berurah 426:3] say (in a difference context of saying kiddush levana when a cloud blocks the moon) hold that you need to benefit from the light of the moon in order to be yotzei. The Radbaz says explicitly that if one says kiddush levana without benefitting from the moon, the bracha is a bracha levatala (a blessing in vain). Seemingly this would apply to saying kiddush levana during the day as well, when there is no benefit from the light of the moon. This also seems to be the opinion of the Sefer Hapardes (by R' Asher ben Chaim, R' Katzenelbogen edition, Shaar 8 Perek 1 Halacha 23 s.v. ומסתברא [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=98&fitMode=fitwidth&hlts=&ocr= pg. 74]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=99&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%94%D7%95%D7%90%20%D7%94%D7%93%D7%99%D7%9F%20%D7%A2%D7%9C%20%D7%94%D7%9C%D7%91%D7%A0%D7%94%20%D7%9B%D7%9E%D7%95%20%D7%A9%D7%9B%D7%AA%D7%91%D7%AA%D7%99 75]) regarding saying kiddush levana at night.</ref> specially after tzet hakochavim.<ref>Mishna Brurah 426:2</ref> It may be recited all night even after chatzot.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_2nd_Year%2C_Vayikra.23?lang=bi Ben Ish Chai (Shana Sheniya n. 23)], [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.426.15?lang=bi Kaf Hachaim 426:15]</ref> Sephardim hold that it may be recited before tzet hakochavim as long as it is after sunset and at a time when it is possible to benefit from the moon's light.<ref>Yalkut Yosef 426:27 quoting Yabia Omer 5:36:3</ref>
	#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.		#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.

Birkat Halevana

YitzchakSultan1 — Sun, 16 Aug 2026 13:55:24 GMT

YitzchakSultan1 set 34614 as the approved revision for "Birkat Halevana"

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YitzchakSultan1 — Sun, 16 Aug 2026 13:52:56 GMT

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Birkat Halevana

Mpg613 — Sun, 16 Aug 2026 03:19:07 GMT

Added Halacha and more sources

← Older revision		Revision as of 03:19, 16 August 2026
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	==When It Should Be Said==		==When It Should Be Said==
			#It should be recited at night.<ref>[https://he.wikisource.org/wiki/%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%A2%D7%A8%D7%95%D7%9A_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95_%D7%90 Rama (426:1)]. [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber] says this is only a "הדורא בעלמא" (an enhancement of the mitzva), and one would be yotzei during the day as well. However, [https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_1.341.1?ven=hebrew\|Teshuvot_HaRadbaz,_Warsaw_1882&lang=he Teshuvot Radbaz (Volume 1 # 341], [https://www.sefaria.org/Magen_Avraham.426.1?vhe=hebrew\|Magen_Avraham&lang=he Magen Avraham 426:1], and [https://www.sefaria.org/Mishnah_Berurah.426.3?vhe=hebrew\|On_Your_Way&lang=he Mishnah Berurah 426:3] say (in a difference context of saying kiddush levana when a cloud blocks the moon) hold that you need to benefit from the light of the moon in order to be yotzei. The Radbaz says explicitly that if one says kiddush levana without benefitting from the moon, the bracha is a bracha levatala (a blessing in vain). Seemingly this would apply to saying kiddush levana during the day as well, when there is no benefit from the light of the moon. This also seems to be the opinion of the Sefer Hapardes (by R' Asher ben Chaim, R' Katzenelbogen edition, Shaar 8 Perek 1 Halacha 23 s.v. ומסתברא [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=98&fitMode=fitwidth&hlts=&ocr= pg. 74]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=99&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%94%D7%95%D7%90%20%D7%94%D7%93%D7%99%D7%9F%20%D7%A2%D7%9C%20%D7%94%D7%9C%D7%91%D7%A0%D7%94%20%D7%9B%D7%9E%D7%95%20%D7%A9%D7%9B%D7%AA%D7%91%D7%AA%D7%99 75]) regarding saying kiddush levana at night.</ref>
	#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.		#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.

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	(All of the above calculations do not take Daylight Savings into account. See [https://ezrastorah.org/calendar5783/new_moon.pdf here].)</ref> In this context, days are counted as 24 hour periods.<ref>Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.</ref> It is proper to wait until Motzei [[Shabbat]] (Saturday night) to recite Birkat Halevana.<ref>Masechet Sofrim 19:10 (in some versions 20:1) writes that one should say Birkat Halevana specifically on Motzei [[Shabbat]]. However, Rabbenu Yonah ([[Brachot]] 21a) quotes some who say this, rejects it, and concludes that one can say it anytime after three days. Bet Yosef Orach Chaim 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. Shulchan Aruch, Orach Chaim 426:2 rules that one should recite Birkat Halevana on Motzei [[Shabbat]]; however, the Biur HaGra, Orach Chaim 426:2 cites the Gemara Yevamot 39a which says that we don’t delay performing [[Mitzvot]]. The Mishna Brurah 426:20 rules that it’s proper to wait until Motzei [[Shabbat]], but there is what to rely on to say it earlier. Additionally, in the winter and rainy months, those who are zealous to say it early are praiseworthy. Rama Orach Chaim 426:2 writes that if Motzei [[Shabbat]] is the eleventh night from the molad, one doesn’t have to wait until Motzei [[Shabbat]], because it’s possible it will be cloudy the following four nights.</ref>		(All of the above calculations do not take Daylight Savings into account. See [https://ezrastorah.org/calendar5783/new_moon.pdf here].)</ref> In this context, days are counted as 24 hour periods.<ref>Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.</ref> It is proper to wait until Motzei [[Shabbat]] (Saturday night) to recite Birkat Halevana.<ref>Masechet Sofrim 19:10 (in some versions 20:1) writes that one should say Birkat Halevana specifically on Motzei [[Shabbat]]. However, Rabbenu Yonah ([[Brachot]] 21a) quotes some who say this, rejects it, and concludes that one can say it anytime after three days. Bet Yosef Orach Chaim 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. Shulchan Aruch, Orach Chaim 426:2 rules that one should recite Birkat Halevana on Motzei [[Shabbat]]; however, the Biur HaGra, Orach Chaim 426:2 cites the Gemara Yevamot 39a which says that we don’t delay performing [[Mitzvot]]. The Mishna Brurah 426:20 rules that it’s proper to wait until Motzei [[Shabbat]], but there is what to rely on to say it earlier. Additionally, in the winter and rainy months, those who are zealous to say it early are praiseworthy. Rama Orach Chaim 426:2 writes that if Motzei [[Shabbat]] is the eleventh night from the molad, one doesn’t have to wait until Motzei [[Shabbat]], because it’s possible it will be cloudy the following four nights.</ref>
	#If the bracha was said on the first night, one is yotzei bedieved (therefore it may not be repeated)<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, pg. 283.</ref>; some say that in such a case it's preferable to be yotzei the bracha with someone else after 3 days.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, footnote 52, pg. 283, in the name of Rav Sraya Deblitzky in Zeh Hashulchan vol. 2 siman 128. <small>(See further on this point in [https://hebrewbooks.org/pdfpager.aspx?req=19415&st=&pgnum=56 Rav David Arama on Rambam Hilchot Brachot 10:17 הגה"ה s.v. balayla] and [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber].)</small></ref>		#If the bracha was said on the first night, one is yotzei bedieved (therefore it may not be repeated)<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, pg. 283.</ref>; some say that in such a case it's preferable to be yotzei the bracha with someone else after 3 days.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, footnote 52, pg. 283, in the name of Rav Sraya Deblitzky in Zeh Hashulchan vol. 2 siman 128. <small>(See further on this point in [https://hebrewbooks.org/pdfpager.aspx?req=19415&st=&pgnum=56 Rav David Arama on Rambam Hilchot Brachot 10:17 הגה"ה s.v. balayla] and [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber]. See also sources mentioned earlier regarding saying kiddush levana at night [Sefer Hapardes by R' Asher ben Chaim, R' Katzenelbogen edition, Shaar 8 Perek 1 Halacha 23 s.v. ומסתברא [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=98&fitMode=fitwidth&hlts=&ocr= pg. 74]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=99&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%94%D7%95%D7%90%20%D7%94%D7%93%D7%99%D7%9F%20%D7%A2%D7%9C%20%D7%94%D7%9C%D7%91%D7%A0%D7%94%20%D7%9B%D7%9E%D7%95%20%D7%A9%D7%9B%D7%AA%D7%91%D7%AA%D7%99 75]] and when the moon is blocked by a cloud [https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_1.341.1?ven=hebrew\|Teshuvot_HaRadbaz,_Warsaw_1882&lang=he [Teshuvot Radbaz (Volume 1 # 341], [https://www.sefaria.org/Magen_Avraham.426.1?vhe=hebrew\|Magen_Avraham&lang=he Magen Avraham 426:1], and [https://www.sefaria.org/Mishnah_Berurah.426.3?vhe=hebrew\|On_Your_Way&lang=he Mishnah Berurah 426:3]].)</small></ref>
	#During the month of Tishrei, Birkat Halevana isn't recited prior to [[Yom Kippur]]; rather it should be said right after [[Yom Kippur]].<ref>Rama, Orach Chaim 426:2. The Beiur Halacha (s.v. sham d"h v'lo kodem), however, does quote the opinion of the Levush that by Yom Kippur, as opposed to Tisha B'Av, Birkat Halevana ''should'' be said ''before'' Yom Kippur as even one merit (one mitzvah) may tip the scales towards the positive during this period of judgement. He notes that this seems to be the opinion of the Beis Meir as well.</ref>		#During the month of Tishrei, Birkat Halevana isn't recited prior to [[Yom Kippur]]; rather it should be said right after [[Yom Kippur]].<ref>Rama, Orach Chaim 426:2. The Beiur Halacha (s.v. sham d"h v'lo kodem), however, does quote the opinion of the Levush that by Yom Kippur, as opposed to Tisha B'Av, Birkat Halevana ''should'' be said ''before'' Yom Kippur as even one merit (one mitzvah) may tip the scales towards the positive during this period of judgement. He notes that this seems to be the opinion of the Beis Meir as well.</ref>
	# During the month of Av, most have the minhag not to say [[Kiddush Levana]] prior to [[Tisha BeAv]].<ref>Rama Orach Chaim 426:2, 551:8, Birkei		# During the month of Av, most have the minhag not to say [[Kiddush Levana]] prior to [[Tisha BeAv]].<ref>Rama Orach Chaim 426:2, 551:8, Birkei

Boneh

YitzchakSultan1 — Tue, 11 Aug 2026 16:59:33 GMT

Table

Show changes

Template:Playpens and Cribs on Shabbat

YitzchakSultan1 — Mon, 10 Aug 2026 21:49:47 GMT

← Older revision		Revision as of 21:49, 10 August 2026
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	===Playpen===		===Playpen===
	# Some sat that it is permitted to set up a baby’s play pen only if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed. However, if the parts fit tightly or it isn’t opened and closed frequently it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined. <~~Ref~~>Or Letzion (vol 2, 27:1) </ref> However, some permit it if it is used frequently. <Ref>Shemirat [[Shabbat]] KeHilchata 24:23 </ref>		# Some sat that it is permitted to set up a baby’s play pen only if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed. However, if the parts fit tightly or it isn’t opened and closed frequently it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<ref>Or Letzion (vol 2, 27:1). Tiferet 313:25 </ref> However, some permit it if it is used frequently.<Ref>Shemirat [[Shabbat]] KeHilchata 24:23 </ref>
	# It is forbidden to cover a play pen with a blanket to protect it from the sun or bugs. However if the blanket was spread over the pen from before [[Shabbat]] at least a [[tefach]] in width (not including the part which was rolled up) then one may spread it out fully on [[Shabbat]]. One should make sure not to remove the blanket totally rather leave at least a [[Tefach]] spread out. <ref>Shemirat [[Shabbat]] KeHilchata 24:9 </ref>		# It is forbidden to cover a play pen with a blanket to protect it from the sun or bugs. However if the blanket was spread over the pen from before [[Shabbat]] at least a [[tefach]] in width (not including the part which was rolled up) then one may spread it out fully on [[Shabbat]]. One should make sure not to remove the blanket totally rather leave at least a [[Tefach]] spread out.<ref>Shemirat [[Shabbat]] KeHilchata 24:9 </ref>
	#As long as there are no screws, bolts (etc.) one may set up and dismantle a playpen, pac-n-play or carriage<ref>Be'er Moshe 3:85</ref>. For carriages that come with a separate bassinet (i.e. BabyJogger, Bugaboo, Rock Star etc.), one may switch them back and forth without any Halachic concerns as long as no screws are being used. One would also be allowed to add another seat to a carriage (i.e. Phil & Ted), providing that this is done on an "everyday basis", as it would then be considered the "usual mode of use"<ref>Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) heard from R' Plutchok Shlita</ref>.		#As long as there are no screws, bolts (etc.) one may set up and dismantle a playpen, pac-n-play or carriage.<ref>Be'er Moshe 3:85</ref> For carriages that come with a separate bassinet (i.e. BabyJogger, Bugaboo, Rock Star etc.), one may switch them back and forth without any Halachic concerns as long as no screws are being used. One would also be allowed to add another seat to a carriage (i.e. Phil & Ted), providing that this is done on an "everyday basis", as it would then be considered the "usual mode of use"<ref>Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) heard from R' Plutchok Shlita</ref>.

	===Baby Basket===		===Baby Basket===

Boneh

YitzchakSultan1 — Mon, 10 Aug 2026 21:48:22 GMT

Practical Examples of Building

← Older revision		Revision as of 21:48, 10 August 2026
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	# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>		# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
	# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>		# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
	# However, using an object as it is normally used such as closing a door is permitted. Similarly one may replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5) </ref>
	===Adding on to a existing structure===		===Adding on to a existing structure===
	# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>		# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
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	===Folding table===		===Folding table===
	# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>		# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>
	# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:23, Rivivot Ephraim 1:222:3, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146). Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]].
	# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<~~Ref~~>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>		=== Table ===
	# It is permitted to spread a tablecloth even if it hangs over the side of the table. <~~Ref~~>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>		# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:23, Rivivot Ephraim 1:222:3, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146). Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently.<ref>Tiferet 313:25</ref>
			# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
			# It is permitted to spread a tablecloth even if it hangs over the side of the table. <ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

	===Umbrella===		===Umbrella===
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	# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. </ref>		# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. </ref>

	===Pot ~~covers~~===		===Pot Covers===
	#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<Ref>Or Letzion (vol 2, chap 28:5) </ref>		#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<Ref>Or Letzion (vol 2, chap 28:5) </ref>

	===Glasses===		===Glasses===
	# Some poskim permit a glasses lenses to be replaced by a non-professional <ref>Yalkut Yosef (pg 512) </ref> while others forbid. <Ref>Shemirat Shabbat KeHilchata 15:77 </ref>		# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <Ref>Shemirat Shabbat KeHilchata 15:77 </ref>

	===Hanging up Pictures===		===Hanging up Pictures===
	# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall. <Ref>Yalkut Yosef (pg 527) </ref>		# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<Ref>Yalkut Yosef (pg 527) </ref>
	===Bottle caps===		===Bottle caps===
	# See the [[Opening_bottles_and_containers#Bottle_caps]] page.		# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

	===Ice cubes===		===Ice cubes===
	# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes. <Ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].		# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<Ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

	===Watches===		===Watches===
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	# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<Ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32. Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>		# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<Ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32. Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

			=== Stroller ===

			# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

			=== Toilet Paper Roll ===

			# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
	{{Playpens and Cribs on Shabbat}}		{{Playpens and Cribs on Shabbat}}

Boneh

YitzchakSultan1 — Mon, 10 Aug 2026 21:37:57 GMT

YitzchakSultan1 set 34221 as the approved revision for "Boneh"

Tevilat Keilim

YitzchakSultan1 — Thu, 06 Aug 2026 17:32:19 GMT

Which Vessels require Tevilah?

← Older revision		Revision as of 17:32, 6 August 2026
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	# While the immersion of metal utensils is required by Torah law, glass utensils must be immersed only by rabbinic enactment. Glass was incorporated into the mitzva of tevilat keilim because glass and metal share a common characteristic - they are both materials which can be melted and reconstructed when needed. <ref> Pri Chadash 120:3, Aruch Hashulchan Y.D. 120:25 </ref>		# While the immersion of metal utensils is required by Torah law, glass utensils must be immersed only by rabbinic enactment. Glass was incorporated into the mitzva of tevilat keilim because glass and metal share a common characteristic - they are both materials which can be melted and reconstructed when needed. <ref> Pri Chadash 120:3, Aruch Hashulchan Y.D. 120:25 </ref>
	# Metal, glass, crystal, pyrex, and duralux require Tevilah. However, plastic, nylon, earthenware, and vessels covered in earthenware do not require Tevilah. <Ref>Sh”t Yabia Omer 4:8, Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-3) </ref>		# Metal, glass, crystal, pyrex, and duralux require Tevilah. However, plastic, nylon, earthenware, and vessels covered in earthenware do not require Tevilah. <Ref>Sh”t Yabia Omer 4:8, Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-3) </ref>
	# Some say that porcelain requires Tevilah.<ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:6) explains that even though some poskim held that it wasn’t obligated that was only because they were discussing porcelain which was ceramic not covered with glass, however, nowadays the common porcelain is covered with glass and must require Tevilah. Sh”t Yabia Omer 4:8 writes that porcelain doesn’t require tevilah. </ref> Some say it does not need tevila.<ref>[https://www.koltorah.org/halachah//tevilat-keilim-part-ii-by-rabbi-howard-jachter Rav Jachter] quoting Rav Hershel Schachter because the glass coating is very thin. </ref> According to Sepharadim, porcelain does not require tevila. <ref> Halichot Olam 7, 257 </ref>		# Some say that porcelain requires Tevilah.<ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:6) explains that even though some poskim held that it wasn’t obligated that was only because they were discussing porcelain which was ceramic not covered with glass, however, nowadays the common porcelain is covered with glass and must require Tevilah. Sh”t Yabia Omer 4:8 writes that porcelain doesn’t require tevilah. </ref> Some say it does not need tevila.<ref>[https://www.koltorah.org/halachah//tevilat-keilim-part-ii-by-rabbi-howard-jachter Rav Jachter] quoting Rav Hershel Schachter because the glass coating is very thin. </ref> According to Sepharadim, porcelain does not require tevila if it isn't coated with glass, however, today it is coated with glass and needs tevila.<ref> Halichot Olam 7, 257, Yalkut Yosef YD 120:2 </ref>
	# Plastic or wood cutting boards do not need Tevilah, but those who are strict and do Tevilah for it will be blessed.<Ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-4) </ref>		# Plastic or wood cutting boards do not need Tevilah, but those who are strict and do Tevilah for it will be blessed.<Ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-4) </ref>
	# Earthenware dishes or fine china that have a glass glaze must have tevilat keilim.<Ref>Yalkut Yosef Y.D. 120:2-3 holds that it requires tevila with a bracha. See Igrot Moshe Y.D. 2:46 who in the context of kashrut and absorption of meat and milk writes that the glass glaze on china is insignificant and doesn't make it like glass.</ref>		# Earthenware dishes or fine china that have a glass glaze must have tevilat keilim.<Ref>Yalkut Yosef Y.D. 120:2-3 holds that it requires tevila with a bracha. See Igrot Moshe Y.D. 2:46 who in the context of kashrut and absorption of meat and milk writes that the glass glaze on china is insignificant and doesn't make it like glass.</ref>
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	# A pocketknife requires tevilah.<ref> Halichot Olan, 7, Page 274 </ref>		# A pocketknife requires tevilah.<ref> Halichot Olan, 7, Page 274 </ref>
	# An ice tray, ice maker, or ice cream maker needs tevila if it is made out of metal or glass.<ref>Al Tevilat Kelim p. 121 fnt. 72 quoting Rav Shlomo Zalman Auerbach (Tevilat Kelim p. 237, Minchat Shlomo 2:66:8) and Kashrut Hashulchan p. 202. </ref>		# An ice tray, ice maker, or ice cream maker needs tevila if it is made out of metal or glass.<ref>Al Tevilat Kelim p. 121 fnt. 72 quoting Rav Shlomo Zalman Auerbach (Tevilat Kelim p. 237, Minchat Shlomo 2:66:8) and Kashrut Hashulchan p. 202. </ref>
			# According to Sephardim, a pan that is coated with teflon does not require tevila. Ashkenazim, however, hold that it requires tevila, some say with a bracha and some say without a bracha.<ref>Horah Brurah (Biur Halacha Haaruch 120:5)</ref>

	===A Utensil following its Repair===		===A Utensil following its Repair===

Kohanim Not Becoming Tameh

YitzchakSultan1 — Tue, 04 Aug 2026 21:58:18 GMT

Air Travel

Birkat HaGomel

YitzchakSultan1 — Tue, 04 Aug 2026 15:30:52 GMT

One Who Traveled at Sea

← Older revision		Revision as of 15:30, 4 August 2026
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	#Sephardim hold that one who swims in the sea, even the Sea of Galilee, which is near a residential area, and even if there is a lifeguard present, recites Birkat hagomel.<ref>Hazon Ovadia, Page 363 </ref> However, Ashkenazim hold that no bracha is recited.<ref>Ashrei Ha'ish 40:14</ref>		#Sephardim hold that one who swims in the sea, even the Sea of Galilee, which is near a residential area, and even if there is a lifeguard present, recites Birkat hagomel.<ref>Hazon Ovadia, Page 363 </ref> However, Ashkenazim hold that no bracha is recited.<ref>Ashrei Ha'ish 40:14</ref>
	#Someone who went in a boat to travel from one place to another, whether it was for work or a vacation, must recite hagomel, even if it was in a cruise or another large ship. However, if the boat ride was for less than 72 minutes or was close to shore so that he could see the shore the entire time he does not recite hagomel.<ref>Halacha Brurah 219:24</ref>		#Someone who went in a boat to travel from one place to another, whether it was for work or a vacation, must recite hagomel, even if it was in a cruise or another large ship. However, if the boat ride was for less than 72 minutes or was close to shore so that he could see the shore the entire time he does not recite hagomel.<ref>Halacha Brurah 219:24</ref> However, others disagree and hold that one does recite hagomel for a short trip in the water, and even for swimming in the sea.<ref>Halacha Brurah 219:24 writes that hagomel is not recited for going into the sea unless he traveled for at least 72 minutes and was 72 minutes from shore. However, Hacham Ovadia (Chazon Ovadia pp. 361-3) and Yalkut Yosef 219:34 disagree and require hagomel even for going swimming in the Kinneret near the shore. They don't require that the trip in the water be far from shore. </ref>

	=== Flying in an Airplane ===		=== Flying in an Airplane ===

Birkat HaGomel

YitzchakSultan1 — Tue, 04 Aug 2026 15:28:23 GMT

YitzchakSultan1 set 34440 as the approved revision for "Birkat HaGomel"

Electricity on Shabbat

MordechaiD — Mon, 03 Aug 2026 18:49:13 GMT

fixed broken link

← Older revision		Revision as of 18:49, 3 August 2026
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	#It is forbidden to press an electric doorbell on [[Shabbat]].<ref>Menuchat Ahava 24:14 </ref>		#It is forbidden to press an electric doorbell on [[Shabbat]].<ref>Menuchat Ahava 24:14 </ref>
	#Some say that it is forbidden to open a door that will cause an electric chime or bell to go off.<ref>Chelkat Yakov 1:78 writes that it is forbidden to enter a door that will cause an electric chime to go off. He explains that even though it is a Shinuy, Melacha Sheino Tzaricha Lgufa, and a Pesik Reisha Dlo Nicha Leh since the concern is a biblical one of Maavir it is prohibited. He was discussing a device that created sparks when the circuit was closed and he considered those to be a biblical violation of Shabbat. He also points out that perhaps this isn't considered a Shinuy since that is how the system is set up to be used. However, regarding Yom Tov he is lenient since Molid Esh is only derabbanan. Shemirat Shabbat Khilchata 23:57 agrees that it is forbidden to enter a door with an electric chime or bell.</ref>		#Some say that it is forbidden to open a door that will cause an electric chime or bell to go off.<ref>Chelkat Yakov 1:78 writes that it is forbidden to enter a door that will cause an electric chime to go off. He explains that even though it is a Shinuy, Melacha Sheino Tzaricha Lgufa, and a Pesik Reisha Dlo Nicha Leh since the concern is a biblical one of Maavir it is prohibited. He was discussing a device that created sparks when the circuit was closed and he considered those to be a biblical violation of Shabbat. He also points out that perhaps this isn't considered a Shinuy since that is how the system is set up to be used. However, regarding Yom Tov he is lenient since Molid Esh is only derabbanan. Shemirat Shabbat Khilchata 23:57 agrees that it is forbidden to enter a door with an electric chime or bell.</ref>
	#If a person has a Smartlock affixed to their door they should deactivate it before Shabbat so that it doesn't register when one opens and closes the door on Shabbat. If one goes to someone else's house with a Smartlock that is active on Shabbat one may open the door since it is only a rabbinic concern, not beneficial to the one opening the door, and a pesik reisha.<ref>See article by [https://www.yutorah.org/lectures/901089 Rabbi Sultan]</ref>		#If a person has a Smartlock affixed to their door they should deactivate it before Shabbat so that it doesn't register when one opens and closes the door on Shabbat. If one goes to someone else's house with a Smartlock that is active on Shabbat one may open the door since it is only a rabbinic concern, not beneficial to the one opening the door, and a pesik reisha.<ref>See article by [https://www.yutorah.org/lectures/lecture.cfm/901089/Rabbi%20Ike%20Sultan/Can%20you%20use%20Smartlocks,%20Automatic%20Bathrooms,%20and%20Automatic%20Lights%20in%20Hotels%20on%20Shabbat? Rabbi Sultan]</ref>

	===Shabbos Elevators===		===Shabbos Elevators===
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	===Water Coolers and Water Fountains===		===Water Coolers and Water Fountains===
	[[File:Water Cooler.jpg\|100px\|right]]		[[File:Water Cooler.jpg\|100px\|right]]
	# A water fountain that is mechanically operated and the button itself isn't electric may be used on Shabbat as long as the motor for the compressor to cool the water isn't triggered when one is using it. The amount of water one can remove in one time without triggering the motor depends on the water fountain.<ref>[http://www.yutorah.org/lectures/lecture.cfm/742318/Rabbi_Mordechai_I_Willig/Halacha_Engages_Modernity_-_Part_8_-_Electrical_Appliances_(Part_1) Rabbi Willig (min 33-35)] says that using a water fountain on [[Shabbat]] depends on how long it takes for the motor to turn on. He mentions that one shouldn't use a water fountain which clearly will have the motor go on with a single regular use. However, he did not say this as a definitive ruling but in passing. Note that this wouldn't apply to an electric water fountain that triggers a circuit. Regarding Rav Schachter's opinion, see [https://www.yutorah.org/lectures/924745 R' Sultan's note about water fountains at YU].</ref>		# A water fountain that is mechanically operated and the button itself isn't electric may be used on Shabbat as long as the motor for the compressor to cool the water isn't triggered when one is using it. The amount of water one can remove in one time without triggering the motor depends on the water fountain.<ref>[http://www.yutorah.org/lectures/lecture.cfm/742318/Rabbi_Mordechai_I_Willig/Halacha_Engages_Modernity_-_Part_8_-_Electrical_Appliances_(Part_1) Rabbi Willig (min 33-35)] says that using a water fountain on [[Shabbat]] depends on how long it takes for the motor to turn on. He mentions that one shouldn't use a water fountain which clearly will have the motor go on with a single regular use. However, he did not say this as a definitive ruling but in passing. Note that this wouldn't apply to an electric water fountain that triggers a circuit. Regarding Rav Schachter's opinion, see [https://www.yutorah.org/lectures/924745/Using-YU-Water-Fountains-on-Shabbos R' Sultan's note about water fountains at YU].</ref>
	# A water cooler is essentially similar to a refrigerator. If the water is only cooled at certain intervals when the water becomes warm it is permitted to be used. If the water is cooled immediately upon pressing the button it is forbidden.<ref>[https://revach.net/ask/article.php?id=173 revach.net], [https://dinonline.org/2010/05/03/water-cooler-on-shabbos/ dinonline.com], [https://www.zomet.org.il/eng/?CategoryID=250&ArticleID=102]. Zomet also offers a product to </ref>		# A water cooler is essentially similar to a refrigerator. If the water is only cooled at certain intervals when the water becomes warm it is permitted to be used. If the water is cooled immediately upon pressing the button it is forbidden.<ref>[https://revach.net/ask/article.php?id=173 revach.net], [https://dinonline.org/2010/05/03/water-cooler-on-shabbos/ dinonline.com], [https://www.zomet.org.il/eng/?CategoryID=250&ArticleID=102]. Zomet also offers a product to </ref>

Four Parshiot

YitzchakSultan1 — Wed, 29 Jul 2026 22:34:26 GMT

Parshat Zachor

Show changes

Etrog

YitzchakSultan1 — Tue, 28 Jul 2026 18:15:44 GMT

General laws

← Older revision		Revision as of 18:15, 28 July 2026
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	* The Rosh adds that if the etrog grew without a pitom in the first place, it is valid. Rama (648:7) codifies this. Mishna Brurah (648:32) explains that the reason an etrog without a pitom is invalid is either because its lacking or is not “haddar.” Accordingly, if an etrog grew that way initially, it is valid. </ref>		* The Rosh adds that if the etrog grew without a pitom in the first place, it is valid. Rama (648:7) codifies this. Mishna Brurah (648:32) explains that the reason an etrog without a pitom is invalid is either because its lacking or is not “haddar.” Accordingly, if an etrog grew that way initially, it is valid. </ref>
	# Some poskim invalidate an etrog that has black dots found on its chotam, while others deem it valid.<ref>The Mishna (34b) explains that an etrog upon which there is a protruding growth (“chazazit”) that covers the majority of the etrog is invalid. The Gemara (35b) adds that if the growth is found in two or three separate places, it invalidates the etrog, since it appears “spotted.” Additionally, the Gemara states, if the growth is found on the chotam, it invalidates the etrog regardless of its size. The Rosh (3:20) writes that a discoloration of white or black has the same status as a growth. Therefore, the Tur and Shulchan Aruch (648:12) write that a discoloration of any size on the chotam would invalidate the etrog.		# Some poskim invalidate an etrog that has black dots found on its chotam, while others deem it valid.<ref>The Mishna (34b) explains that an etrog upon which there is a protruding growth (“chazazit”) that covers the majority of the etrog is invalid. The Gemara (35b) adds that if the growth is found in two or three separate places, it invalidates the etrog, since it appears “spotted.” Additionally, the Gemara states, if the growth is found on the chotam, it invalidates the etrog regardless of its size. The Rosh (3:20) writes that a discoloration of white or black has the same status as a growth. Therefore, the Tur and Shulchan Aruch (648:12) write that a discoloration of any size on the chotam would invalidate the etrog.
	* What is the chotam? Rashi (35b s.v. Ubechotmo) explains that the line at which the etrog begins to slope inwards is the chotam. See Halachos of the Four Minim (p. 10) for a diagram. The Rosh explains that the Rif holds that the chotam is the entire slope up to its pitom. The Beit Yosef (648:12) writes that the minhag was to be strict for both Rashi and the Rif. The Beiur Halacha (648 s.v. Mimakom) explains that the Rif, and by implication Shulchan Aruch, agree that the pitom itself is included in the chotam.		*What is the chotam? Rashi (35b s.v. Ubechotmo) explains that the line at which the etrog begins to slope inwards is the chotam. See Halachos of the Four Minim (p. 10) for a diagram. The Rosh explains that the Rif holds that the chotam is the entire slope up to its pitom. The Beit Yosef (648:12) writes that the minhag was to be strict for both Rashi and the Rif. The Beiur Halacha (648 s.v. Mimakom) explains that the Rif, and by implication Shulchan Aruch, agree that the pitom itself is included in the chotam.
	* The Pituchei Arbaat HaMinim (p. 266-7) discusses black dots that are caused by bug sprays that farmers use. He suggests two reasons to be lenient. First, he argues (based on the Terumat Hadeshen responsa 99) that since these black dots are part of the normal appearance of the etrog, they do not present a problem. Furthermore, the black dots are external to the etrog. Nonetheless, he concludes that one should be strict unless the dot can be removed. Similarly, Rav Dovid Miller (“Hilchot Arba Minim”) and Halachos of the Four Species (p. 22) say that a black dot on the upper part of the etrog invalidates it.		*The Pituchei Arbaat HaMinim (p. 266-7) discusses black dots that are caused by bug sprays that farmers use. He suggests two reasons to be lenient. First, he argues (based on the Terumat Hadeshen responsa 99) that since these black dots are part of the normal appearance of the etrog, they do not present a problem. Furthermore, the black dots are external to the etrog. Nonetheless, he concludes that one should be strict unless the dot can be removed. Similarly, Rav Dovid Miller (“Hilchot Arba Minim”) and Halachos of the Four Species (p. 22) say that a black dot on the upper part of the etrog invalidates it.
	* Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the Chaim Ubracha (p. 33 note 87), who ~~says~~ that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully. </ref>		*Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the [https://www.hebrewbooks.org/pdfpager.aspx?req=7847&pgnum=33 Chaim Ubracha (p. 33 note 87)], who writes that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. [https://www.yutorah.org/lectures/details?shiurid=1173669 Rabbi Willig (Sukkah Shiur 88, min 31-34]; see also shiur 82 and 84 where this is clarified) accepted this opinion as well that the black dots on the market today are from pesticides and dirt and are valid. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully.</ref>
	# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>		# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>
	# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref> Light green is kosher for an etrog.<ref>Mishna Brurah 648:64, Kaf Hachaim 648:122, Otzar Halachot 648:52, Rabbi Ido Elba (v. 71 p. 120). Kaf Hachaim writes that if it is a little bit lighter than grass green it is valid. Oz Bhadar 5:7 writes that seemingly if the whole etrog is grass green but one part is light green it is valid since it will eventually turn yellow like other etrogim. However, Rabbi Eytan Wexler (Otzar Hayirchon v. 70 pp. 246-259) argues that light green is pasul. Rabbi Ido Elba (v. 71 p. 84) defends the position that light green is valid. He quotes there Rabbi Chagi Kirshenbaum (expert etrog seller) who said that all etrogim will turn yellow unless it was dark green that is close to the color black, in which case it won't turn yellow, at least partially. </ref> If an etrog has blotches of dark green that encompass majority of the etrog many poskim hold that it is invalid.<ref>Mishkenot Yakov 156 based on Ritva 35b and Ran Sukkah 17b. Rabbi Alba (Yirchon Haotzar v. 71 p. 100) quotes the Sadeh Lderech (6:5 inyan etrog) as also holding that green is a pasul of hadar. Chazon Ish 148:3 tries to dispute the Mishkenot Yakov but at the end accepts that the Ritva and Ran could be a proof to the Mishkenot Yakov. Possibly a difference between the two is that according to Mishkenot Yakov a spot of dark green on the chotam is invalid, but according to Chazon Ish seemingly this isn't an issue.</ref> It is possible to turn most etrogim to yellow by leaving them with apples but care should be taken when doing this.<ref>It is possible to ripen most etrogim to make them turn yellow. Rabbi Elba (Otzar Yirchon v. 71 p. 108) quotes Moadim Uzmanim and Rabbi Mordechai Eliyahu as advising not to put the etrogim in with the apples until 4 days after it was picked, leave the etrog in a closed container with the apples for no more than 24 hours, and the apples shouldn't be left next to the stem of the etrog. </ref>		# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref> Light green is kosher for an etrog.<ref>Mishna Brurah 648:64, Kaf Hachaim 648:122, Otzar Halachot 648:52, Rabbi Ido Elba (v. 71 p. 120). Kaf Hachaim writes that if it is a little bit lighter than grass green it is valid. Oz Bhadar 5:7 writes that seemingly if the whole etrog is grass green but one part is light green it is valid since it will eventually turn yellow like other etrogim. However, Rabbi Eytan Wexler (Otzar Hayirchon v. 70 pp. 246-259) argues that light green is pasul. Rabbi Ido Elba (v. 71 p. 84) defends the position that light green is valid. He quotes there Rabbi Chagi Kirshenbaum (expert etrog seller) who said that all etrogim will turn yellow unless it was dark green that is close to the color black, in which case it won't turn yellow, at least partially. </ref> If an etrog has blotches of dark green that encompass majority of the etrog many poskim hold that it is invalid.<ref>Mishkenot Yakov 156 based on Ritva 35b and Ran Sukkah 17b. Rabbi Alba (Yirchon Haotzar v. 71 p. 100) quotes the Sadeh Lderech (6:5 inyan etrog) as also holding that green is a pasul of hadar. Chazon Ish 148:3 tries to dispute the Mishkenot Yakov but at the end accepts that the Ritva and Ran could be a proof to the Mishkenot Yakov. Possibly a difference between the two is that according to Mishkenot Yakov a spot of dark green on the chotam is invalid, but according to Chazon Ish seemingly this isn't an issue.</ref> It is possible to turn most etrogim to yellow by leaving them with apples but care should be taken when doing this.<ref>It is possible to ripen most etrogim to make them turn yellow. Rabbi Elba (Otzar Yirchon v. 71 p. 108) quotes Moadim Uzmanim and Rabbi Mordechai Eliyahu as advising not to put the etrogim in with the apples until 4 days after it was picked, leave the etrog in a closed container with the apples for no more than 24 hours, and the apples shouldn't be left next to the stem of the etrog. </ref>

User:Budapest

Budapest — Tue, 28 Jul 2026 16:36:36 GMT

User account Budapest was created

User:Budapest mlmd

Budapest mlmd — Tue, 28 Jul 2026 16:34:54 GMT

User account Budapest mlmd was created

Nine Days

Mpg613 — Thu, 23 Jul 2026 19:42:31 GMT

Grape Juice: fixed source

← Older revision		Revision as of 19:42, 23 July 2026
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	===Grape Juice===		===Grape Juice===
	# Although one posek allowed it,<ref>Or Yitzchak 1:~~415~~ (at the end)</ref> the consensus view and practice is not to allow drinking grape juice during the nine days.<ref> Rav Moshe Feinstein (Mesores Moshe vol. 1, pg. 174 s.v. mitz, Sheilat Aharon 1:67), Rav Elyashiv (Ashrei Haish 3:69:31), Rav Chaim Kanievsky (Moadei Hagrach 1:317), Or Letzion 3:26:8, Chazon Ovadia (Arba Taaniyot pg. 176), Rivevot Efraim (8:177), Kra Alay Moed 5:1. See Shu”t Minchas Shlomo (vol. 1, 64), and Moadei Yeshurun (pg. 130). See also [http://hirhurim.blogspot.com/2009/08/grape-juice-during-nine-days.html Grape Juice during nine days ] by Rabbi Gil Student. Rabbi Mazuz (Mekor Neeman 1:644) writes that there are those were those allow wine and grape juice during the nine days but nowadays we don't need to have wine during the week and so one should refrain and if one has to, one should drink grape juice or something else.</ref>		# Although one posek allowed it,<ref>[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=1525#p=248&fitMode=fitwidth&hlts=&ocr= Or Yitzchak 1:217 (at the end) page 246]</ref> the consensus view and practice is not to allow drinking grape juice during the nine days.<ref> Rav Moshe Feinstein (Mesores Moshe vol. 1, pg. 174 s.v. mitz, Sheilat Aharon 1:67), Rav Elyashiv (Ashrei Haish 3:69:31), Rav Chaim Kanievsky (Moadei Hagrach 1:317), Or Letzion 3:26:8, Chazon Ovadia (Arba Taaniyot pg. 176), Rivevot Efraim (8:177), Kra Alay Moed 5:1. See Shu”t Minchas Shlomo (vol. 1, 64), and Moadei Yeshurun (pg. 130). See also [http://hirhurim.blogspot.com/2009/08/grape-juice-during-nine-days.html Grape Juice during nine days ] by Rabbi Gil Student. Rabbi Mazuz (Mekor Neeman 1:644) writes that there are those were those allow wine and grape juice during the nine days but nowadays we don't need to have wine during the week and so one should refrain and if one has to, one should drink grape juice or something else.</ref>

	===Accidentally Made a Bracha on Meat or Wine===		===Accidentally Made a Bracha on Meat or Wine===

Tisha BeAv

Kms — Thu, 23 Jul 2026 18:48:41 GMT

Bathing

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	#It is forbidden to wash or bathe oneself in cold or hot water. Even sticking one's finger in water is forbidden.<ref>Shulchan Aruch O.C. 554:7</ref>		#It is forbidden to wash or bathe oneself in cold or hot water. Even sticking one's finger in water is forbidden.<ref>Shulchan Aruch O.C. 554:7</ref>
	# One should not bathe a child on tisha b'av. If they are dirty, then it is permitted to clean the area that is dirty. If they are so dirty that it is difficult to just clean that area, then it is permitted to ~~bath~~ their whole body.<ref>Halichot Emet 25:4 p. 175 writes that one should not bathe a child, even if they are below the age of chinuch, unless they are dirty. Hatipul Btinokot p. 266 writes that if a child is very dirty and it is hard to clean each area that's dirty, then it is permitted to bathe their whole body on tisha b'av. He bases his idea on Mishna Brurah 613:1 by yom kippur. </ref>		# One should not bathe a child on tisha b'av. If they are dirty, then it is permitted to clean the area that is dirty. If they are so dirty that it is difficult to just clean that area, then it is permitted to bathe their whole body.<ref>Halichot Emet 25:4 p. 175 writes that one should not bathe a child, even if they are below the age of chinuch, unless they are dirty. Hatipul Btinokot p. 266 writes that if a child is very dirty and it is hard to clean each area that's dirty, then it is permitted to bathe their whole body on tisha b'av. He bases his idea on Mishna Brurah 613:1 by yom kippur. </ref>

	===Washing Dirty Hands===		===Washing Dirty Hands===

User:Kms

Kms — Thu, 23 Jul 2026 18:46:10 GMT

User account Kms was created

← Older revision		Revision as of 21:58, 4 August 2026
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	##For non-relatives, a kohen may stand outside the funeral home if the body is found inside.<ref>Rama 371:5</ref> The kohen may join the procession staying four [[Amot\|''amot'']] away and avoiding being under the same roof as the corpse.<ref>Shulchan Aruch Y.D. 371:5</ref>		##For non-relatives, a kohen may stand outside the funeral home if the body is found inside.<ref>Rama 371:5</ref> The kohen may join the procession staying four [[Amot\|''amot'']] away and avoiding being under the same roof as the corpse.<ref>Shulchan Aruch Y.D. 371:5</ref>
	##The kohen can only become tamay for the sake of his relative until the burial is completed.<ref>Shulchan Aruch Y.D. 373:6</ref>		##The kohen can only become tamay for the sake of his relative until the burial is completed.<ref>Shulchan Aruch Y.D. 373:6</ref>
	##If the deceased relative is not whole<ref>Nitei Gavriel 130:29 quotes some who consider an internal organ as an incomplete body and others who say it is still considered complete. Shut Maharam Shick Y.D. 359, Igrot Moshe Y.D. 251, and Tzitz Eliezer 9:48 are lenient as an internal limb missing doesn't effect the appearance of the relative. Chazon Ish Y,D, 210, Shevet HaLevi 3:161 and 6:244, and Mishna Halachot 3:191 are strict</ref> (i.e. missing a limb) some prohibit the kohen from becoming ~~tamay~~,<ref>Shulchan Aruch Y.D. 373:9</ref> others limit this to a body part that went missing after death.<ref>Yeish Omrim in Shulchan Aruch Y.D. 373:9. Shach Y.D. 373:14 says that if it happens at the time of death, it would be prohibited for the kohen to become tamay to this relative.		##If the deceased relative is not whole<ref>Nitei Gavriel 130:29 quotes some who consider an internal organ as an incomplete body and others who say it is still considered complete. Shut Maharam Shick Y.D. 359, Igrot Moshe Y.D. 251, and Tzitz Eliezer 9:48 are lenient as an internal limb missing doesn't effect the appearance of the relative. Chazon Ish Y,D, 210, Shevet HaLevi 3:161 and 6:244, and Mishna Halachot 3:191 are strict</ref> (i.e. missing a limb) some prohibit the kohen from becoming tamey,<ref>Shulchan Aruch Y.D. 373:9</ref> others limit this to a body part that went missing after death.<ref>Yeish Omrim in Shulchan Aruch Y.D. 373:9. Shach Y.D. 373:14 says that if it happens at the time of death, it would be prohibited for the kohen to become tamay to this relative.

	Nitei Gavriel 130:28:44 says when necessary can rely on this lenient opinion. </ref>		Nitei Gavriel 130:28:44 says when necessary can rely on this lenient opinion. </ref>
	#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. Nitei Gavriel 130:24 allows the kohen to be in the same room as the corpse of a relative during the eulogies. </ref>		#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. Nitei Gavriel 130:24 allows the kohen to be in the same room as the corpse of a relative during the eulogies. </ref>
	##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref>		##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref>
	#A kohen who is ~~in contact with~~ a corpse can come into contact with another corpse (''mosif tumah al tumato'').<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse. Rav Schachter (~~Ikvay~~ Hatzon Siman 35:3) says the Raavad only means that one can continue to come into contact with a corpse that day as there is no delay in the purification process</ref>		#A kohen who is presently touching a corpse can come into contact with another corpse (''mosif tumah al tumato''). Nonetheless, this does not permit a kohen who is already tameh but not actually touching the corpse to continue to become tameh.<ref>Rambam Hilchot Nezeirut 5:17, Chazon Ovadia (Avelut v. 2 p. 81). The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, seemingly there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse. Rav Schachter (B'ikvey Hatzon Siman 35:3) says the Raavad only means that one can continue to come into contact with a corpse that day as there is no delay in the purification process. Rav Ovadia Yosef (Yechava Daat 4:58) also dismisses the argument to be lenient nowadays based on the Raavad since we do not follow the Raavad and also Raavad might only mean on a Torah level but in practice it is still forbidden.</ref>
			#It is forbidden for a kohen to become tameh to the corpse of a tzadik.<ref>Rav Ovadia Yosef (Yechava Daat 4:58)</ref>

	==Air Travel==		==Air Travel==

	#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347. Rav Moshe holds that the ohel zaruk of the plane causes the tumah of the corpse to spread throughout the plane and also doesn't block the tumah from spreading from the bottom part of the plane to the top. </ref> Other authorities are lenient,<ref>Rav Shlomo Amar (Shema Shlomo, YD 6:18:5, 6:20:62).		#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347. Rav Moshe holds that the ohel zaruk of the plane causes the tumah of the corpse to spread throughout the plane and also doesn't block the tumah from spreading from the bottom part of the plane to the top. </ref> Other authorities are lenient,<ref>Rav Shlomo Amar (Shema Shlomo, YD 6:18:5, 6:20:62), Rav Ovadia Yosef (Chazon Ovadia Avelut v. 2 p. 52).
	Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) ~~says~~ that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane. Rav Schachter (~~Ikvay~~ Hatzon Siman 35) notes that this idea of Rav Moshe is not agreed upon. Additionally, he notes that a plane while flying would be considered an [[#Blocking Tumah of Corpse\| ohel zaruk]] and would not block tumah.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref>		Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) holds that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane. Rav Schachter (B'Ikvey Hatzon Siman 35) notes that this idea of Rav Moshe is not agreed upon. Additionally, he notes that a plane while flying would be considered an[[#Blocking Tumah of Corpse\| ohel zaruk]] and would not block tumah.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref>
	#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.		#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12, Rav Ovadia Yosef (Chazon Ovadia Avelut v. 2 p. 39-50. c.f. Yabia Omer YD 10:52).

	Rav Schachter (~~Ikvay~~ Hatzon Siman 35:1) notes that once the plane is above the clouds, there is no issue of flying over a grave as the language of chazal (Mishna Ohalot Perek 9) is that tumat meit goes up until the sky. Once you are above the clouds, there is no issue as you are out of range of the tumah. Even when the plane is below the clouds, Rav Schachter (Ikvay Hatzon Siman 35:11) suggests there is no prohibition. He explains that the problem isn't the tumah per-say, but coming close to a corpse. When one is flying on a plane, and there is a corpse below, even though the kohen may become tamay, he did not come close to the corpse, so it is permitted. This idea is seen in Avhiezer 3:65:5-6 and Rav Elchanan Wasserman (Kovetz Shearim 2:41).</ref>		Rav Schachter (B'Ikvey Hatzon Siman 35:1) notes that once the plane is above the clouds, there is no issue of flying over a grave as the language of chazal (Mishna Ohalot Perek 9) is that tumat meit goes up until the sky. Once you are above the clouds, there is no issue as you are out of range of the tumah. Even when the plane is below the clouds, Rav Schachter (Ikvay Hatzon Siman 35:11) suggests there is no prohibition. He explains that the problem isn't the tumah per-say, but coming close to a corpse. When one is flying on a plane, and there is a corpse below, even though the kohen may become tamay, he did not come close to the corpse, so it is permitted. This idea is seen in Avhiezer 3:65:5-6 and Rav Elchanan Wasserman (Kovetz Shearim 2:41).</ref>

	==Medical School==		==Medical School==