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Mfullerton — Tue, 12 May 2026 02:10:27 GMT

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Beating the Aravot

YitzchakSultan1 — Fri, 08 May 2026 00:31:06 GMT

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			In the Bet Hamikdash the Kohanim would take an Aravah every day of Sukkot and circle the mizbe'ach. To remember this practice, nowadays we take the aravah only on the last day of Sukkot, namely Hoshana Rabba.<ref>Sukkah 44a</ref>

	==Beating the Aravot==		==Beating the Aravot==
	# It is our custom on [[Hoshana Rabba]] morning after [[mussaf]] to beat five [[aravot]] on the floor five times.<ref> Chazon Ovadia [[Sukkot]] pg. 440, Yalkut Yosef Moadim pg. 183, Shaar Hakavanot 105a. Chayei Adam 153:3 writes that although there's really no fixed number of aravot necessary the proper custom is to use five.</ref>		# It is our custom on [[Hoshana Rabba]] morning after [[mussaf]] to beat five [[aravot]] on the floor five times.<ref> Chazon Ovadia [[Sukkot]] pg. 440, Yalkut Yosef Moadim pg. 183, Shaar Hakavanot 105a. Chayei Adam 153:3 writes that although there's really no fixed number of aravot necessary the proper custom is to use five.</ref>

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Hammertuv — Sun, 03 May 2026 22:05:53 GMT

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Tochen

YitzchakSultan1 — Sun, 03 May 2026 21:13:40 GMT

Mashing

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	#There is a debate amongst the poskim if the prohibition of Tochen applies to fruit or vegetables (such as bananas and avocados) that do not separate into individual pieces when mashed, but rather just change shape and remain one large mass.<ref>The Tosefta (Beitza 1:19) says that "Pressed or dried figs cannot be crushed before the elderly." The Chazon Ish (57, “nimtzeinu”) writes that when pressed or dried figs are crushed, they remain one mass, and therefore even in such a case tochen is applicable. In light of this, the Chazon Ish writes that it is forbidden to mash a banana even though it remains one mass after being mashed. He thinks that this is forbidden even for immediate eating (since he rejects the leniency of the Rashba, and thinks that even the Rashba was only lenient by chopping vegetables, but wouldn't be lenient here). Therefore, he says one must mash the banana with a shinui. However, Rav Moshe Feinstein (Iggerot Moshe OC 4:74:Tochen 2) rules that mashing is not subject to the prohibition of Tochen (since you aren't actually separating it into different parts), and thus the banana may be mashed in the regular manner. He also thinks that if there would be an isur of tochen here, then it shouldn't be mutar just because you do it with a shinuy. He nevertheless concludes that if possible, one should mash the banana with a shinui in order to be machmir for the position of the Chazon Ish.<br /> </ref>		#There is a debate amongst the poskim if the prohibition of Tochen applies to fruit or vegetables (such as bananas and avocados) that do not separate into individual pieces when mashed, but rather just change shape and remain one large mass.<ref>The Tosefta (Beitza 1:19) says that "Pressed or dried figs cannot be crushed before the elderly." The Chazon Ish (57, “nimtzeinu”) writes that when pressed or dried figs are crushed, they remain one mass, and therefore even in such a case tochen is applicable. In light of this, the Chazon Ish writes that it is forbidden to mash a banana even though it remains one mass after being mashed. He thinks that this is forbidden even for immediate eating (since he rejects the leniency of the Rashba, and thinks that even the Rashba was only lenient by chopping vegetables, but wouldn't be lenient here). Therefore, he says one must mash the banana with a shinui. However, Rav Moshe Feinstein (Iggerot Moshe OC 4:74:Tochen 2) rules that mashing is not subject to the prohibition of Tochen (since you aren't actually separating it into different parts), and thus the banana may be mashed in the regular manner. He also thinks that if there would be an isur of tochen here, then it shouldn't be mutar just because you do it with a shinuy. He nevertheless concludes that if possible, one should mash the banana with a shinui in order to be machmir for the position of the Chazon Ish.<br /> </ref>
	##Therefore, it is better to do so with a shinui.<ref>Rabbi Ribiat (“The 39 Melochos” pg. 461) sides with Rav Moshe that really me'ikar hadin one may mash the banana without a shinuy because mashing is not considered tochen. Chacham Ovadia Yosef (Yechave Daat 5:27) ~~agrees~~ to ~~the Chazon Ish that mashing is considered~~ tochen, but permits one to mash a banana with a fork to feed immediately to a child. Rabbi Moshe Halevi (Menuchat Ahava 2: pg. 278), writes that he should preferably do so in an unusual manner, such as by using the handle of the fork. Shemirat Shabbos Kehilchita 6:7-8 forbids mashing a banana or avocado unless one uses a shinui. </ref>		##Therefore, it is better to do so with a shinui.<ref>Rabbi Ribiat (“The 39 Melochos” pg. 461) sides with Rav Moshe that really me'ikar hadin one may mash the banana without a shinuy because mashing is not considered tochen. Chacham Ovadia Yosef (Yechave Daat 5:27) considers mashing to be tochen, but permits one to mash a banana with a fork to feed immediately to a child. It is clear in Chazon Ovadia (v. 4 p. 255) that the main point isn't that it is for a child as he allows mashing avocado for an adult also, as long as it is for immediate consumption. Rabbi Moshe Halevi (Menuchat Ahava 2: pg. 278), writes that he should preferably do so in an unusual manner, such as by using the handle of the fork. Shemirat Shabbos Kehilchita 6:7-8 forbids mashing a banana or avocado unless one uses a shinui. </ref>
	##If it's already so soft that when one simply pulls a piece of the fruit, that piece separates from the rest of the fruit, then it is permitted to mash.<ref>Shemirat Shabbat KeHilchata 6:7 </ref>		##If it's already so soft that when one simply pulls a piece of the fruit, that piece separates from the rest of the fruit, then it is permitted to mash.<ref>Shemirat Shabbat KeHilchata 6:7 </ref>

Losh

YitzchakSultan1 — Sun, 03 May 2026 21:08:31 GMT

Mashing a Banana

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	===Mashing a Banana===		===Mashing a Banana===

	#It's permissible to mash a banana with the handle of a fork or spoon.<ref>Shemirat Shabbat KeHilchata 8:3 writes that it's permissible in terms of Losh even though it sticks together because it is not composed of two ingredients. Nonetheless due to a concern of [[Tochen]] one must use the handle of a fork or spoon. A similar analysis is found in Sh"t Igrot Moshe 4:74 (Losh #2 at the end) and Chazon Ish (OC 58:9 s.v. Yesh). </ref>		#It's permissible to mash a banana with the handle of a fork or spoon.<ref>Shemirat Shabbat KeHilchata 8:3 writes that it's permissible in terms of Losh even though it sticks together because it is not composed of two ingredients. Nonetheless, due to a concern of [[Tochen]] one must use the handle of a fork or spoon. A similar analysis is found in Sh"t Igrot Moshe 4:74 (Losh #2 at the end) and Chazon Ish (OC 58:9 s.v. Yesh). See Chazon Ovadia (v. 4 p. 286) who is lenient in terms of losh since it is one ingredient. </ref>
	#However it is forbidden to add any liquid to such a mixture.<ref>Shemirat Shabbat KeHilchata 8:3 </ref>		#However it is forbidden to add any liquid to such a mixture.<ref>Shemirat Shabbat KeHilchata 8:3 </ref>

Engaging in Dangerous Activities

YitzchakSultan1 — Fri, 01 May 2026 21:32:02 GMT

Names of Angels

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	#It is permitted to say the names of angels that appear among people like מיכאל or רפאל.<Ref>Even Hashoham v. 6 p. 123</ref>		#It is permitted to say the names of angels that appear among people like מיכאל or רפאל.<Ref>Even Hashoham v. 6 p. 123</ref>
	#One should be careful not to say the name סמא"ל.<ref>Even Hashoham v. 6 p. 123 citing Or Tzadikim (Avoda 24:73)</ref>		#One should be careful not to say the name סמא"ל.<ref>Even Hashoham v. 6 p. 123 citing Or Tzadikim (Avoda 24:73)</ref>

			==Peeled Onion and Garlic==

			# Initially, a person should not leave peeled onion or garlic overnight unless it is mixed with other vegetables like a salad. however, after the fact, the onion or garlic are not forbidden.<ref>Yalkut Yosef 116:7 quoting Halichot Olam 7:117, See also Kaf Hachaim 117:92</ref>

	==Links==		==Links==

Tachanun, Ashrei, Aleinu, Shir Shel Yom

Su987654321 — Fri, 01 May 2026 13:04:39 GMT

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	===Holidays===		===Holidays===

	#According to Sephardim there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Pesach]] Sheni (14th of Iyyar), [[Yom HaAtzmaut\|Yom Haatzmaut]]<ref name=":0">Hacham Ovadia Yosef [https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnAW5dZkBY0Y8v2E1fg5h2TrbPmBe3Azof1wFoMXyvHvL_RCUnw1UU6NUUgb0Ip7DFv8zjHrrm1EuCM00r-Cz6TOGGUMnO8YNZ9jWYbzauB4HiWhCZih7B5U_06NCEMgwFoPCc797twS8/s1600/%25D7%2594%25D7%25A8%25D7%2591+%25D7%25A2%25D7%2595%25D7%2591%25D7%2593%25D7%2599%25D7%2594+%25D7%2599%25D7%2595%25D7%25A1%25D7%25A3+%25D7%2594%25D7%2595%25D7%25A8%25D7%2594+%25D7%25A9%25D7%259C%25D7%2590+%25D7%259C%25D7%2595%25D7%259E%25D7%25A8+%25D7%25AA%25D7%2597%25D7%25A0%25D7%2595%25D7%259F.jpg here]</ref>, [[Lag BaOmer]]~~, Yom Yerushalayim<ref name=":0" />~~, [[Rosh Chodesh]] Sivan until the 12th of Sivan, [[Tisha BeAv]], 15th of Av, [[Erev Rosh Hashana]], [[Erev Yom Kippur]], from the 11th of Tishrei until the 2nd of Cheshvan<ref>Kaf HaChaim (Orach Chaim 131:98, 669:42), Chazon Ovadia (Yamim Noraim, page 394). Rabbi Shmuel Pinchas Gelbard in Rite and Reason: 1050 Jewish Customs and Their Sources pg. 97 collects 3 reasons for not saying tachanun after sukkot:		#According to Sephardim there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Pesach]] Sheni (14th of Iyyar), [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until the 12th of Sivan, [[Tisha BeAv]], 15th of Av, [[Erev Rosh Hashana]], [[Erev Yom Kippur]], from the 11th of Tishrei until the 2nd of Cheshvan<ref>Kaf HaChaim (Orach Chaim 131:98, 669:42), Chazon Ovadia (Yamim Noraim, page 394). Rabbi Shmuel Pinchas Gelbard in Rite and Reason: 1050 Jewish Customs and Their Sources pg. 97 collects 3 reasons for not saying tachanun after sukkot:
	#Since tachanun is not recited for most of the month because of the holidays, they are not recited during the days following sukkot because it as if most of the month is comprised of holy days.		#Since tachanun is not recited for most of the month because of the holidays, they are not recited during the days following sukkot because it as if most of the month is comprised of holy days.
	#The month is suffused with mitzvot		#The month is suffused with mitzvot
	#Throughout history it has been a time of joy: it is a month of forgiveness, Shlomo completed the beit hamikdash etc.</ref>, 8 days of [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). <ref>Yalkut Yosef 131:36</ref>		#Throughout history it has been a time of joy: it is a month of forgiveness, Shlomo completed the beit hamikdash etc.</ref>, 8 days of [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). <ref>Yalkut Yosef 131:36</ref>
	#According to Ashkenazim, there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until [[Issru Chag]] of [[Shavuot]] (7th of Sivan in Israel and i.e. the 8th of Sivan outside), [[Tisha BeAv]], 15th of Av<ref>see [http://www.aish.com/jl/hol/o/48955491.html Aish.com] for a list of six events which occurred on that date by Rabbi Yisrael Meir Lau </ref>, from [[Yom Kippur]] to [[Issru Chag]] of [[Sukkot]] (24th Tishrei), [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). Also there is no [[Tachanun]] at the [[mincha]] before these days, except that on at [[mincha]] of [[erev Rosh Hashana]] and [[erev Yom Kippur]] there is [[Tachanun]]. <ref>Kitzur Shulchan Aruch 22:8</ref>.		#According to Ashkenazim, there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until [[Issru Chag]] of [[Shavuot]] (7th of Sivan in Israel and i.e. the 8th of Sivan outside), [[Tisha BeAv]], 15th of Av<ref>see [http://www.aish.com/jl/hol/o/48955491.html Aish.com] for a list of six events which occurred on that date by Rabbi Yisrael Meir Lau </ref>, from [[Yom Kippur]] to [[Issru Chag]] of [[Sukkot]] (24th Tishrei), [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). Also there is no [[Tachanun]] at the [[mincha]] before these days, except that on at [[mincha]] of [[erev Rosh Hashana]] and [[erev Yom Kippur]] there is [[Tachanun]]. <ref>Kitzur Shulchan Aruch 22:8</ref>.
	#Some have the practice not to say [[Tachanun]] on the 15th of Iyar as a safek (doubt) for the day of [[Pesach]] ~~Sheni~~, however, the authorities say that this is an incorrect minhag. <ref>Yalkut Yosef 131:37</ref>		#Some have the practice not to say [[Tachanun]] on the 15th of Iyar as a safek (doubt) for the day of [[Pesach Sheni]], however, the authorities say that this is an incorrect minhag. <ref>Yalkut Yosef 131:37</ref>
	#One shouldn't recite Tachanun on Motzei Shabbat until after Chatzot.<ref>Kaf HaChaim 131:14</ref>		#One shouldn't recite Tachanun on Motzei Shabbat until after Chatzot.<ref>Kaf HaChaim 131:14</ref>

Pesicha

Su987654321 — Thu, 30 Apr 2026 19:41:27 GMT

Redirected page to Kriyat HaTorah#Taking out the Sefer Torah

New page

#Redirect[[Kriyat_HaTorah#Taking_out_the_Sefer_Torah]]

Introduction to Kesuba

YitzchakSultan1 — Tue, 28 Apr 2026 18:15:53 GMT

Predating the Ketubah

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	#Many have the practice to sign the Ketubah before the kiddushin at the Chatan's tisch. However, some sign it underneath the chuppah.<ref>Rav Ovadia Yosef (Sova Semachot 1:5:12) </ref>		#Many have the practice to sign the Ketubah before the kiddushin at the Chatan's tisch. However, some sign it underneath the chuppah.<ref>Rav Ovadia Yosef (Sova Semachot 1:5:12) </ref>
	#It is proper to have the ketubah dated the same date as the chuppah occurs, however, after the fact if it was predated and there was a kinyan at the time of the signing on the earlier day, some allow such a ketubah<ref>Nefesh HaRav (p. 260) records Rav Soloveitchik's practice later in life to allow a predated ketubah if they did a kinyan at the time of the signing. Ketubah K'hilchata (p. 21, 4:12) allows writing the daytime date if they also do the kinyan at that time. Rav Asher Weiss (Shu"t Minchat Asher 2:87) defends the practice to predate the ketubah since the witnesses that sign the ketubah are only attesting to the fact that the husband has created a financial lien for his wife, not to the fact that they are getting married per se. </ref>, while others reject such a ketubah.<ref>Rav Moshe Feinstein (Igrot Moshe EH 4:100, EH 4:105, OC 5:9) was opposed to predating ketubot since, through the ketubah, the chatan creates a lien on his possessions to pay his kallah if (G-d forbid) they need to divorce. This lien applies on the property chatan owns as of the day when ketubah is signed. With this said, the other obligations of a husband towards his wife only begin the day they marry. If the ketubah is predated before the wedding, should the chatan acquire or divest property in the days in between, the kallah will get more or less than what she should be receiving should the couple divorce later.		#It is proper to have the ketubah dated the same date as the chuppah occurs, however, after the fact if it was predated and there was a kinyan at the time of the signing on the earlier day, some allow such a ketubah,<ref>Nefesh HaRav (p. 260) records Rav Soloveitchik's practice later in life to allow a predated ketubah if they did a kinyan at the time of the signing. Ketubah K'hilchata (p. 21, 4:12) allows writing the daytime date if they also do the kinyan at that time. Rav Asher Weiss (Shu"t Minchat Asher 2:91) defends the practice to predate the ketubah since the witnesses that sign the ketubah are only attesting to the fact that the husband has created a financial lien for his wife, not to the fact that they are getting married per se. </ref> while others reject such a ketubah.<ref>Rav Moshe Feinstein (Igrot Moshe EH 4:100, EH 4:105, OC 5:9) was opposed to predating ketubot since, through the ketubah, the chatan creates a lien on his possessions to pay his kallah if (G-d forbid) they need to divorce. This lien applies on the property chatan owns as of the day when ketubah is signed. With this said, the other obligations of a husband towards his wife only begin the day they marry. If the ketubah is predated before the wedding, should the chatan acquire or divest property in the days in between, the kallah will get more or less than what she should be receiving should the couple divorce later.

	[http://www.hebrewbooks.org/pdfpager.aspx?req=13101&pgnum=61 Rav Shlomo Zalman Auerbach in a teshuva] writes that it is signing a lie to sign a ketubah that was predated even if they did the kinyan since they didn't actually get married then and the ketubah states that they got married. Ketubah K'hilchata 4:10 cites both opinions and sides with stringent opinion.		[http://www.hebrewbooks.org/pdfpager.aspx?req=13101&pgnum=61 Rav Shlomo Zalman Auerbach in a teshuva] writes that it is signing a lie to sign a ketubah that was predated even if they did the kinyan since they didn't actually get married then and the ketubah states that they got married. Ketubah K'hilchata 4:10 cites both opinions and sides with stringent opinion.

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Reading the Megillah

Su987654321 — Fri, 17 Apr 2026 16:24:15 GMT

Breaking it Up

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	===Breaking it Up===		===Breaking it Up===
	# Initially one should not break up the megillah and one person should read the whole thing. In extenuating circumstances, it is permitted.<ref>[~~http~~://~~www.torahweb~~.org/~~torah~~/~~docs~~/~~rsch/RavSchachter-Corona~~-56-~~January-31-2021.pdf~~ Rav Schachter (Corona teshuva #56)]</ref>		# Initially one should not break up the megillah and one person should read the whole thing. In extenuating circumstances, it is permitted.<ref>[https://yutorah.org/lectures/lecture.cfm/987942#58:-Inyanei-Purim Rav Schachter (Corona teshuva #58)]</ref>

	==Time of Reading Megillah==		==Time of Reading Megillah==

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Eating Before Davening

YitzchakSultan1 — Tue, 14 Apr 2026 21:11:33 GMT

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	#If one slept and woke up after [[Chatzot]] it’s preferable not to eat before [[Davening]] unless there’s a need, however drinking is permissible until [[Olot HaShachar]].<ref>Mishna Brurah 89:28 </ref> Regarding whether one may eat before a fast prior to [[Olot HaShachar]] see [[Fast_Days#When_does_the_fast_start\|Fast Days]].		#If one slept and woke up after [[Chatzot]] it’s preferable not to eat before [[Davening]] unless there’s a need, however drinking is permissible until [[Olot HaShachar]].<ref>Mishna Brurah 89:28 </ref> Regarding whether one may eat before a fast prior to [[Olot HaShachar]] see [[Fast_Days#When_does_the_fast_start\|Fast Days]].
	#It’s forbidden to eat a [[KeBaytzah]] of bread or [[Pas HaBah Bekisnin]] or to drink an intoxicating drink after a half hour prior to [[Olot HaShachar]].<ref>Mishna Brurah 89:27, Piskei Teshuvot 89:21, Ishei Yisrael 13:26 </ref> If one began before this, one may continue until [[Olot HaShachar]].<ref>~~S”A~~ 89:5, Mishna Brurah 89:27 </ref>		#It’s forbidden to eat a [[KeBaytzah]] of bread or [[Pas HaBah Bekisnin]] or to drink an intoxicating drink after a half hour prior to [[Olot HaShachar]].<ref>Mishna Brurah 89:27, Piskei Teshuvot 89:21, Ishei Yisrael 13:26 </ref> If one began before this, one may continue until [[Olot HaShachar]].<ref>Shulchan Aruch O.C. 89:5, Mishna Brurah 89:27 </ref>
	#After [[Olot HaShachar]], it’s forbidden to eat or drink anything besides water until one prays.<ref>Shulchan Aruch 89:3. Rabbi Hershel Schachter (OU Kosher Webcast [http://www.ou.org/news/ou_webcast_with_poskim_let_my_people_know/ Dec. 2011], min 28-30) says that it's not permitted to eat before [[davening]] even if one will not have a chance to eat later and advises taking food with you to work or the Beit Midrash to eat later after [[davening]].</ref>		#After [[Olot HaShachar]], it’s forbidden to eat or drink anything besides water until one prays.<ref>Shulchan Aruch 89:3. Rabbi Hershel Schachter (OU Kosher Webcast [http://www.ou.org/news/ou_webcast_with_poskim_let_my_people_know/ Dec. 2011], min 28-30) says that it's not permitted to eat before [[davening]] even if one will not have a chance to eat later and advises taking food with you to work or the Beit Midrash to eat later after [[davening]].</ref>
	#The minhag is to allowing ~~having~~ coffee or tea even with sugar and milk added.<ref>Ishei Yisrael 13:25, Piskei Teshuvot 89:17, Shearim Metsuyim BeHalacha 8:1, Maharsham ([http://www.hebrewbooks.org/pdfpager.aspx?req=41144&pgnum=160 Daat Torah 89:3]), and Kaf Hachaim 89:31 say that the minhag is to have coffee or tea even with sugar or milk before davening because it is in order to enable one to daven in a better manner, it is common and not an act of arrogance. Note that the Mishneh Brurah 89:22 says that the minhag is to drink coffee and tea with sugar and milk, although he writes that there is no room to be lenient on this issue. The Be'er Heteiv 89:14 quotes Acharonim who don't allow sugar in coffee. The Aruch Hashulchan 89:23 allows sugar but not milk.</ref>		#The minhag is to allowing drinking coffee or tea even with sugar and milk added.<ref>Ishei Yisrael 13:25, Piskei Teshuvot 89:17, Shearim Metsuyim BeHalacha 8:1, Maharsham ([http://www.hebrewbooks.org/pdfpager.aspx?req=41144&pgnum=160 Daat Torah 89:3]), and Kaf Hachaim 89:31 say that the minhag is to have coffee or tea even with sugar or milk before davening because it is in order to enable one to daven in a better manner, it is common and not an act of arrogance. Note that the Mishneh Brurah 89:22 says that the minhag is to drink coffee and tea with sugar and milk, although he writes that there is no room to be lenient on this issue. The Be'er Heteiv 89:14 quotes Acharonim who don't allow sugar in coffee. The Aruch Hashulchan 89:23 allows sugar but not milk.</ref>

	==Mincha==		==Mincha==