Ten Minute Halacha

This transcript features a rabbi responding to diverse questions concerning Jewish law, communal standards, and spiritual life. He begins by debating whether winning a Torah scroll in a raffle fulfills the religious obligation to write one personally. The discussion then shifts to the permissibility of digital photo frames on the Sabbath and the complex history of the Manhattan eruv. Addressing broader theological concerns, the speaker explores divine providence as it relates to non-Jews and explains the spiritual advantages of praying in a formal synagogue rather than a home setting. He concludes with practical advice on maintaining religious focus amidst modern temptations and the protocol for handling interruptions during prayer.

How do Rabbinic authorities apply ancient laws to modern technologies like digital screens?

In what ways does communal environment influence the spiritual quality of religious practice?

How does Jewish law navigate historical disputes regarding the definition of public spaces?

Today • 2:02 AM

write a podcast blurb for this audio with all the questions asked

Welcome back to another weekly session of answering your questions, organized and arranged by Jonathan. In this episode, we explore a wide variety of halachic inquiries and philosophical reflections, ranging from modern technological challenges on Shabbat to the deep spiritual mechanics of repentance.

This episode answers the following questions:

• Does winning a Sefer Torah in a raffle fulfill the mitzvah? We provide a follow-up on whether winning a raffle qualifies as the mitzvah of writing a Sefer Torah, debating if it is more similar to inheriting one (which does not fulfill the mitzvah) or commissioning/buying one (which most hold does fulfill it).

• Are digital photo frames and screens permitted on Shabbat? We discuss the use of screens in homes and shuls that display rotating photos, headlines, or sports scores, examining concerns like reading secular news on Shabbat and the halachic concept of Shevisas Kelim (resting of utensils).

• What is the halachic status of the Manhattan Eruv? We dive into the complex history of the Manhattan Eruv, focusing on the debate over whether an area requires 600,000 residents to be considered a Reshus HaRabim (public domain) and Rav Moshe Feinstein’s influential rulings on the matter.

• How does God’s influence (Hashgacha) affect non-Jews? Drawing on various opinions, we explore whether non-Jews are guided by general or individual providence and how they are judged based on their personal mission in society.

• Is it preferable to daven in a shul if there is a house minyan on your block? We explain why davening in a shul is superior to a house minyan, citing reasons such as B'rov Am Hadras Melech (glory in a large crowd), the inherent sanctity of the building, and the presence of an Aron Kodesh.

• How strictly should we follow the rule of Paska (not splitting verses)? We look at why we sometimes split verses in songs or Torah readings despite the general prohibition, noting that it is often permitted when there is no other viable option.

• Does seeing the top of the Golden Dome require Keriah? We discuss whether seeing the dome on the Temple Mount from a distance—without seeing the base—obligates a person to tear their clothes in mourning for the Temple.

• How do sins transform into merits through teshuva? We examine the profound concept that proper repentance can turn past transgressions into merits, including the idea that the drive to overcome sin can lead a person to a higher spiritual level than they would have otherwise reached.

• Where should one light candles when staying in one hotel but eating in another? We address the logistics of lighting Shabbat and Chanukah candles for those away from home, determining whether the place of eating or the place of sleeping takes precedence.

• What is the best way for teenagers to handle modern temptations? We share advice on avoiding temptation through filters and environment rather than just "fighting" it, while emphasizing the importance of not obsessing over past failures.

• How should you signal someone to stop talking during sensitive parts of prayer? We offer practical tips for communicating the need for silence during Chazaras HaShatz or Kaddish without violating the prohibition against speaking.

To understand the concept of avoiding obsession with sin, consider it like putting down a heavy load after crossing a puddle; if you keep rehashing your mistakes, you are still carrying the weight of the sin long after the moment has passed.

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Welcome back to another session of answering your shailos, organized and arranged by Jonathan. In this episode from February 13th, we explore a wide range of halachic inquiries, spanning from the philosophical depths of repentance to the practicalities of Shabbat observance and communal customs.

This episode answers the following questions:

• How do we perform teshuva (repentance) for sins we will likely repeat? We discuss whether it is "dishonest" to repent for recurring failings, explaining that repentance is a "sliding scale" or a "dimmer light" rather than a simple on/off switch. Making a value statement through vidui (confession) is crucial, even if we aren't yet 100% ready to fully overcome a weakness.

• Is it permitted to play board games on Shabbat? We examine the halachic issues of writing (kosafe)—such as forming letters in certain versions of Scrabble—and sorting (borer), which often arises in games like Settlers of Catan when discarding cards. We also touch upon the importance of using game time as a meaningful way to connect with family.

• What is the ideal way to perform Shnayim Mikra V'Echad Targum? We debate whether it is better to read verse-by-verse or paragraph-by-paragraph, exploring different opinions on how to best achieve a level of understanding of the Torah text.

• Which "Yomi" (daily learning) program offers the most benefit? While emphasizing that you get out what you put in, we discuss the unique value of Nach Yomi, as many people are unlikely to learn the Prophets and Writings in a different setting.

• How careful must one be when disposing of Hoshanos? We clarify the difference between Tashmishei Kedusha (holy items) and Tashmishei Mitzvah (items used for a mitzvah), noting that while one shouldn't be disrespectful, leaves that fall off naturally and are swept up are generally not a concern.

• Should you use full names when praying for family members? We explain that clarity is the primary goal; if it is obvious who you are praying for (e.g., "my wife" or "my child"), mentioning the full formal name is not strictly necessary, especially in their presence.

• Can you ask an Israeli to do work for you on the second day of Yom Tov? We explore the concept of asking a Jew who is only keeping one day of Yom Tov to perform a task for someone keeping two days, noting that there is no prohibition of Amira L'Yisrael (asking a Jew) if the act itself is permitted for the doer.

• Is it permitted to lie to facilitate a surprise party? Drawing on sources that allow lying for the sake of peace (Shalom) or to avoid hurting feelings, we discuss how truth-telling is sometimes balanced against the requirements of proper midos (character traits).

• What should be said when hostages are released? We break down which blessings apply to the hostages themselves, their families, and the general public, including the potential use of Hatov V'Hametiv or Shehecheyanu.

• How do we determine which minhagim (customs) to follow? We distinguish between personal customs, which one can adopt based on spiritual inspiration, and communal customs, where consistency is vital to avoid creating a "hodge-podge" of practices that lack a coherent foundation.

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Fulfilling a Dead Man's Commitment to Tzedakah

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Welcome back to another weekly session of answering your questions, organized and arranged by Jonathan. In this episode, we explore a wide variety of halachic inquiries and philosophical reflections, ranging from modern technological challenges on Shabbat to the deep spiritual mechanics of repentance.

This episode answers the following questions:

Does winning a Sefer Torah in a raffle fulfill the mitzvah? We provide a follow-up on whether winning a raffle qualifies as the mitzvah of writing a Sefer Torah, debating if it is more similar to inheriting one (which does not fulfill the mitzvah) or commissioning/buying one (which most hold does fulfill it).
Are digital photo frames and screens permitted on Shabbat? We discuss the use of screens in homes and shuls that display rotating photos, headlines, or sports scores, examining concerns like reading secular news on Shabbat and the halachic concept of Shevisas Kelim (resting of utensils).
What is the halachic status of the Manhattan Eruv? We dive into the complex history of the Manhattan Eruv, focusing on the debate over whether an area requires 600,000 residents to be considered a Reshus HaRabim (public domain) and Rav Moshe Feinstein’s influential rulings on the matter.
How does God’s influence (Hashgacha) affect non-Jews? Drawing on various opinions, we explore whether non-Jews are guided by general or individual providence and how they are judged based on their personal mission in society.
Is it preferable to daven in a shul if there is a house minyan on your block? We explain why davening in a shul is superior to a house minyan, citing reasons such as B'rov Am Hadras Melech (glory in a large crowd), the inherent sanctity of the building, and the presence of an Aron Kodesh.
How strictly should we follow the rule of Paska (not splitting verses)? We look at why we sometimes split verses in songs or Torah readings despite the general prohibition, noting that it is often permitted when there is no other viable option.
Does seeing the top of the Golden Dome require Keriah? We discuss whether seeing the dome on the Temple Mount from a distance—without seeing the base—obligates a person to tear their clothes in mourning for the Temple.
How do sins transform into merits through teshuva? We examine the profound concept that proper repentance can turn past transgressions into merits, including the idea that the drive to overcome sin can lead a person to a higher spiritual level than they would have otherwise reached.
Where should one light candles when staying in one hotel but eating in another? We address the logistics of lighting Shabbat and Chanukah candles for those away from home, determining whether the place of eating or the place of sleeping takes precedence.
What is the best way for teenagers to handle modern temptations? We share advice on avoiding temptation through filters and environment rather than just "fighting" it, while emphasizing the importance of not obsessing over past failures.
How should you signal someone to stop talking during sensitive parts of prayer? We offer practical tips for communicating the need for silence during Chazaras HaShatz or Kaddish without violating the prohibition against speaking.

To understand the concept of avoiding obsession with sin, consider it like putting down a heavy load after crossing a puddle; if you keep rehashing your mistakes, you are still carrying the weight of the sin long after the moment has passed.

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🔥 Fasting for children before bar/bat mitzvah (major vs minor fasts)

– The common idea that a child must fast three fast days before bar/bat mitzvah is described as a myth; there is no such halachic requirement.

– Yom Kippur: Shulchan Aruch rules that a healthy child should fast two Yom Kippurs before bar/bat mitzvah (e.g., a boy may already have to fast from age 11 if he is healthy).

– Training pattern (for healthy children) as cited from Rav Schachter:

– 2 years before bar/bat mitzvah: fast the entire Yom Kippur.

– Previous 2 years before that: fast half-day on Yom Kippur.

– Before that age: no fasting at all.

– Minor fasts (e.g., Tisha B’Av, 10 Teves, 17 Tammuz, Taanis Esther): no fasting requirement for children at all.

– This applies equally to boys and girls, adjusted to their respective bar/bat mitzvah ages and health.

🎲 Gambling for money “just for fun” (Asmachta, gezel, addiction, communal practice)

– The Gemara discusses mesachek b’kuvia (gambling) and whether gamblers are invalid as witnesses. Two main approaches:

– Gezel derabbanan / Asmachta: the loser never fully intended to part with the money; gambling becomes a form of rabbinic theft. On this view, even occasional gambling is problematic.

– Eino osek b’yishuvo shel olam: the gambler contributes nothing productive to society; invalid as an eid only if he does this as his main occupation. Occasional gambling would not invalidate eidus on this view.

– Rambam writes that a person should spend his entire life involved in constructive, beneficial pursuits and chochmah; that ethos pushes strongly against recreational gambling, especially when it can become habitual.

– Gambling is characterized as highly addictive and often destructive to families and finances.

– Expert statistic mentioned: in forms of gambling with instant payoff / instant “rush”, about ~29% of people may develop an addiction.

– Addicted gamblers can incur hundreds of thousands of dollars in debt, sometimes even as kids/young adults.

– Since it is often impossible to know in advance who will become addicted, the recommended approach is to avoid gambling altogether, even “occasional” or “for fun.”

– Communal practice critique:

– Jewish organizations that run “casino nights” are described as misreading the communal reality, given the level of gambling addiction among teens in both right-wing and modern Orthodox schools.

– It is suggested to object to such events and question their appropriateness and leadership judgment.

🕯️ Benefiting from Chanukah candlelight via photography / monetizing images

– The prohibition “haneros halalu kodesh hem” forbids using the light of the Chanukah candles for personal benefit (e.g., reading or working by that light).

– Taking photos or videos of lit Chanukah candles, and selling or monetizing those images, is presented as not a violation of this prohibition:

– The benefit is not from the physical illumination to see by, but from the image/representation being used to publicize the mitzvah (pirsumei nisa), which is in line with the purpose of the candles.

– Additional leniencies:

– After the required burning time (approx. 30 minutes), leftover oil/wax no longer has the same restrictions; benefiting from that light is permitted.

– A shamash candle provides heter to use the general light in the room, even if Chanukah lights contribute.

– Overall, using Chanukah candles as a background or prop for pictures, even monetized, is treated as permissible.

🕯️🕍 Public menorah lightings with a beracha outside of shul (offices, concerts, events)

– Lighting in shul with a beracha is a long-established, special minhag, and even that practice required significant effort by Rishonim/Acharonim to justify.

– Many poskim strongly oppose extending this minhag to other public spaces (offices, concerts, lobbies, etc.) with a beracha:

– Minchas Yitzchak: emphasizes how much effort went into justifying shul lighting; considers further extension (e.g., “at a gathering”) to be beyond what Chazal intended.

– Rav Shlomo Zalman Auerbach, Rav Wosner, and the Klausenberger Rebbe: similarly resist adding new berachot on lightings in non-shul public places; view it as unauthorized innovation and part of a trend of “doing whatever seems right” in mitzvos.

– Rav Ovadia Yosef (Yabia Omer) summarizes:

– Notes many authorities who are stringent.

– Cites Mishnas Yaakov, who is lenient because large public gatherings may generate greater pirsumei nisa than shul.

– Concludes that in a large communal gathering, one can rely on the lenient opinions to make a beracha, but it is preferable to also daven Ma’ariv there so the lighting resembles the shul context.

– Key conditions for shul lighting that are often ignored at public events:

– Requires a minyan present.

– Lighting should be within the framework of tefillah (e.g., between Mincha and Ma’ariv, or before Aleinu on Motzaei Shabbos) — not after davening is over and everyone has left.

– Chabad practice:

– Widely conducts public menorah lightings with berachot outside of shuls, relying heavily on pirsumei nisa as the core rationale and extending the shul-minhag logic to any major public display.

– This approach is not accepted by many other poskim.

🍪 Cutting letters / shapes on food on Shabbos (Oreos, cakes, cookies)

– Rama (Orach Chaim 340) forbids cutting letters on food, e.g., slicing a decorated cake such that letters are cut or erased.

– Later poskim discuss ways to avoid the problem:

– Cutting between letters.

– Removing the letters with a thin layer of frosting.

– Cutting the cake before Shabbos.

– Biting letters:

– Mishnah Berurah allows biting into letters on cakes or cookies.

– Chazon Ish views this as a double derabbanan (shinui, and no intent to erase) and is stricter, but the mainstream psak follows Mishnah Berurah that eating/biting is permitted.

– Possible reasoning: erasing is defined as removing writing from a surface that remains, but when devouring the entire surface (e.g., mouth), it does not constitute classic mochek.

– Items like Oreos or tea biscuits, where the writing or design is embossed into the dough:

– Mishnah Berurah explicitly allows breaking such cookies, not only biting them.

– The text/design is part of the structure of the food, not “ink” or frosting on top.

– Similarly, cutting a cake shaped like a figure (e.g., a letter-shaped cake, or a shaped object) is treated as permissible according to many.

🤝 Hugging female relatives (aunts, sisters, etc.) when becoming more observant

– Halachic baseline:

– Shulchan Aruch (Even HaEzer) and many poskim hold that affectionate touching (chibuk venishuk) of arayot (forbidden relations) is an issur d’oraita, following the Ramban and Shulchan Aruch HaRav.

– Non-affectionate touch (negi’ah shelo b’derech ta’ava) is treated more leniently; the Shach permits certain forms.

– Age thresholds:

– Mishnah Berurah (Biur Halacha) suggests the issur of affectionate negi’ah begins around age 3 for a girl.

– Chazon Ish places practical concern a bit later, when the child is more physically mature.

– Sources on close relatives:

– Gemara Shabbos 13a: Ulla reportedly kissed his sisters, despite holding that such behavior is generally prohibited; Tosafos explains that he was a unique tzaddik with zero ta’iva.

– Rambam (Issurei Biah 21:6): says that kissing a sister or aunt even without ta’iva is a “davar meguneh” and “davar asur”, presenting more stringent language. Some suggest “davar asur” here may be strong ethical censure, not necessarily formal issur, but it is clearly rejected behavior.

– Contemporary guidance:

– R’ Menashe Klein suggests there might be room for leniency in limited kavod habriyot situations where touch is clearly not derech ta’iva, but this is not a blanket heter.

– He also criticizes breaking a shidduch solely because a girl hugs her brothers; calls such an approach extreme and improper, while still not fully endorsing the behavior.

– Practical relational advice:

– Where one is changing practice (e.g., a man stops hugging female relatives): instead of repeated awkward avoidance, it is often better to have one difficult, honest conversation explaining that:

– You are trying to keep halacha more strictly.

– You respect them and are not judging them.

– You ask them to respect your boundaries just as you respect theirs.

– Relatives may initially be hurt or upset, but over time often adjust; this is framed as a normal part of “growing pains” in relationships.

🧼 Removing stains from clothing on Shabbos (kibus/melaben, dust vs mud, practical options)

– Key melachot:

– Melaben / kibbus (laundering) includes scrubbing, removing dirt, or improving the cleanliness/appearance of garments.

– Shulchan Aruch vs Rama on dust:

– Shulchan Aruch: removing embedded dust from a garment is permitted.

– Rama: forbids removing embedded dust because it resembles laundering.

– Removing mud/stains:

– Shulchan Aruch: scrubbing mud off by rubbing parts of the garment against each other is assur, even without water, because it improves the appearance and is a form of kibbus.

– Mishnah Berurah: clarifies that the issue is enhancing the garment’s appearance, not only use of water.

– Difference between “thickness” of a stain and the embedded portion:

– If part of the stain sits on top of the fabric (e.g., a dried piece of food stuck on):

– Removing the chunk is like removing a feather from a garment and is generally permitted.

– The deep, embedded discoloration is more like dust/mud absorbed into fibers and is subject to the melaben concerns.

– According to Shulchan Aruch (lenient on dust):

– You may lightly peel away the top layer of a stain with a fingernail if the garment will still look stained afterward (no beautification achieved).

– But scrubbing the fabric against itself to remove more of the stain is forbidden.

– According to Rama (stricter):

– Needs reconciliation: he forbids removal of embedded dust but yet allows some limited peeling of stains.

– Practical upshot from Mishnah Berurah / Biur Halacha and other Acharonim:

– Two cases where limited removal is allowed:

After removing the visible thickness, the stain is still clearly visible, so the garment is not really “cleaned.”
It is a stain that does not bother you at all, and you would wear it during the week in that condition; removing a bit is then like removing dust that doesn’t truly “improve” the garment by your standards.

– Removing a deeply embedded stain to beautify the garment is forbidden.

– Water usage:

– Using water on a stain on clothing is almost always forbidden on Shabbos (direct kibbus).

– Best practical solution:

– If a garment gets stained on Shabbos:

– Change into another garment and send the stained one to the cleaners after Shabbos.

– Only remove obvious surface solids (e.g., a kernel, chunk, feather) that are fully on top and not embedded.

📜 Standing vs sitting when Aron is open, Torah in motion, Simchas Torah, women’s practices

– Gemara Makos 22b: criticizes Bavliim who stand for a Sefer Torah but not for talmidei chachamim.

– Gemara Kiddushin 33b: uses a kal vachomer: if one stands for a Sefer Torah, all the more so for a Torah scholar.

– Rishonim reconcile:

– In pure logic, there is great reason to stand for the Torah itself, but the explicit pasuk is about standing for talmidei chachamim.

– Thus, ignoring the explicit chiyuv for scholars while standing for the Sefer Torah is treated as foolish.

– Halacha on Sefer Torah:

– When a Sefer Torah is moving (being carried to/from the aron, being held or danced with): there is a clear obligation to stand.

– Standing when the Aron Kodesh is open but Torah not moving:

– Taz (cited by Rav Moshe Feinstein):

– There is no formal chiyuv to stand just because the aron is open, but it became a minhag as a sign of extra honor.

– Common custom: stand when the Aron is opened for Avinu Malkeinu, Shir HaKavod, Aneinu, etc.

– Rav Moshe: questions whether this minhag is binding as halacha:

– Once something is made mandatory, it may lose the voluntary affection that gave it meaning.

– If one cannot maintain kavana while standing (e.g., long “Aleinu L’Shabeach” on Yamim Noraim, or lengthy piyutim), it may be better to sit rather than stand robotically.

– In communities where standing is difficult (e.g., elderly congregations), one eitzah is to open the aron less than three tefachim (lavud), so technically it is still “closed” halachically, while symbolically appearing open.

– Holding a Sefer Torah while others stand (e.g., Mi Shebeirach for soldiers):

– The one holding the Torah should remain seated, since standing for anything else is not considered greater honor than the Torah.

– Women sitting when Torah is danced, especially on Simchas Torah:

– If women are in a separate ezras nashim behind a mechitzah, many poskim view that as a separate domain, so they have no obligation to stand for the Torah movement in the men’s section.

– Some Hasidic setups use tables or partitions as broader barriers; people behind them are sometimes treated like being in a separate space.

– Additionally, there is practical recognition that a multi-hour hakafos with constant standing is not feasible; the priority is respecting the Torah, but leniencies exist when distance or partitions are in place.

💬 Talking idle talk (sichat betela) in the Beis Midrash vs not learning there at all

– Halachic concern:

– A Beis Midrash has intrinsic kedushah, and idle talk is formally inappropriate. The question: should one avoid the Beis Midrash entirely if they know they will likely end up schmoozing?

– Aruch HaShulchan’s approach:

– Notes that people do engage in some level of casual conversation in Batei Midrash, and this has become a reality over generations.

– Explains that many shuls/Beis Midrashos are built with an implicit tenai that permits certain non-ideal uses (eating, meeting, some talking) bimakom tzorech.

– Tzorech here includes the real social need for people to connect with peers of similar values, especially if most of their day is spent in secular work environments.

– Distinction from talking during davening:

– The leniencies for Beis Midrash talk do not justify talking during tefillah in shul, which is halachically and ethically more serious.

– The suggested practical balance:

– One should absolutely learn in a Beis Midrash; the theoretical worry “I might talk” should not prevent learning, nor overturn long-standing practice.

– It is good to limit idle chatter and aim to make conversations more Torah-centered when possible.

– A useful strategy is to come armed with a Torah question or idea (e.g., a question from R’ Akiva Eiger, a sugya, something on the parsha) to share with people you meet, keeping interactions meaningful while still being friendly.

– Nonetheless, small-talk and concern for others (asking about family, health, etc.) is acknowledged as having real value and not something to be eliminated, only moderated.

⛄ Snow on Shabbos: building a snowman, snow as muktzah, related melacha issues

– Is snow muktzah?

– Mishnah Berurah and Shulchan Aruch HaRav: rainwater is not muktzah; by extension they treat snow similarly as non-muktzah.

– Rav Moshe Feinstein (as reported in R’ Eider and Igros Moshe vol. 8): considered snow to be muktzah, possibly as nolad (newly formed item on Shabbos).

– There is some oral testimony that Rav Moshe may have at times ruled differently in practice than what appears in Igros Moshe on certain matters, but for formal psak, the printed responsa remain significant.

– Even if we follow the opinion that snow is not muktzah, there is another problem:

– Gathering and shaping snow (loose flakes) into a snowball or snowman is viewed as a form of boneh (building/forming a solid) or memare’ach (smoothing), or dachak (compressing), which are prohibited on Shabbos.

– Combining scattered material to make a cohesive, formed structure fits classic definitions of boneh in poskim.

– Therefore, building a snowman on Shabbos is prohibited even according to opinions that do not treat snow as muktzah.

– Related practical shaila briefly mentioned: snow shoveling business

– A Jewish owner employs non-Jews to remove snow whenever it falls, being paid per job, with the owner taking a percentage.

– Payment for Shabbos work must typically be “havla’ah” (rolled into a broader, non-Shabbos service) to avoid s’char Shabbos.

– Rav Willig’s ruling:

– Since the business owner invested in equipment (plows, shovels, etc.), the remuneration can be viewed as payment for use of capital plus overall service, not just for the Shabbos hours; this can constitute havla’ah, making receiving that cut permissible.

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🔥 Eating at chains without full hashgacha (e.g., Haagen-Dazs vs. Krispy Kreme)

– Factory‑sealed vs. on‑premises prep: A key distinction is between products shipped in sealed packages (e.g., tubs of ice cream) and items prepared/fried on-site (e.g., donuts).

– Krispy Kreme: Since donuts are made/fried on premises, there are complex kashrus issues (equipment, oils, other ingredients). Considered much more problematic.

– Packaged kosher items in store: If you buy a closed, labeled, certified product (e.g., sealed pint with OU), that is straightforwardly acceptable (assuming one is comfortable with cholov stam).

– Cross‑contamination risks for scooped ice cream:

– Are there non‑kosher flavors in the same freezer?

– Are scoops shared between kosher and non‑kosher flavors without proper cleaning?

– Are toppings like hot fudge, caramel, sprinkles kosher and consistently sourced?

– Chain supply rules: Many national chains require franchisees to order all core items from the company, and these may all be kosher-certified. But this must be verified; one cannot assume.

– Risk of substitution:

– Core products like the ice cream base are less likely to be swapped because using non-authorized brands can cost the franchise its license.

– Ancillary items (e.g., sprinkles) are more easily swapped if they run out (e.g., buying local non‑certified sprinkles).

– Trust factor: Franchisees generally have everything to lose and little to gain by substituting core products, but toppings and small items are more vulnerable to change.

– Circumstance matters:

– In areas with abundant kosher options (e.g., Five Towns), there is less justification to rely on leniencies.

– While traveling/out of town with limited options, one might rely more on low‑risk situations (e.g., clearly sealed products or strongly presumed‑kosher store items).

– Hot/fried foods on premises (e.g., donuts) are treated as high‑risk and should generally be avoided without hashgacha.

🔤 Pronouncing “tav” vs. “sav” and switching pronunciations

– Family/minhag continuity: Classic sources (e.g., Rav Kook) strongly discourage changing one’s ancestral Hebrew pronunciation (Ashkenazi vs. Sefardi), invoking:

– “Al titosh Toras imecha” – do not abandon family tradition.

– Concern for not being medakdek b’osiyos (careful with letters) in tefillah, especially Krias Shema.

– Motzi la’az al ha’rishonim – it can imply earlier generations were “wrong.”

– Rav Kook’s position: Encouraged Ashkenazim in Eretz Yisrael not to drop Ashkenazi pronunciation for modern Sefardi/Israeli Hebrew, especially not for hybrid, invented styles.

– Chazon Ish (reported):

– Allegedly held that an Ashkenazi listening to Sefardi Kri’as HaTorah is not yotzei, because the words are not pronounced per his mesorah.

– This report is questioned by later poskim (e.g., Rav Ovadia in Yabia Omer / Yechave Daas).

– Rav Shlomo Zalman Auerbach (as reported):

– More lenient for Megillah, since it can be read in any language; different pronunciations can still be valid as “languages.”

– Less clear if this applies to Kri’as HaTorah.

– Rav Henkin: Each traditional pronunciation is seen as a valid “gate” of tefillah; multiple accents are legitimate.

– Practical guidance:

– Ideally, Ashkenazim should daven with Ashkenazi pronunciation, Sefardim with Sefardi.

– At minimum, Krias Shema warrants extra care with correct traditional pronunciation (e.g., ayin, ches).

– When switching creates chaos:

– If changing to your “correct” family pronunciation will lead to long‑term confusion (mixing samech/tav, etc.), it may not be advisable.

– Many people can successfully re‑train with time and practice, particularly when they shift their broader religious environment; others may struggle.

🎄 Walking through Christmas lights / decorated holiday areas

– Historical and spiritual sensitivity:

– December 25 has historically been a very negative day for Jews (pogroms, persecution carried out in the name of Christianity).

– Jewish practice (e.g., Nittel Nacht custom not to learn Torah) reflects mourning and fear of what occurred on that night historically.

– Origins of Christmas trees and lights:

– Decoration of evergreen trees with candles dates to 16th‑century Germany, often linked to Martin Luther.

– The custom was imported to England via German royalty; pictures of the royal family with decorated trees popularized it.

– Candles later replaced with electric bulbs for safety.

– Halachic concern: hana’ah from avodah zarah decorations:

– Shulchan Aruch (Yoreh Deah 142) forbids listening to music or enjoying the beauty of ornaments that adorn idols, due to deriving pleasure (hana’ah) from them.

– The Shach limits the prohibition mainly to decorations placed directly on the idol itself.

– P’nei Yehoshua adds that the issur of enjoying such decorations primarily applies when they are used in a derech avodah context (worshipful use).

– Modern practice context:

– Today, public Christmas decorations (trees, lights) are often secularized symbols of “the season,” time off work, family gatherings, rather than direct worship.

– Most people do not bow to trees/lights; the explicit avodah aspect occurs more in church, less in street displays.

– Strict issur vs. strong discouragement:

– Strictly halachically, it is not simple to label walking through a light display as actual hana’ah from avodah zarah in the classical sense.

– Nevertheless, from a Jewish identity and values standpoint, participating in or “celebrating” these displays is seen as spiritually damaging and inappropriate.

– Dating example:

– Taking a date to see Christmas lights sends a problematic message about what one values and identifies with.

– Contrast with Chanukah in Israel:

– In Eretz Yisrael, Chanukah is described as visibly and intensely Jewish (menoros in windows, Jewish atmosphere).

– Ideal is to be immersed in Jewish symbols and seasons, not non‑Jewish religious/cultural holidays.

🧘‍♀️ Yoga and avodah zarah origins

– Chukos HaGoyim framework: Several major approaches define what is prohibited:

– Smag: Anything unique to non‑Jews can be forbidden.

– Vilna Gaon: Focuses on practices connected to idolatry, like church‑style trees in shuls.

– Maharik: Practices are assur if they are

– inherently pritzus (licentious), or

– have no logical reason, implying they exist only due to avodah zarah.

– Beis Yosef and Rama (Yoreh Deah 178) codify: If a custom has no rational basis, assume an avodah zarah source and prohibit it.

– Yoga’s dual status:

– Functional “tam”: Yoga clearly has a practical benefit (exercise, flexibility, balance, fall‑prevention in older age).

– Idolatrous roots: Many poses and concepts are originally Hindu religious practices; names and positions may be forms of bowing / service to idols.

– Poskim and guidance:

– Some contemporary rabbis are reported to be lenient if:

– One does yoga purely for health/exercise.

– All religious elements, names, mantras and explicit spiritual framing are removed.

– Others are more cautious and recommend avoiding yoga entirely, especially since in practice:

– Many serious classes/instructors integrate Eastern spirituality, mantras, or meditations.

– Becoming a yoga instructor typically entails exposure to avodah zarah–adjacent training.

– Practical policy:

– If done, it should be only in a fully secularized, stripped‑down form (pure stretching/strength/balance), without names or rituals.

– For people prone to “going all in,” there is a real risk of sliding into problematic spiritual content; safer to choose other exercise forms (e.g., swimming, jump rope, standard fitness programs).

– Importance of exercise itself is strongly emphasized, independent of the particular method.

💼 Choosing a career and understanding one’s mission

– Seek informed guidance:

– Advice should come from people with actual experience in the relevant professions, not just rabbis/teachers who have only done chinuch/rabbanus.

– Career stability has changed:

– In prior generations, long‑term employment at a single company with a pension was common.

– Today, job‑hopping is common; specific career planning is more fluid.

– Broad direction vs. exact role:

– Decisions like going into medicine, law, business, education create a general professional trajectory, even if exact positions later change.

– Chazal’s criteria for a trade:

– Avoid theft or unethical behavior.

– Leave time and energy for Torah and family.

– Primary life mission:

– A Jew’s overarching mission is to serve Hashem and Klal Yisrael.

– Career should align with, or at least not interfere with, that mission.

– Rav Yaakov Kamenetsky’s advice (via R’ Breitowitz):

– He would not tell someone what profession to choose, but said whatever you do, it should allow you to make a kiddush Hashem.

– Learning before career:

– If feasible, spend time learning seriously (e.g., kollel or beis midrash) before entering the workforce to solidify Torah foundations.

– Many in the contemporary frum world have parental/family support to allow this for some years.

– Develop a real skill:

– Relying on “I’ll figure it out” without training, education, or a marketable skill often leads to cutting corners or unethical decisions.

– Avoid inherently problematic lines of work:

– Examples mentioned: cash advance schemes, arbitrage betting, and business models that function as vulture‑like exploitation. These are damaging both ethically and spiritually.

– Value of spiritually significant work:

– Ideal, where possible, is to combine parnassah with spiritually meaningful activity, such as:

– Klei kodesh (rabbanus, teaching).

– Chessed‑oriented professions (medicine, community work, nonprofit leadership).

– Professional roles that support the Jewish community.

– Secular expertise enriches Torah:

– Certain halachic areas require deep understanding of medicine, business, technology.

– Professionals can enhance Torah understanding in these domains in ways full‑time rabbanim often cannot.

– Environment and tznius issues:

– One should ideally avoid careers where one is constantly in close, private contact with members of the opposite sex, especially in immodest settings or late‑night office work.

– Aliyah considerations:

– If living in Eretz Yisrael is a real value, consider whether the profession is transferable or viable in Israel. This should be a major factor in planning.

🏠 When does a house or basement minyan become a “real” shul, and what about tenai?

– Making a tenai (condition) at the outset:

– When designating a part of a house as a shul (e.g., basement minyan), it is highly advisable to state explicitly that its kedushas beis knesses is conditional (al tenai).

– This allows later reconversion of the space (e.g., back to a bedroom, playroom) and more flexible use.

– Example:

– A basement minyan functioning for several years can later be turned into bedrooms/play space if the original designation was conditional, rather than permanently consecrated.

– Aron kodesh and sefarim:

– Storing Sefer Torah vs. Nevi’im (haftorah klaf): The latter has lower kedusha and, ideally, should not be in the same aron as a Sefer Torah unless that was explicitly built al tenai.

– Some shuls explicitly make a tenai that the aron is also for other sefarim.

– Limits of tenai:

– Shulchan Aruch (based on Gemara Megillah) holds that even with tenai, there are limits on using a beis knesses for mundane benefit.

– Without tenai:

– Eating, drinking, or lightheaded behavior is generally forbidden, except possibly in cases of need and primarily for Talmidei Chachamim (e.g., yeshivos).

– Rama is more lenient regarding yeshiva settings, allowing eating and drinking in beis midrash.

– Why do we have kiddushim in shul today?

– Several justifications:

– Some rely on the Ramban that allows broader use in Shas ha’dchak.

– Some classify modern neighborhood shuls as more like a shtiebel / multi‑use room, not a full classic beis knesses.

– Some invoke tzorech mitzvah and community needs.

– Basement shul vs. house minyan:

– A dedicated basement or side‑room shul, even with tenai, is still a fixed makom tefillah, giving it higher status than a rotating house minyan.

– It better fulfills makom kavua, improves kavanah, and conveys greater seriousness.

– Opposition to casual house minyanim:

– Some senior poskim (e.g., Rav Nevinsal as quoted) strongly discourage davening in ordinary house minyanim when a proper shul is available.

– Exception: house minyanim for chessed needs – e.g., elderly or ill person who cannot travel to shul, or an elderly talmid chacham. In such cases, davening in the house is justified.

– Anecdote:

– Rav Hershel Schachter, when ill and unable to go to shul, once sent people away who wanted to make a minyan in his home, insisting they belong in the beis midrash and that he would daven alone if necessary.

📖 Learning from a sefer during davening (e.g., finishing early)

– After finishing Shemoneh Esrei, before Chazaras HaShatz:

– If one finishes the silent Amidah early and is waiting for Chazaras HaShatz to begin, it is permissible to learn from a sefer during that pause.

– During Chazaras HaShatz:

– One should not learn during Chazaras HaShatz; the obligation is to listen and respond (amen, etc.).

– During Pesukei d’Zimra:

– Generally not allowed to interrupt for learning, as that section requires continuity and focus.

– Between Pesukei d’Zimra and Birchos Krias Shema: three primary positions:

– Rav Ovadia Yosef: permits even out‑loud learning in this gap.

– Rav Moshe Feinstein: disallows learning entirely during this interval.

– Aruch HaShulchan: allows silent learning (reading with eyes) but prohibits speaking learning out loud.

– After Ma’ariv Amidah, while waiting for Kaddish or Aleinu:

– Similar to the earlier case; short learning is generally acceptable when no specific part of the tefillah is taking place that requires your active participation.

🚰 One kitchen sink: milk–meat halachic considerations

– Reality of earlier generations:

– Many great rabbis (e.g., Rav Moshe Feinstein in a small Lower East Side apartment) lived with one sink; the key is knowing the halacha, not just adding equipment.

– Halachic background – pouring hot water:

– Rama (Yoreh Deah 95:3) holds that erui kli rishon (pouring from a first vessel) does not normally transfer taste from one plate to another.

– Shach disagrees: erui can absorb and impart taste, creating potential treif:

– If both dishes are dirty (with milk/meat residue), pouring hot water can assur both.

– If one dish is clean and the other is dirty, the clean one becomes assur, while the dirty one is unaffected by the other.

– Rav Moshe Feinstein’s psak:

– He generally follows the Shach and is machmir:

– If hot water at yad soledes emerges from the faucet and hits dirty milchig and fleishig dishes together, they can all become assur.

– Is the faucet kli rishon or kli sheni?

– If the faucet is a kli sheni (second vessel), most agree it cannot transfer taste in this way, so everything would likely be mutar.

– Some poskim (e.g., Rav Elyashiv) say our faucet is a kli sheni (boiler is kli rishon, pipes = kli sheni, faucet outlet = further cooling).

– Rav Shlomo Zalman Auerbach holds our faucet is considered kli rishon, since hot water continuously flows through a closed system, making it halachically an extension of the boiler.

– Many poskim try to be stringent like Rav Shlomo Zalman and treat faucet water as erui kli rishon.

– Status of the sink itself:

– Over time, the sink inevitably absorbs both meat and milk through hot washing cycles, making it “issur bala” (absorbed forbidden mix).

– Even when current residue is just parve or old, the underlying blios require caution, especially if fresh yad soledes water hits items directly on the sink.

– Practical solution with one sink:

– Maintain separate sink racks or basins: one milchig, one fleishig.

– Avoid washing dirty milchig and dirty fleishig together directly on the sink surface under hot water.

– This significantly reduces direct contact and halachic risk.

– Stricter view (Minchas Yitzchak):

– Holds that a rack is not enough, because utensils can slip between rack bars and touch the sink directly.

– However, the combination of requirements for actual issur (fresh blios, correct temperature, direct stream, etc.) makes severe problems relatively unlikely.

– Rav Moshe’s practical approach is more moderate; separate racks for milchig and fleishig are seen as effectively addressing the main concerns.

🌙 Arriving late to Ma’ariv: Krias Shema vs. tefillah b’tzibbur

– Core conflict:

– If you come late and the tzibbur is about to start Shemoneh Esrei, you may not have time to say Krias Shema with its brachos first and also join the tzibbur for Amidah.

– The choice is between tefillah b’tzibbur vs. semichas geulah l’tefillah (joining Ge’ulah to Amidah properly).

– Shulchan Aruch ruling (Orach Chaim 236):

– If you enter shul and the tzibbur has already said Krias Shema and is about to start Shemoneh Esrei, you should:

– Daven Shemoneh Esrei with them,

– Then say Krias Shema and its brachos afterwards.

– Mishnah Berurah elaboration:

– If you can say Krias Shema and brachos quickly and only miss “Baruch Hashem l’olam amen ve’amen” (the long paragraph near the end), you should:

– Say Shema + its main brachos,

– Skip “Baruch Hashem l’olam,”

– Then join the tzibbur for Shemoneh Esrei.

– “Baruch Hashem l’olam” is a minhag, and many gedolim (e.g., the Gra) do not say it at all, so it is more easily sacrificed.

– Ma’ariv early while you still need Mincha:

– If you enter when they are beginning Ma’ariv (with Barchu), but you haven’t davened Mincha yet:

– You should daven Mincha while they are in Krias Shema and its brachos.

– Then daven Ma’ariv Amidah with the minyan.

– Afterwards, say Krias Shema l’mitzvasah at the proper time.

– If there is a later Ma’ariv minyan, that is preferable so you can daven both Mincha and Ma’ariv properly with semichas geulah l’tefillah.

📚 Best ArtScroll rabbi biographies to buy with a $30 gift card

– General value of biographies:

– They offer stories, inspiration, and personal models of greatness.

– Not intended as academic, critical history, but as portraits of character and avodas Hashem.

– They should highlight the uniqueness of each gadol rather than present a generic saintly template.

– Recommended titles:

– Rav Kook biography:

– Presents a profoundly original, out‑of‑the‑box figure.

– Covers his genius, spiritual struggles, the impact of the Holocaust, loss of his child, and his deep love of Eretz Yisrael and Jewish children.

– Offers unusually rich material on complex and dramatic life events.

– Rabbi Shlomo Freifeld biography (by R. Yisroel Besser):

– Highlights a major educational innovator and lover of Jews, not a “classic” posek hador but a giant in chinuch and kiruv.

– Shows new approaches to reaching people and building community.

– Has meaningful resonance for those connected to Yeshiva Sh’or Yoshuv and its talmidim (e.g., Rav Chanina Herzberg).

– Rabbi Yaakov Kamenetsky biography:

– Presents someone widely viewed as the “pekaḥ ha’dor” (exceptionally wise leader).

– Known for balanced, thoughtful, and practical daas Torah.

– Combines significant Torah genius with everyday common sense and integrity.

– When to read them:

– Biographies should not replace regular learning (e.g., morning seder).

– Ideal usage: a few pages at night before bed or during non‑learning slots to gain inspiration without displacing iyun and halacha.

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🔥 Brushing teeth on Shabbos – four primary halachic approaches

– Issue is multi-faceted: Memareiach, Sechitah, Hachanah, Refuah, Melabein, Uvdin d’chol, Chavalah are all discussed in the literature.

– View 1 – Rav Soloveitchik / Rav Hershel Schachter:

– Permits normal toothbrushing on Shabbos with:

– Regular toothpaste

– Wet toothbrush

– Rinsing the toothbrush afterward

– Memareiach: Unlike smoothing a surface, brushing does not grind down/smooth the teeth themselves, only removes plaque.

– Hachanah concern (washing toothbrush “for after Shabbos”):

– Rav Schachter said it is for cleanliness and Shabbos oneg, not to prepare for after Shabbos (e.g., to avoid spouse being upset at a messy bathroom on Shabbos).

– View 2 – Rav Ovadia Yosef:

– Allows wet toothbrush and regular toothpaste.

– Requires a designated Shabbos toothbrush to avoid Uvdin d’chol (weekday-like behavior).

– Advises not washing the toothbrush afterward due to Hachanah concerns.

– View 3 – Rav Shlomo Zalman Auerbach / Rav Elyashiv (Rav Elyashiv Weinberg cited):

– Forbids regular toothpaste due to Memareiach.

– Allows liquid toothpaste.

– Not particularly concerned with Sechitah when using liquid toothpaste.

– View 4 – Rav Moshe Feinstein (followed by Rav Willig in practice):

– Forbids using any paste/gel due to Memareiach when the paste is spread over the teeth.

– Squeezing toothpaste from the tube is not the issue; the issue is smoothing it on the teeth.

– Forbids wetting the toothbrush before brushing because of Sechitah.

– Forbids washing off the toothbrush afterward because of Hachanah (preparation for post-Shabbos use).

– Recommended method:

– Put mouthwash in the mouth.

– Use a dry toothbrush to brush while the mouthwash is in the mouth.

– Avoid turning on hot water (Bishul concerns).

– Do not rinse off the toothbrush after.

💼 Office Mincha with a Gerer chassid who skips Tachanun at Mincha

– Gerer minhag: Not to say Tachanun at Mincha (ever).

– If the minyan location “belongs” to the Gerer (e.g., his office, or he “owns/runs” the place):

– “Ba’al habayis, minhago” – he can set the minhag of that place.

– Others generally follow that minhag, as with a Sefardi-run minyan factory where Birkat Kohanim is daily; Ashkenazi Kohanim participate since the hosts’ minhag governs.

– If it is not his space and the minyan is more “neutral”:

– One person’s private minhag (e.g., a single Gerer) should not override the general minhag of the group.

– It is appropriate to have others daven for the amud so Tachanun is not regularly dropped.

– Distinction from Rav Shlomo Zalman:

– If a place has a real minhag not to say Tachanun, one follows that minhag.

– If Tachanun is skipped simply to shorten davening with no minhag basis, one should say Tachanun anyway.

🕍 Wearing a tallis over the head – who, when, and where in davening

– Source and status of Atifa (covering the head with tallis):

– Gemara in Kiddushin and Magen Avraham:

– Unmarried men do not do Atifas haRosh.

– Atifa originally associated with Talmidei Chachamim / distinguished people.

– Gemara in Berachos: Kos shel beracha with zimun requires Atifa.

– By kal vachomer, devarim shebikdusha (which require a minyan) should also have Atifa.

– Common practice:

– Shemoneh Esrei and Kaddish / Borchu / Kedusha said with Atifa for a married man.

– Krias Shema and Atifa:

– Beis Hillel: “Kol adam korei kidarko” – Shema can be recited in whatever body position you are already in.

– Since one may not insist on a specific Amidah (standing) position for Shema, Atifa, which parallels Amidah for devarim shebikdusha, is also not required.

– Taz and Midrash: Hashem does not burden Klal Yisrael to say Shema specifically standing and with head covered as would be required for a royal proclamation; any posture is acceptable.

– Rav Chaim / Brisker minhag as transmitted by Rav Soloveitchik and Rav Schachter:

– Tallis over head (Atifa) for:

– Kaddish

– Borchu

– Kedusha

– Shemoneh Esrei

– Tallis off the head for:

– Birchos Krias Shema

– Krias Shema itself

– Reasons:

– Fulfill “Kol adam korei kidarko” for Shema.

– Allow Tefillin shel Rosh and the Kesher to remain visible, in line with “V’rau kol amei ha’aretz ki Shem Hashem nikra alecha – these are the Tefillin shel Rosh.”

– Other devarim shebikdusha and Atifa:

– In general, devarim shebikdusha require Amidah and Atifa unless they take the form of a pasuk or bracha, in which case the “Shema model” applies and they can be without.

– This explains why kerias haTorah, though a devar shebikdusha (requires a minyan), does not require standing or Atifa for each listener.

🛏️ Learning Torah while lying down

– Gemara in Berachos: Torah should be learned “b’eimah, b’yirah, b’retet, u’v’zeiah” – with awe, seriousness, and exertion.

– Rav Schachter’s father: word is “zeiah” (sweat), not “ze’ah” (trembling), indicating physical exertion / ameilus.

– Ideal posture and demeanor should reflect kavod haTorah and focused effort, rather than a relaxed, lounging attitude.

– Gemara in Megillah:

– In times of Rabban Gamliel, Torah was learned standing; after his death, people weakened and began to learn sitting.

– Rashi calls the shift from standing to sitting a reduction in kavod haTorah.

– Hence, in principle, standing is the highest standard; sitting is a concession; lying down is a further reduction in formal kavod.

– However, there is also value in having Torah on one’s mind even when lying down:

– While resting / going to sleep, it is better to occupy the mind with Torah than with nonsense or nothing.

– Hirhur (thinking) in Divrei Torah is certainly permissible in any posture.

– Practical balance:

– Core learning sessions should be done in a manner reflecting seriousness and effort (not lying down).

– When one already needs to lie down (e.g., for rest, bedtime), it is positive to read/think Torah at that time.

📚 Considering a career in chinuch (Jewish education) vs. financial concerns

– Two simultaneous responsibilities in guidance:

– Encourage those who are genuinely suited for chinuch.

– Discourage those who are not appropriate for it.

– When a person:

– Has talent and desire for chinuch,

– But is paralyzed by financial uncertainty and needs a clear, predictable pay path,

– This often reflects either:

– A lack in bitachon (trust in Hashem), or

– A rigid personality that cannot tolerate financial ambiguity.

– If one is unable to get over this “bitachon hump,” chinuch may not be a viable path for that individual.

– Observed outcomes:

– Most people who entered chinuch and were reasonably suited do not regret it, and their families had their basic needs met (food, schooling, etc.), though often without luxuries such as expensive vacations.

– Some leave chinuch later, but conversely some leave other careers (e.g., law) to go into chinuch for greater meaning.

– Rav Silver’s practical guidance (re: choosing between law school and chinuch):

– Law: clear, structured career trajectory, salary ladder, partner track.

– Chinuch: often no clear trajectory, but:

– There can be periods of significant stability (e.g., secure positions in schools and shuls).

– One’s actual career path may be much more expansive than imagined (e.g., ending up teaching at Beis Midrash / Semicha level, which might never have been anticipated).

– Hashkafic point:

– “Those who take care of Hashem’s children, Hashem takes care of them.”

– Communities often value and seek to support excellent mechanchim respectfully.

– Broader reality check:

– No field is fully secure today; AI and economic shifts can destabilize even previously “safe” professions.

– Thus, fear of instability should be weighed against the fact that other fields also lack guarantees.

🕯️ Havdalah candle – is a single braided wick acceptable?

– Halachic ideal: Avukah for Havdalah.

– Gemara in Pesachim: Mitzvah Min HaMuvchar to use an avukah.

– Rambam: defines avukah as a strong, multi-flame light.

– Shulchan Aruch (O.C. 298:2):

– “Mitzvah min hamuvchar le’varech al avukah.”

– If one does not have an avukah, some say to light a second candle and join them.

– Rema: Any candle with two wicks already has the halachic status of an avukah.

– Mishnah Berurah: Better for the avukah to be a wax candle, but still focused on having multiple wicks.

– Status of a single braided wick:

– Technically, the bracha on the fire is on any visible flame, so one can be yotzei with a single flame.

– However, the “mitzvah min hamuvchar” is specifically a multi-wick avukah.

– A single braided wick is not an avukah in the strict sense, but it does provide a larger, more substantial flame than a thin single wick.

– Therefore:

– One fulfills Havdalah with such a candle.

– But le’chatchila, a two-wick candle is preferred to fulfill the ideal of avukah.

🎄 Buying kosher foods with non-Jewish holiday themes (e.g., “Christmas tree” cookies)

– Products like kosher Christmas-themed cookies are common in Western markets.

– Halachic core:

– They are not actual avodah zarah and not direct korbanos / offerings to avodah zarah.

– Primarily a marketing and design choice tapping into local culture and season.

– Discomfort vs. prohibition:

– Many would find hosting or serving such items (e.g., “Merry Christmas” napkins) in a shul or Jewish home inappropriate due to the religious messaging and symbolism.

– However, issuing a blanket issur is difficult because the item itself is not a religious act nor a direct support of avodah zarah.

– Practical:

– Halachically not clearly forbidden.

– Best practice in many communities: avoid overt Christmas-themed items out of kavod Yisrael and distance from foreign religious imagery.

📜 Violating website “Terms of Service” (ToS) – halachic status

– When a user clicks “I agree”:

– This creates a binding commitment under “hin shel tzedek”:

– Torah requires one’s “yes” to be a real yes and one’s “no” to be no; obligations created by one’s declarations and clicks must be honored.

– Intellectual property aspects:

– Many ToS are designed to protect copyrights, usage rights, and proprietary data.

– Rav Willig’s approach (as reported): these are governed by Dina deMalchusa Dina (the law of the land).

– If secular law recognizes the ToS and protects the company’s intellectual property, halacha obligates compliance via Dina deMalchusa.

– Conclusion:

– Intentionally violating ToS after agreeing is halachically problematic due to:

– Breaking one’s word (“hin tzedek”).

– Violating Dina deMalchusa in areas such as IP and contract law.

📖 When Mishnah Berurah brings a dispute – how should a layperson decide?

– Baseline:

– Most of halacha (“99%”) is non-controversial; learning Shulchan Aruch and Mishnah Berurah gives strong guidance on the majority of cases.

– When encountering a machlokes in the Mishnah Berurah:

– Step 1: Check minhag ha’olam:

– See how frum communities actually practice in that situation.

– If there is a consistent minhag, that is often the default path.

– Step 2: If no obvious minhag (rare/special case):

– Ask your Rebbe / Rav; that is what Rebbeim are for.

– Step 3: For someone who themselves is a Rebbe / Rav:

– Even then, one ideally consults older Rebbeim when possible.

– Where that is not possible, one investigates sources and seforim, understands each side’s reasoning, and decides based on the stronger argument and weighting of authorities.

🎧 Are mosh pits “Chukas HaGoyim”?

– Definition (dictionary): Area near a stage where people jump, thrash, and deliberately collide while listening to music.

– Halachic framework of Chukas HaGoyim:

– Smag: Practices that are “Me’yuchad lahem” (distinctly theirs) are problematic.

– Gra: Focus on practices tied to idolatrous worship (e.g., trees in churches).

– Maharik / Beis Yosef:

– Two main issues:

– Acts of Pritzus (licentiousness).

– Practices with no rational explanation – suspected remnants of avodah zarah.

– If there is no logical reason, assume it may be idolatry-based.

– Applying this to mosh pits:

– Origins: late 197s Southern California punk scene, later spreading to Washington, D.C., Boston, New York, and into metal, grunge, EDM, and hip-hop.

– Purpose: a high-energy, intense physical expression of the music for youth with lots of energy; essentially a social/entertainment phenomenon, not a religious ritual.

– Therefore, it does not appear to be rooted in avodah zarah.

– As such, it is probably not Chukas HaGoyim in the strict halachic sense.

– Other halachic and hashkafic issues:

– Documented as being violent enough that:

– Some venues ban it.

– Some performers have been arrested for inciting it.

– Injuries and property damage can occur.

– Halachically:

– Assur to harm others or put them in unreasonable danger.

– If damage occurs (e.g., torn clothing, injuries), there may be issues of nezek (damages).

– There is a possible argument of implicit mechilah / assumption of risk (similar to Purim damage halachos) where everyone entering knows and accepts the risk, but that is a complex Choshen Mishpat discussion.

– Hashkafically and practically:

– Even if not Chukas HaGoyim, it is likely not an appropriate practice to organize or join, given violence, danger, and lack of refinement.

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🔥 Remilk and Halachic Status of Lab-Created “Milk”

– Remilk is an Israeli product that copies the gene for cow milk protein (BLG) and inserts it into yeast, which through fermentation produces milk-identical proteins.

– These proteins are then blended with non-animal fats, sugars, vitamins, and minerals to create dairy-like products with no lactose, cholesterol, hormones, or antibiotics.

– The company claims there is no cow or animal source at all in the process; it is positioned as “milk without cows.”

– They report Israeli kosher pareve certification, including from Badatz Igud Rabbanim and the Chief Rabbinate of Israel, and advertise that it is halachically pareve.

– Contrast with lab-grown meat:

– Lab meat often begins with cells taken from animals; this raises “yotzei min ha’asur asur” issues and questions of shechita / issur cheilev / ever min hachai, etc.

– Remilk claims to avoid these because it does not start from animal tissue.

– Assuming the factual claim is correct (no animal source), halachically it can be treated as kosher pareve with no issue of “yotzei min ha’asur.”

– However, there is a major mar’it ayin concern when used with meat:

– It tastes, looks, and functions like real milk, including curdling and cheese-making.

– Chazal imposed mar’it ayin restrictions on human milk with meat:

• Human milk is technically kosher (not “gidulei ha’aretz”) and not basar bechalav.

• Yet cooking meat in human milk is rabbinically forbidden because it looks like meat-and-milk.

• If only a small amount of human milk is mixed and is not visible, one may rely on bitul; e.g., rinsing a baby bottle of breast milk in a fleishig sink is permitted.

– Parallel cases:

• Dam dagim (fish blood) is kosher but must be served with scales visible to avoid mar’it ayin.

• Almond milk with meat: Gemara and Rambam say to place almonds next to it so observers recognize it is not dairy.

• Some discuss whether the same applies to human milk; Rambam is more lenient by chicken with almond milk, since chicken-and-milk is only derabbanan.

– For Remilk, which fully mimics dairy, mar’it ayin is potentially stronger than with almond milk, which is essentially “nut juice.”

– Practical implication:

– Drinking Remilk alone is halachically fine (assuming valid supervision).

– Using it with meat / at a fleishig meal / in a fleishig restaurant raises mar’it ayin concerns, at least until the product becomes widely known and recognized as pareve.

– Once a practice/product is widely recognized, mar’it ayin can fade (analogy: Rav Schachter’s comment that once it was common for visibly religious Jews to have kosher food delivered to non-kosher venues, observers no longer assume they are eating non-kosher food).

📖 Women and Obligation in Kriat HaTorah (Torah Reading)

– Question: If a woman comes late to shul and leining has already started:

– Should she delay her own Shacharit to listen to kriat haTorah?

– If she’s in the middle of Pesukei DeZimra or between Pesukei DeZimra and Shema, should she pause to listen?

– Background question: Is kriat haTorah a chovat yachid or only chovat hatzibur?

– Some hold it’s mainly a communal obligation: if a tzibur already read, an individual who missed is not required to seek out another minyan.

– Some report that Rav Soloveitchik would sometimes organize a special minyan for kriat haTorah (e.g., on a plane), implying he related to it as a serious individual need, at least for himself.

– Are women obligated?

– Magen Avraham (cited in Mishnah Berurah O.C. 282:11) states that women are obligated to hear kriat haTorah, despite being exempt from general Talmud Torah, because this is a specific takanah of public Torah reading.

– Other poskim (e.g., Alter Rebbe, Sefer HaChinuch style approaches) say women are exempt from kriat haTorah.

– Mishnah Berurah quotes the Magen Avraham but notes:

• “Ein no’hagos l’hizaher b’zeh” – women are not careful to fulfill this.

• Some women even have the custom to leave during kriat haTorah.

– Common practice: women are not treated as strictly obligated to hear leining.

– If a woman is present during kriat haTorah:

– Piskei Teshuvot notes she should not talk, disturb, or disrespect the Torah reading.

– Implication: if she is in shul and staying in the room, she ideally should listen and not treat the time as background for unrelated activity.

– Practical answers:

– She is not obligated to delay her entire davening to catch leining, given the prevalent psak and minhag that women are not bound to kriat haTorah like men.

– If she is already davening and will otherwise miss key parts like Shema or Shemoneh Esrei, she can continue her tefillah and not pause for leining.

– There is no strict requirement for women to sacrifice their personal tefillah structure to hear leining, though if she is free and present, it is better to listen respectfully.

🙏 Purpose of Tefillah vs. Outcomes (When Davening “Doesn’t Work”)

– Question: If non-daveners sometimes get what they want and daveners sometimes do not, what is the purpose of tefillah?

– The assumption that “tefillah’s purpose is to get what I want” is incorrect.

– Hashem already knows what we want without our asking.

– Asking is primarily an act of recognition: acknowledging that all needs are provided only by Hashem.

– Sources and ideas:

– Rabbeinu Yonah (end of Berachot) describes tefillah as a way to declare dependence on Hashem, not just a wish-list mechanism.

– Chazal: Hashem made the Avot and Imahot barren because “mit’aveh le-tefillatan shel tzadikim” – He wanted their tefillot, not merely the result.

– Rashi on the creation narrative: rain was withheld until there was a human being to daven for it, showing that tefillah is a built-in condition for certain blessings.

– Primary purpose of tefillah: relationship and connection with Hashem.

– It is structured time in which a person stands in front of the Creator, speaking and being present with Him.

– Just as in human relationships, approaching others primarily with a “what can I get out of you” mindset undermines the relationship, so too with Hashem.

– Happiness and tefillah:

– Human beings ultimately seek happiness, not any specific object.

– Research and common experience show that giving often brings more happiness than receiving.

– A deep relationship with Hashem, built through tefillah, is a fundamental path to happiness, more than getting particular outcomes.

– When tefillah seems unanswered:

– Tefillah is not a contractual guarantee for particular outcomes.

– Its value lies in closeness, recognition, humility, and avodah, even when events unfold differently than hoped.

🚽 Shabbat: Tearing Toilet Paper vs. Using a Towel

– Scenario: On Shabbat, in the bathroom, there is no tissue or prepared toilet paper. Two apparent options:

– Tear regular toilet paper now.

– Use a cloth hand towel that will need to be washed later.

– Halachic issues:

– Tearing toilet paper on Shabbat:

• Cutting paper to usable size is akin to the melacha of “mechatech” or “makeh b’patish” (giving final form).

• At minimum, it is mekalkel / derabbanan, but if torn to a specific size and on perforations, many hold it may be mechatech de’oraita.

• Ideal practice: pre-tear toilet paper before Shabbat.

– But there is also kavod habriyot:

• Gemara in Shabbat and Beitzah allows handling normally-muktzeh stones for wiping, because kavod habriyot pushes aside certain derabbanan prohibitions.

• Tosafot (Sukkah 11b) extend kavod habriyot also to some other derabbanan issues (e.g., certain hotza’ah derabbanan when absolutely necessary).

• Shulchan Aruch and Mishnah Berurah adopt that kavod habriyot can override some rabbinic restrictions in this context.

– Practical ruling for this case:

– Using a cloth towel for wiping is not allowed; it involves soiling fabric in a way that necessitates laundering, raising issues of melaben (washing/whitening) and intentional creation of strong cleaning need.

– Tearing toilet paper is the preferable and only viable option here, but:

• Do not tear along the perforations to avoid obvious mechatech.

• Use a shinui (change of manner) to downgrade the prohibition: e.g., tear with elbows, foot, or back of hand, not in the usual way.

• Many poskim (Tzitz Eliezer, Mishneh Halachot, Az Nidberu) advise that because tearing may be close to de’oraita, one should always employ a shinui.

• With kavod habriyot and a shinui, the act is treated as a double-derabbanan that can be pushed aside for basic human dignity.

💼 Married Woman’s LinkedIn Photo with Uncovered Hair

– Question: A woman recently married, now covering her hair, still has a LinkedIn profile photo from before marriage with uncovered hair. Must she remove/replace it immediately?

– Halachic considerations:

– Before marriage, her uncovered hair was not erva halachically; the photo reflects a permitted past state.

– A static image is not actual erva in the halachic sense used for live exposure in front of someone davening or learning.

– There is generally no retroactive obligation to erase images from before hair-covering was required.

– Comparisons: many publicly available childhood photos (e.g., of rebbetzins or public figures as little girls) exist without being treated as a halachic issue.

– Practical:

– There is no halachic requirement to take down such a photo solely because her status changed.

– If she feels it misrepresents her current religious practice (e.g., employers or community might assume she doesn’t cover hair), she can choose to update it for personal or hashkafic reasons, but that is optional, not obligatory.

📚 Sefarim and Mezuzah in a Bedroom (Including Marital Tashmish)

– Gemara Berachot: In a house/room with a Sefer Torah or tefillin, it is forbidden to have tashmish hamitah (marital intimacy) unless the items are removed or double-covered (kli betoch kli), and one cover must be non-designated for that sefer.

– Mezuzah in a bedroom:

– Mishnah Berurah notes that relying only on the mezuzah case is not sufficient, as it is the designated kli.

– Many poskim require a second covering (e.g., cloth or box) or positioning the mezuzah such that it is technically outside the bedroom.

– The Rosh disagrees and argues that since we are obligated in both mezuzah and pru urvu, the mitzvot must be reconcilable without extra coverings, but the mainstream psak follows the more stringent approach.

– Sefarim on shelves in a bedroom:

– Strictly, the Gemara speaks about sefer Torah and tefillin, but the contemporary practice is to extend the sensitivity to other sefarim.

– Recommended:

• Ideally, do not keep open sefarim shelves in a master bedroom.

• If there is a bookcase of sefarim, cover the sefarim (e.g., with a sheet or door) when engaging in tashmish hamitah.

– Definition of bedroom for mezuzah:

– A room whose primary function is disgraceful use (e.g., a bathroom) is exempt from mezuzah.

– A standard bedroom is used for many normal activities and is obligated in mezuzah, but then usage must follow the above guidelines for kavod kedushat sefarim and mezuzah (double covering or equivalent).

📉 Yeshiva Bachur Feeling Burned Out in Learning – Regaining Joy and Motivation

– Question: A yeshiva student has felt unmotivated and unsuccessful in learning for several weeks. How can he reset, regain simchah in learning, and still strive to give full effort?

– Key tension:

– Sometimes pushing harder and showing up despite fatigue leads to breakthroughs; some of the best sedarim are those one nearly skipped.

– Other times, over-pushing can break a person, deepen burnout, and damage long-term motivation.

– Strategies:

– Change of pace / environment:

• Short, planned changes can be rejuvenating (example: spending a week in another yeshiva’s beit midrash to experience a different style).

• Temporary change is to re-invigorate, not abandon, the core learning framework.

– New projects in learning:

• Start a structured project: writing up a sugya, producing organized notes on a masechta or shiur series, or preparing a chabura.

• The sense of ownership and creativity in learning often restores enthusiasm.

– Physical exercise:

• Daily exercise helps mental health, clarity, and stamina; constant sitting without movement is mentally draining.

• Even consistent light exercise can markedly improve mood and focus in the beit midrash.

– Breaks vs. escapism:

• A person may genuinely need short breaks; the goal is not ceaseless grinding.

• However, breaks should be structured and limited, not a slide into habitual avoidance.

– Overall approach:

– The student should be attuned to whether pushing is producing growth or collapse, and adjust responsibly.

– Seeking guidance from rebbeim or mentors can help gauge whether he needs more effort, a new structure, or a targeted break.

🧱 Davening with a Minyan Behind Glass – Does It Count as Tefillah B’Tzibur?

– Scenario: A minyan is davening in a room separated by glass. The person stands nearby, cannot enter or hear, but davens at the same time. Does this count as tefillah b’tzibur?

– Halachic distinctions:

– There is a difference between:

• Tefillah b’tzibur – praying as an actual member of the minyan.

• Tefillah b’sha’at tefillat hatzibur – davening individually at the same time as a minyan prays elsewhere.

– Shulchan Aruch O.C. 90 and 104:

• One should strive to daven in shul with the tzibur.

• If prevented by circumstances (ones), one should daven at the time the tzibur davens, which carries a special merit, even if not technically tefillah b’tzibur.

– Requirements for joining a minyan while separated:

– Many poskim hold that if you are “ro’in elu et elu” (they can see each other), a physical doorway connection isn’t strictly necessary for certain aspects of minyan counting.

– Hearing is not always essential; example: in the large shul of Alexandria of Egypt, people could not hear the chazzan and responded based on a waved flag.

– Practical ruling here:

– If the person is in view of the minyan through clear glass and they can see each other, there is strong basis to treat him as connected to the minyan for tefillah b’tzibur purposes.

– If he truly cannot hear but can see, many poskim would allow joining the tzibur.

– If there is no visual or acoustic connection and he is simply davening at the same time in a totally separate space, it is not tefillah b’tzibur, but it is tefillah b’sha’at tefillat hatzibur, which still has significant value.

🧪 Staying Motivated in Difficult Science Courses (Org Chem, Bio, Physics)

– Question: How to connect more to science subjects, find intrinsic motivation, and handle heavy memorization throughout the semester, especially for pre-med students.

– Meaning and purpose:

– If on a pre-med track, the long-term goal is becoming a doctor, which involves a lifelong avodat chesed: healing and caring for others.

– This is a substantial mitzvah framework that can give meaning to the grind of prerequisite courses.

– Additionally, studying science is studying Hashem’s world: exploring biology, chemistry, and physics is a form of “Ma’aseh Hashem”, understanding the systems Hashem created.

– Guarding spiritual balance:

– Even while taking demanding courses, one should ensure that Torah learning and avodat Hashem remain central and are not squeezed out.

– A recurring danger is that the emotional and conversational focus becomes entirely about exams, grades, and stress.

• One should consciously steer conversations at lunch and breaks towards Torah, chessed, and meaningful topics, instead of letting anxiety dictate topics.

• Part of avodah is not letting the academic load occupy all mental bandwidth.

– Memorization and semester-long motivation:

– While specifics about study techniques aren’t detailed, the key is to tie the effort to:

• Clear long-term goals (medical practice, helping patients).

• Spiritual perspective (this knowledge will be used to save or improve lives, and reflects the intricacies of Hashem’s creation).

🧭 Interpreting Life Events: Test or Message to Change Direction?

– Question: When life circumstances challenge a person’s direction, how can one tell if:

– It is a nudge from Hashem to change trajectory, or

– A nisayon (test) meant to strengthen persistence on the current path.

– Limits of reading “signs”:

– We generally do not assume that every difficult event is a direct, clear signal to change course.

– Classic stories:

– A ring dropping before a wedding was interpreted by the Brisker Rav not as a sign the shidduch was wrong, but that it wasn’t yet the right time. The same event could be read in many ways.

– Rav Shternbuch describes the Chatam Sofer spilling coffee as a prompt to re-examine a halachic conclusion, not as a standalone proof of the halacha itself.

– The Vilna Gaon, when arrested the day he was working to reinstate Birkat Kohanim in chutz la’aretz, took it as a reason to re-evaluate the sugya, and ended up retracting from implementation.

– Only great tzaddikim with refined da’at Torah can possibly determine when something is a hint specifically about a particular action versus a general call to introspection.

– Rambam on events and introspection:

– In Hilchot Ta’aniyot, Rambam writes that when troubles befall the community and people say,

– “This is just coincidence / natural statistics,”

– such an attitude is “derech achzariyut” (cruel) and leads to more troubles.

– Instead, one must view events as occasions for teshuvah and cheshbon hanefesh, regardless of whether one can pinpoint the exact message.

– Balancing persistence and change:

– Sometimes obstacles are from the Satan, to block a person from doing the right thing (e.g., Avraham at Akeidat Yitzchak, where he pressed forward despite severe hindrance).

– Sometimes obstacles may be a warning that something is off and needs revisiting.

– The practical approach:

– Use life events primarily as prompts for general self-examination and improved avodat Hashem.

– Re-examine one’s decisions with Torah guidance and, when possible, consultation with rebbiim or mentors.

– Avoid making life decisions solely on “signs” without thorough halachic and hashkafic analysis.

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Answering YUr Shailos 2.4

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Answering YUr Shailos 27

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Introduction to Hilchos Chol Hamoed

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Answering YUr Shailos 27

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Answering YUr Shailos 26

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Answering YUr Shailos 25

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Kaparos

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Asking and Granting Mechila

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Giving Tzedakah During Aseres Yemei Teshuva

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The Ideal Time for Selichos

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Answering YUr Shailos 24

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Doing Teshuva for Lashon Hara

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Tekios During Silent Shemona Esrei

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Tekias Shofar for a Yachid

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Tekios During Silent Shemona Esrei

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Answering YUr Shailos 23

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Answering YUr Shailos 22

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Doing Teshuva for Lashon Hara

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Answering YUr Shailos 21

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Sounds of the Shofar

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Sounds of the Shofar

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Answering YUr Shailos 20

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Answering YUr Shailos 19

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Blowing Shofar in Elul

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Do Children Have To Do Teshuvah

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Answering YUr Shailos 18

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Answering YUr Shailos 17

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Answering YUr Shailos 16

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Answering YUr Shailos 15

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Answering YUr Shailos 14

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Answering YUr Shailos 13

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Saying Korbanos at Mincha

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Answering YUr Shailos 2.2 - Nine Days, Shabbos Chazon, Tisha B'Av

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Drawing Images of the Sun and the Moon

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Doctors and Nurses Eating on a Fast Day

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Honoring Adoptive Parents

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Answering YUr Shailos 2.1 - Bein Hamitzarim

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Home Improvements During the Nine Days

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Bentching Gomel After Kidney Donation

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Bishul Akum for a Sefardic Student In Ashkenazi Yeshiva or Camp

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Standing When Aron Kodesh is Open

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Is Eggplant Kosher (and Which Beracha Should One Say)

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Answering YUr Shailos 9

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Does the Three Weeks Start The Night Before Shiva Asar B'Tamuz

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Opening a Window in Front of a Plant on Shabbos

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Which Day to Observe Yahrtzeit When There is a Safeik

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Which Arm To Put Tefillin On

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Answering YUr Shailos 12

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Answering YUr Shailos 11

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Answering YUr Shailos 10

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Answering YUr Shailos 08

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Answering YUr Shailos 07

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Answering YUr Shailos 06

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Answering YUr Shailos 05

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Answering YUr Shailos 04

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Answering YUr Shailos 03

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Answering YUr Shailos 02

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Answering YUr Shailos 01

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Deciding To Stay in Chutz L'Aretz In Middle of Yom Tov Sheini

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How to Write Shiras Dovid

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Toveling the Water Reservoir of a Keurig

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Teaching Torah to Non-Jews

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Which Milah Comes First

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Which Way to Face When the Aron is Not in Mizrach

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Which Parsha To Lain When Bnei Eretz Yisrael and Bnei Chutz L'aretz Are Together

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When Should Mechiras Chameitz Take Place When Erev Pesach is on Shabbos

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Whiskey in Sherry Casks

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Does Teshuva Apply To Non-Jews

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The Propriety of the Purim Shpiel

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When the Kesubah is Lost

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Single Girls and Loose Hair

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Considerations in Adoption

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Should a Levi Lead Benching?

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Who Gets the Aliya When There is no Kohein

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Is Seltzer the Same as Water

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Public Displays of Affection (Under the Chuppah)

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Beracha Acharona on Ice Cream

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Issues That Arise When Davening At The Kotel

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Latecomers Davening Mussaf Before Shacharis

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Facing the Back of Shul at Bo'i B'shalom (Lecha Dodi)

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Adding Lines Into Tefilah

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Finding a Passul Letter in a Sefer Torah a While Later

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Yisgadal or Yisgadeil?

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There's a Lid For Every Pot

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The Kashrus of Styrofoam Cups

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Say It Ain't So Joe! The Trader Joe's Chocolate Chips Controversy

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Non-Dairy Creamer and Maris Ayin

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Mechalel Shabbos B'Farhesya Touching Your Wine

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Microwave Kashrus

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Meat And Milk Salt Shakers

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May One Eat Food That Was Cooked Without Checking for Bugs?

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Listerine Strips (Pocket Packs) in Halacha

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Milk and Meat on the Same Table

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Leaving House Housekeeper With Your Keilim

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Leaving Open Bottles of Wine With a Housekeeper

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Leaving Exposed Onions and Garlic Overnight

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The Kashrus Of Scotch And Whiskey

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Is Turkey Kosher

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Going Into a Non-Kosher Restaurant

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Gelatin and Gel Caps

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Fish And Milk

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Fish & Meat

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Kashrus of Chewing Gum

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Eating Blood, and Using Human Blood in Dental Surgery

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Chodosh And Yoshon

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Eating at Vegan Restaurants Without Hashgacha

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Chalav Akum

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Checking for Bloodspots in Eggs

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Checking Fruits and Vegetables for Bugs

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All Politics? Non Kashrus Related Issues in Hashgacha

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Common Kashrus Misconceptions

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Electric Menorah

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Leftover Oil From Chanukah

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Eating Before Lighting Ner Chanukah

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Public Menorah Lighting

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Playing Dreidel on Chanukah

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Seudas Chanukah

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Haneiros Hallalu

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Lighting Right and Left Chanukah Candles

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The Right Time to Light Chanukah Candles

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The Shamash on the Menorah

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Congealed Olive Oil for Ner Chanukah

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Yigdal

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Work Exercise and Travel Before Davening

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Who Can Count Toward a Minyan?

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Which Days May One Recite Kiddush Levana

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Wearing A Jacket For Davening

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Wearing A Hat For Davening

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Wearing a Gartel for Davening

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Washing For Davening

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Walking In Front Of Somebody Davening

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Waiting For The Rabbi To Start Shmoneh Esrei

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Waiting For Ten To Start Chazaras HaShatz

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V'Sein Tal Umatar L'Veracha For Travelers

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V'Hu Rachum At The Beginning Of Maariv

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Traveling Before Davening

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Sitting in Sukkah on Shemini Atzeres

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Throwing Aravos (Hoshanos) On Top of Aron Kodesh

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Standing For A Sefer Torah

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Hoshanos After Hallel or After Mussaf

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Sleeping in the Sukkah

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Do Children Have To Do Teshuvah?

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Does Teshuva Apply To Non-Jews?

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Doing Teshuva for Lashon Hara

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Giving Tzedakah During Aseres Yemei Teshuva

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Asking and Granting Mechila

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Kaparos

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Tashlich

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The Ideal Time for Selichos

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Pas Paltar (during Aseres Yemei Teshuva)

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Erev Rosh Hashana

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Tekios During Silent Shemona Esrei

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Children in Tekias Shofar

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Bowing on the Floor on Yamim Noraim

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Sounds of the Shofar

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Shaliach Tzibur for Selichos and Yomim Noraim

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Is There Judgment in Shamayim on the Second Day of Rosh Hashana?

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Preventing a Sonei From Being a Shaliach Tzibbur

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Traits to Avoid in a Shaliach Tzibur

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The Tefilos After Shemona Esrei On Motzai Shabbos

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The Placement of the Rabbi's Derasha in Davening

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The Plag Office Minyan

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The Name of a Choleh in a Mi She'beirach

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Tefilas Tashlumin Part 2

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Tefilas Tashlumin Part 1

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Chinuch For Brachos

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Bringing Children to Shul

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Chinuch for Tefillin

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How Long Before Bar Mitzvah To Put on Tefillin

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Junior Congregations

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Tefilas Shav and Praying for a Miracle

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Tefilas Haderech

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Tefilah Before Taking Medicine

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Standing When the Aron Kodesh is Open

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Skipping Tachanun At A Bris

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Crocs and Glasses that Change Color in the Sun

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Short Sleeves for Davening and Tachanun

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Semichus Geulah L'Tefilah

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Sefardim Saying Kadish in Ashkenazic Shuls (and vice versa)

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Saying Tehillim for a Choleh

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Saying Mashiv Haruach 90 Times

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Saying Karbanos

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Saying Ketores (from a Klaf)

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Boruch Hu Uvaruch Shemo

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Qualities to Look For in a Shaliach Tzibur

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Netilas Yadayim and Birchos Hashachar After Staying Up All Night

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When to Count Sefirah

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L'Omer or B'Omer

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Crossing the Dateline During Sefirah

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Omitting Tachanun in Selichos When There is a Bris in Shul

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Birchas HaTorah After Staying Up All Night

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L'sheim Yichud and Other Tefilos Before and After Sefirah

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Nefilas Apayim When There is No Sefer Torah

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Nefilas Apayim At Tachnun

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Aveilus of Sefirah: Why and When?

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Parties, Ballgames and Movies During Sefira

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The Mitzvah Of Tefilah

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The Basis For Celebrating Lag B'omer (and by comparison, Yom Ha'atmaut)

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Minyan - Cake Or Icing?

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Going to Meron When Lag B'omer is Sunday

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Music During Sefirah

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Makom Kavuah For Davening

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Halachic Undergarments

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Haircuts and Shaving During Sefira

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Long Tachanun On Monday and Thursday

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Kiddush Levanah

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Krias Shema Al Hamitah

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Initially Refusing an Offer to be a Shaliach Tzibur (Chazan)

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Half Kedusaha

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Kitniyos When Sefardim and Ashkenazim Marry

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Kitniyos and Quinoa

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Toiletries and Chametz

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Preparing Matzah Balls When Last Day of Pesach is Shabbos

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Melacha On Erev Pesach

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Relying on the Avnei Nezer's Tenai for Afikoman

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Shmurah Matzah

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Greetings Before Davening

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Mechiras Chameitz

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Man Versus Machine (Matzah)

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Giving Tzedakah During Pesukei D'zimra

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Kos Shel Eliyahu And Opening The Door

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Kashering Microwaves For Pesach

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Excessive Singing by Chazanim

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Kashering Dishwashers For Pesach

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Heseiba At The Seder

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Hallel After Maariv Seder Night

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Eating Before Davening

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Laws And Customs Of Chodesh Nissan

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Hagalas Keilim

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Davening Vasikin

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Ha'arama on a D'oraysa and Selling Chameitz Gamur

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Gebrukst

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Davening Out Loud

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Eating Two Kezeisim Of Matzah

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Eating Roasted Meat At The Seder

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Eating Matza On Erev Pesach

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Davening Outdoors

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Eating Eggs At The Seder

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4 Kossos When Wine Gets you Sick

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Davening on a Plane

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Combining Romaine Lettuce And Horseradish

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Chameitz She'avar Alav Ha'Pesach

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Bringing Korban Pesach Bzman Hazeh

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Davening in Other Languages (English)

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Bedikas Chameitz

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Davening in a Shul with a Different Nusach

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Bedikas Chameitz Within 30 Days of Pesach

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Bedikas Chameitz When Staying In A Hotel

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Appointing A Rabbi For Mechiras Chameitz When You Can't Do a Kinyan In Person

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Destroying Chameitz When There are No Communal Burnings

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Pesach With Covid 19

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Maos Chitim

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Davening For A Terminally Ill Patient

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Davening Early When Neitz is Late

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Davening At Kevarim and Kivrei Tzadikim

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Davening While Intoxicated

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Correcting the Shatz in Middle of Your Silent Shemona Esrei

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Common Punctuation and Pronunciation Mistakes in Davening

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Coming Late For Davening

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Bowing At Modim D'Rabanan

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Bowing And Bouncing During Davening

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Chazan Repeating Words

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Changing Your Pronunciation Of The Hebrew Language

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Birchas Hamapil

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Birchas Hagomel On Air Travel

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Behavior During Chazaras Hashatz

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Bein Adam L'Chaveiro During Davening

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Behavior During Chazaras Hashatz

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Answering to a Minyan When Not Davening

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Anim Zemiros

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Adon Olam

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Adding L'kaparas Pesha in Rosh Chodesh Mussaf During a Leap Year

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Wearing a Yarmulka in Court and at Work

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Wearing A Yarmulka

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Sleeping Alone

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Shlissel Challah

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Red Bendels

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Proper Placement Of A Bed

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Pregnant Women Going to a Cemetery/Funeral

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Peyos

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Leaving Food Under A Bed

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Learning Tanach At Night

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Goral HaGra

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Does One Need to be Forty Years Old to Learn Kabalah?

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Counting Jews

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The Proper Beracha on Licorice (Twizzlers) and Shnitzel

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The Proper Beracha On Deli Roll

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The Beracha On Granola Bar

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The Beracha Of Asher Yatzar

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The Beracha On A Rainbow

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The Appropriate Beracha To Recite On Sushi

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Minhagim

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Slicing Bread Before Cutting

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Shinuy Makom and Berachos

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Shehechiyanu on the Birth of a Baby Girl

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She'hechiyanu on New Keilim and Clothing

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Shehechiyanu on "New" Fruits

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Shehechiyanu and Mechayeh Hameisim on a Friend

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Saying L'Chaim

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Saying a Beracha When Seeing a President or King

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Pas Habah Bekisnin

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Mentioning The Day in Bentching After The Day is Over

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Holding Food in the Right Hand When Saying a Beracha

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Hatov V'hameitiv (On Wine)

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Halachos Of Zimun

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Hagomel When You Weren't Aware of the Danger

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Giving Food To Somebody Who Won't Say a Beracha

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Eating On The Go

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Hachnasas Orchim

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Descendants of Holocaust Survivors Reciting a Beracha When Visiting Concentration Camps

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Pepper Grinders On Shabbos

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Birchas Ha'ilanos

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Berachos On Smells

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Berachos On Dessert

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Berachos on Cereals

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Beracha on Water

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Beracha On Cheesecake

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Lo Sisna Es Achicha, Hating a Fellow Jew

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Beracha Of Meshaneh Habriyos On Animals And Visiting A Zoo

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Beracha Acharonah On Hot Drinks

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Bentching Al Hakos

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Birchas Hagomel After Recovering From Corona Virus

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Davening While Wearing Gloves or Having Hands in Your Pockets

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Bentching After Al Yichasreinu On Shabbos

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Al Naharos Bavel And Shir Hama'alos

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Additions To Bentching When A Meal Starts On One Day And Ends On Another

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Abridged Versions Of Bentching

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Ten Minute Halacha - Berachos On Dessert

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Ten Minute Halacha: Recent Episodes

Rabbi Aryeh Lebowitz