HALACHA FOR TODAY

Halachos for Thursday , April 14, 2022

 

1) Sefiras Haomer, the counting of the Omer, begins on the second night of Pesach, and continues for 49 days until the Yom Tov of Shavuos.

 

L'chatchila, the bracha on the Sefirah, as well as the counting should be recited while standing. (See Mishna Berura Siman 489:6).

 

If the Sefirah was counted while sitting, b'dieved it is acceptable, and no re-counting is necessary.

 

This Halacha applies to men and [those] women [whose minhag it is to count Sefirah,] alike. (we will discuss in more detail, whether women are obligated in this mitzvah or not, as we progress in this topic.)

 

2) The counting of the Omer should preferably be done as soon as possible after nightfall (preferably the same amount waited after sunset after Shabbos to do melacha, should be waited for the counting of Sefirah as well)

 

If one davens maariv early, before the counting of the Omer will be possible, he should be extremely careful to have a system set up whereby he will remember to count the Sefirah when the proper time arrives. 

 

It is a good idea to always count the sefirah again during the day [without a bracha], thus even if the counting was forgotten the night before, the day counting will suffice for the total counting of the 49 days and keep you "on track" to be able to count with a Bracha on subsequent nights.

 

 

 

Halachos for Erev Shabbos Kodesh , April 15, 2022

Triple Portion L’Kavod Shabbos and Yom Tov

 

Halachos for Erev Shabbos Kodesh, Erev Pesach

 

1) During the first week of Sefirah, once it's after sunset, and before you counted Sefirah, if someone asks you "What night of Sefirah is it tonight?", you should respond by saying "yesterday's count was such and such" (e.g. On the 5th night of Sefirah say "yesterday was the 4th day of the Omer").

 

If you mistakenly answered "tonight's count is such and such" , you may no longer recite that night's count with a bracha, as your response to that person is considered an adequate "counting". (see Mishna Berura Siman 489:22, and Sha'ar Hatziyun Os 23 and 26)

 

The above applies even if you just said "tonight is 6", and didn't say "tonight is the 6th night of the Omer". (Mishna BeruraSiman489:21)

 

However, if someone asks you the count, and you simply respond by saying "6", and don't preface it by saying "today is", it isn't considered a count and you may go ahead and count again with a bracha. (Mishna Berura 489:20)

 

2) once we start counting the second week of the Omer, when we count the weeks as well as the days, if you responded to the inquiry of "what night is tonight?" saying "tonight is 9", as long as you didn't add the information "...which is one week and 2 days" you haven't satisfied your obligation, and may go ahead and still count with a bracha. (Mishna Berura Siman 489:22 and Sha'ar Hatziyun os 28)

 

Therefore, if you tell someone on the night of the 33rd day of the Omer that "tonight is lag b'omer", there is no need to worry, and you are still required to count the Omer with a bracha. (this is a very common occurrence, and many mistakenly assume that they do not recite a bracha anymore after this happens)

 

Halachos for Shabbos Kodesh, 1st day of Pesach

 

1) If one forgot to count Sefirah one night, he/she should count during that day (without a bracha) and then can resume counting the following night with a bracha.

 

However, if one didn't remember to count on that day and sunset of the next day arrived, he/she must count the remainder of the Sefirah days without a bracha, and preferably hear the bracha from someone else who is counting.

 

The above Halacha is only if you are certain that you forgot to count on one of the nights. However, if you are unsure (safek) if you missed a night, you may continue the rest of the Sefirah counting with a bracha. (Shulchan Aruch Siman 489:8. See also Mishna Berura S"K 38. For more details see Igros Moshe Orach Chaim vol. 4 Siman 99:3 and Shu"t Minchas Yitzchak vol. 9 Siman 57 and Kaf Hachaim Siman 489:82)

 

2) There is a debate amongst the Poskim regarding one who knows that he/she will miss one (or more) days of counting the Sefirah (due to being scheduled to go under the operating knife R"L , or any other reason) if they may begin counting with a bracha in the first place (as there is an opinion in the rishonim that one who misses one day of counting renders all his/her previous brachos as brachos l'vatalah (l'mafrea), blessings in vain)

 

The consensus of most poskim, however, is that one may indeed begin counting with a bracha, and only after that day is missed, will they have to continue without a bracha, but all the previous brachos will not be rendered "in vain". (See Halichos Shlomo page 357, Shu"t Ohr L'tzion vol. 1 Siman 36. This is also the opinion of Rav Yosef Shalom Elyashiv Zatzal and many other contemporary Poskim.)

 

Halachos for Sunday, 2nd Day of Pesach (Chol Hamoed in Eretz Yisroel)

 

1) There are varying opinions amongst the Poskim whether women should/may count the Sefirah with a bracha, as women are not obligated in Sefiras Ha'omer, as it is a "Mitzvas Asei Shehazman Gerama, a time-bound mitzvah".

 

The Mogen Avraham maintains that women have accepted this mitzvah upon themselves as if it was an "obligation" and thus they must indeed count with a bracha. (Quoted in Mishna Berura Siman 489:3)

 

The custom of women in Europe in the time and place of the Chofetz Chaim Zatzal was not to count Sefirah. (Mishna Berura ibid.)

 

The Shulchan Shlomo (quoted in Mishna Berura ibid.) maintains that women should count the days, but should not recite the bracha before the counting. There are two ways to interpret his reasoning:

 

a) the first interpretation is due to the fact that women will most likely forget to count at least one of the nights and thus are better off not even starting to count with a bracha (as according to some Rishonim the 49 days are all one unit of mitzvah.)

b) the second interpretation is that women who forget to count one night will not know that they can no longer count with a bracha and thus end up reciting brachos l'vatalos.

 

[The reason many men don't forget to count Sefirah is that they go to Shul for Ma'ariv. Thus, men who do not regularly attend Shul for ma'ariv, according to the first interpretation, should probably also not count Sefirah with a bracha, as they too will surely end up "messing up". A Rav should be consulted for Halacha L'ma'aseh.]

 

2) Nowadays, many women do indeed have the custom to count Sefirah with a bracha, as we have Sefirah calendars and other reminders (including many email, and text message reminders) that make it more likely that they will indeed complete the entire 49 day count. (See Aruch Hashulchan Siman 489:4 where he rules that women should count with a bracha as they do other mitzvos Asei Shehazman Gerama. This may not apply to Sephardic women, as the Bet Yosef rules that women do not recite a bracha over any Mitzvos Asei Shehazman Grama. Each woman must consult her Rav for a psak)

 

If a woman indeed wants to count, it is important that she at least know the basic meaning of the words being said, i.e. How the days and weeks being said in Hebrew translate into the appropriate day of the counting. (Of course, this applies to men as well. See Mishna Berura 489:5, Shu"t Maharil Diskin kunteres achron Siman 5 os 55)

 

 

Halachos for Monday , April 18, 2022

 

1) There is a biblical commandment to rejoice on Yom Tov as it states in the Torah (Devarim 16:14) "V'samachta B'chagecha- you shall rejoice on your festival".

 

This mitzvah applies to chol hamoed (the intermediate days of the festivals) as well. (See Rambam Perek 6 of Hilchos Yom Tov Halacha 17)

 

One must drink wine at least once a day during every day of chol hamoed. Some poskim maintain that at every meal eaten on chol hamoed, wine must be consumed. (See Emes L'Yaakov from Rav Yaakov Kamenetsky Zatzal Siman 530 footnote 483. This Halacha applies to men; women's obligation of simcha is not accomplished via wine. See Rambam Hilchos Ym Tov Halacha 17 and 18 and Shulchan Aruch Siman 529:2 )

 

It is best to drink wine, and not grape juice, which according to some Poskim does not cause "joy" as wine does. 

 

If one cannot drink straight wine, it is best to at least mix a little wine into the grape juice, so that the taste of the alcohol is evident. (Psak of Rav Yosef Shalom Elyashiv Zatzal. See also Mikra'ei Kodesh Pesach vol. 2 Siman 35, Emes L'Yaakov ibid. Shulchan Shlomo Siman 529 footnote 6)

 

Of course, if one cannot drink even grape juice, due to health concerns, there is no obligation for him to do so.

 

2) It is also important to eat meat (preferably beef, not poultry) once a day on each day of chol hamoed. (See Biur Halacha 529:2, Be'er Heitev 551:28,Igros Moshe Orach Chaim vol. 3 Siman 68, Emes L'Yaakov ibid. and Shu"t Shevet Haleivi vol. 3 Siman 18:2)

 

There is no requirement to eat lechem, bread (i.e. Matzah, on Pesach) on chol hamoed, therefore if "Ya'aleh V'yavo was mistakenly omitted in the birchas hamazon of chol hamoed it does not need to be repeated. (Shulchan Aruch Siman 188:7)

 

However, it is still worthwhile to eat bread (i.e. Matzah) once each night and once each day of chol hamoed, out of respect for the day. (Mishna Berura 530:1)

 

 

Halachos for Tuesday , April 19, 2022

 

1) It is prohibited to launder clothing on chol hamoed, by hand or via a washing machine.

 

However, [very] young children's clothing which often get dirty and soiled may be washed if necessary. (Shulchan Aruch Siman 534:1)

 

It is prohibited to add any adult clothing into the washing machine along with the wash that is being done for the children.(Psak of Rav Moshe Feinstein Zatzal)

 

Even for children, it is only permissible to wash those particular articles of clothing that are needed. (See Mishna Berura 534:11 and Aruch Hashulchan 534:8)

 

The age of the children whose clothing may be washed, is at most until age 6 or 7 years old. (Psak of Rav Shlomo Zalmen Auerbach Zatzal in Shulchan Shlomo 534:3)

 

2) Polishing shoes, brushing a hat, spot cleaning a stain [that developed on chol hamoed] and simple ironing to remove wrinkles to make the clothing wearable for chol hamoed is permitted on chol hamoed, according to most Poskim. (See Rama Siman 541:3 and Mishna Berura S"K 9. See also Shulchan Shlomo 534:1 and Emes L'Yaakov Siman 534: footnote 489)

 

Halachos for Wednesday , April 20, 2022

 

1) Fruit picking is permitted on chol hamoed if the fruits are intended for consumption on chol hamoed

 

However, there is no need to estimate how much will be eaten on chol hamoed, rather the fruits may be picked in abundance.

 

2) If the fruits are specifically being picked for use after chol hamoed, it is best for adults not to pick them.

 

Children, however, who are doing it mainly as an activity, may pick them even in such a case. (Psak of Harav Yaakov Forcheimer shlita, Rav and Dayan in Lakewood NJ)

 

 

 

Halachos for Thursday , April 21, 2022

LECHEM MISHNEH: TRIPLE PORTION L'KAVOD YOM TOV & SHABBOS KODESH

 

 

Halachos for Thursday, Erev Shvi’i/Acharon Shel Pesach

 

1) Driving a car is permitted on chol hamoed.

 

A car that needs [minor] fixing and is needed for chol hamoed, may be brought to a mechanic to fix on chol hamoed, with the following conditions:

 

· if the mechanic is a Jew, he may not take payment for his services.

· if the mechanic is an Aino-Yehudi, he may be paid for his services.

· the "fixing" that is necessary may not be anything major, rather only "small jobs" such as batteries, jump starting, flat tires, etc. may be done on chol hamoed.

 

For larger jobs, that may be considered "ma'aseh uman - the work of a skilled worker" a Rav should be consulted before fixing.

 

2) If one is away from home on chol hamoed, and thus not fixing the car would entail a large expense, the rental of a different car etc., it is then considered a "davar ha'avud" and even a larger job may be given to a mechanic to fix. However, the services of an Aino-Yehudi mechanic should be utilized.

 

A Rav should always be consulted in these situations as the halachos of "davar ha'avud" are very delicate and are easily and too often abused beyond the halachic allowances.

 

 

Halachos for Erev Shabbos Kodesh, Shvi’i Shel Pesach (Acharon Shel Pesach in Eretz Yisroel)

 

1) During the days of Sefirah, it is customary to exhibit some signs of mourning, as in this time period the 24,000 disciples of the holy Tana Rebbi Akiva perished. (See Talmud Yevamos 62b and Tur and Shulchan Aruch Siman 493)

 

2) It is customary not to get married during Sefirah. Getting engaged, though, is permissible.

 

It is customary not to take haircuts or shave facial hair during Sefirah.

 

It is customary not to listen to music or dance during Sefirah.(We will elaborate on these Halachos in more detail B'ezras Hashem as we progress in this topic)

 

 

Halachos for Shabbos Kodesh, Acharon Shel Pesach (Isru Chag  in Eretz Yisroel)

 

1) Though the time of the counting of sefirah is from Pesach until Shavuos, it is customary to only exhibit the aforementioned signs of mourning for 33 of the 49 days.

 

Some people start from Pesach and cease the mourning on Lag B'omer, while others only begin exhibiting the signs of mourning from the first day of Rosh Chodesh Iyar until three days before shavuos (sh'loshes yemei hagbalah) (See Shu"t Chasam Sofer Orach Chaim Siman 142 and Igros Moshe Orach Chaim vol. 1 Siman 159 regarding if nowadays there exists any problems of "lo tisgodedu" with people who observe different times of Sefirah)

 

2) Some Poskim (including Harav Moshe Feinstein Zatzal in Igros Moshe ibid.) maintain that in certain instances and with the guidance of a Rav, one may switch his/her "33 days" from year to year if necessary (hataras nedarim may be necessary in order to do this), while others are stringent and maintain that one must continually follow the same minhag each year. (See Michtavim U'ma'amarim from Harav Elazar Menachem Mann Shach Zatzal vol. 6 page 71 for the reasoning why changing would not be permitted.)

 

Every individual should consult their Rav for halacha L’Ma’aseh

 

 

Halachos for Sunday, April 24, 2022

 

1) If one is invited to a wedding at a time when they are observing Sefirah, while the one making the wedding observes the "other half" of Sefirah and is thus permitted to make a wedding, he/she may attend the wedding, listen to the music and even participate in the dancing. (See Igros Moshe Orach Chaim vol. 2 Siman 95)

 

However, taking a haircut or shaving/trimming a beard in honor of the wedding is prohibited unless not doing so will be embarrassing and cause you not to go to the wedding and thus prevent you from performing the mitzvah of bringing joy to a bride and groom. (ibid.)

 

2) If during the days that you do not yet observe Sefirah, someone who is observing Sefirah enters your home, car or other area where you are listening to music, it isn't necessary to close the music. However, that person may not deliberately do this in order to listen to the music.

 

Likewise, it isn't necessary to worry about your neighbors, who may be observing Sefirah now, hearing the music from your home, as long as it's playing at a usual, acceptable level. (This was the Psak of Rav Moshe Feinstein regarding one who is in the year of aveilus for a parent R"L that his/her family members may play music in the home, and surely that is the halacha regarding Sefirah. Quoted in Sefer Shiurei Halacha from Rav Shmuel Felder Shlita, posek in Lakewood, NJ)

 

 

 

Halachos for Monday, April 25, 2022

 

1) Haircuts and shaving of any hair on the body is prohibited [for men] during sefirah. (See Shulchan Aruch Orach Chaim siman 493:2)

 

If one works at a job where not shaving will cause him a monetary loss, it is permitted.

 

However, if one is simply embarrassed to go unshaven, and is worried that his co-workers will poke fun at him, but he will not incur a monetary loss, the prohibition stands. (Psak of Rav Moshe Feinstein zatzal in Igros Moshe Orach Chaim vol. 4 siman 102 and Choshen Mishpat vol. 1 siman 93. See She'arim Metzuyanim B'halacha's commentary on the Kitzur Shulchan Aruch siman 122:3 for a lengthy discussion with other sources about this)

 

2) Many poskim are lenient in regard to women, and maintain that women may indeed shave any of their hair during sefirah.

 

However, the prevalent custom is for women to be stringent and not cut the hair [on their head] during sefirah unless doing so in preparation for immersion in the mikvah or in cases when the hair is too long and thus not able to be covered properly according to halacha. (See Shu"t L'horos Nosson vol. 2 siman 32. This is also the opinion of Rav Shlomo Zalmen Auerbach and Rav Shmuel Wosner zichronam l'vracha.)

 

The aforementioned halacha refers to hair of the head only. However, women may shave their legs, pluck their eyebrows, and have electrolysis done l'chatchilah during sefirah. (See Hilchos Bein Hametzorim from Rav Shimon Eider Zatzal page 4 quoting his Rebbi, Rav Moshe Feinstein zatzal, and Sefer Bein Pesach L'shavuos page 241 where he quotes Rav Shlomo Zalmen Auerbach zatzal regarding the eyebrows and electrolysis, that they aren't considered "shaving".)

 

The prevalent minhag is to not give haircuts even to children under bar/bas mitzvah during sefirah, unless absolutely necessary.

 

Halachos for Tuesday, April 26, 2022

 

1) It is forbidden to dance during sefirah, as it will lead to excess simcha in this period of mourning [over the deaths of the 24,000 disciples of Rebbi Akiva]. (See Mogen Avraham Siman 493:1 and Mishna Berura Siman 493:3)

 

It is also forbidden to play or listen to musical instruments during sefirah, as this can lead to dancing. (See Aruch HaShulchan Siman 493:2 and Shu”t Minchas Yitzchak vol. 1 Siman 111)

 

2) Though some people are lenient with regard to listening to music that isn't live (such as on a CD or the Jewish radio channel), the majority of Poskim forbid that as well as the end result (i.e. the fact that it will lead to excess simcha) is the same.

 

Even those who rely on the lenient ruling should refrain from listening to recorded music that contains very lively dance music.

 

Of course, each individual should consult their Rav before relying on any lenencies, as flippantly ignoring the somberness of this time period is extremely inappropriate

 

Halachos for Wednesday, April 27, 2022

 

1) It is permissible to sing during sefirah.

 

However, one should refrain from singing excessively lively songs that may lead to dancing. (Ruling of HaRav Shlomo Zalmen Auerbach Zatzal)

 

2) If one is passively listening to music with no intention to bring him/herself to simcha (e.g. While in a doctor's waiting room, in a store or in another public place where music is playing) it is permitted to remain there, as it isn't his/her intention to listen to the music.

 

If one is exercising and needs music for the rhythm, it is permissible, as it isn't being done for simcha. (Psak of Rav Shmuel Felder Shlita and other Poskim)

 

Listening to cantorial recordings (chazanus) where the musical accompaniment is only as background, and isn't an integral part of the music, is permitted.

 

Likewise, children's story tapes that have musical background are permitted, even when there are adults present who will hear it. (See Sefer Vayevarech Dovid Orach Chaim Siman 65)

 

If music is necessary to calm and/or control small children (e.g. a musical mobile for an infant, or even a music CD in the car on long trips) it is permitted.



However, it should not be played very loud that people outside, who do not know the reason you are playing it, will hear it. (Psak of Rav Shmuel Felder Shlita)

 

Halachos for Thursday, April 28, 2022

 

1) There is a discussion among the Poskim if the bracha of "Shehechiyanu V'kiyimanu V'Higiyanu Lazman Hazeh", which is recited to mark a happy day, occasion, purchase or event , may be recited during Sefirah, or, like during the three weeks (when we mourn the churban), it is not recited.

 

The Mishna Berura (Siman 493:2) maintains that if one finds him/herself in a situation that calls for the recital of Shehechiyanu, they may indeed recite the bracha. (Some Poskim deduce from the Mishna Berura's language that he held that one should try not to find him/herself in such a situation, if possible. Other Poskim argue and maintain that it can be recited L'chatchila, as the mourning of Sefirah is not as stringent as the mourning over the Bais Hamikdash that we observe in the 3 weeks before Tisha B'av.)

 

2) Although there is no real halachic source in the Talmud, Shulchan Aruch or in the early Poskim to prohibit the recital of Shehechiyanu, some people do in fact have the custom not to recite it based on Kabalistic reasons.

 

One who indeed has this minhag should continue abiding by it. (See Sefer Likutei Mahariach for further sources about this.)

 

As with all halachic questions, a Rav should be consulted for Halacha L'ma'aseh.

 

 

Halachos for Erev Shabbos Kodesh, April 29, 2022

Double Portion L'Kavod Shabbos Kodesh

 

Halachos for Erev Shabbos Kodesh

 

1) Some people have the custom not to wear new clothing during Sefirah.

 

This custom has no real source in Halacha, and most likely developed from a misapplied comparison to the prohibition of wearing new clothing during the 3 weeks/9 days. (See Shu"t Yabia Omer vol. 3 Siman 26). If one does indeed have this custom in his/her family for many generations, they should abide by it.

 

2) However, if this isn't the custom in your family, new clothing may be worn. (See Sefer Bain Pesach L'shavuos chapter 16 footnote 1 near the end what he quotes from the Yosef Ometz Siman 845 and 848 to explain why certain communities had this custom, and why it doesn't apply to everyone)

 

Halachos for Shabbos Kodesh

 

1) Even those whose custom it is not to wear new clothing during Sefirah may purchase new clothing during Sefirah to be worn afterward.

 

Additionally those who avoid wearing new clothing only avoid significant articles of clothing (such as a suit or dress and the like) but not other articles (such as socks, undergarments, shirts etc.).

 

2) Also, dressing children in new clothing is treated more leniently even by those adults who themselves avoid new clothing. (See Shu"t Vayevarech Dovid Siman 59. See also Leket Yosher page 98 regarding shoes)

 

 

 

 

Halachos for Sunday, May 1, 2022

 

1) It is permissible to move into a newly rented apartment during Sefirah.

 

Although not halachically prohibited, there are those who refrain from moving into a newly built/bought home that they own, as this leads to excessive Simcha.

 

However, those who are not stringent with this have on whom to rely.

 

2) If some significant items (such as furniture) are moved into the home prior to Sefirah, then according to everyone there is no issue of moving into the home during Sefirah, as the initial Simcha of the new home has faded. (See Shu"t Yechaveh Da'as vol. 3 Siman 30 and Sefer Hilchos Chag B'chag; Pesach, page 58 quoting Rav Yosef Shalom Elyashiv and Rav Chaim Kanievsky Zichronam L'Vracha)

 

One who moves into a new home may celebrate a "Chanukas Habayis" during sefirah.

 

It is best to speak words of Torah at this celebration to render it a seudas mitzvah.

 

Singing is also allowed at this Seudah, but not music or dancing.(Psak of Chacham Ovadia Yoseph Zatzal)

 

Halachos for Monday, May 2, 2022

 

1) The Talmud (Yevamos 62b) tells us that the holy Tanna Rebbi Akiva had 12,000 pairs of disciples, and all 24,000 of them passed away within a short time period [during the time between Pesach and Shavuos], as a punishment for not treating one another with adequate respect.

 

Obviously, these disciples were very exalted individuals, and were held to a very high standard, as Tzadikim are, and thus, on their lofty level it was deemed a sin enough to warrant their deaths.

 

While we cannot fathom the greatness of these great men, we can, and must, learn the lesson of their harsh punishment, and do our best to improve our interpersonal relationships with our friends, family and others we come in contact with in our lives, and work to improve how we respect all people we interact with.

 

It is especially important to utilize the time period of the Sefiras Ha’Omer for introspection and personal growth,  especially to  work on improving areas of Bein Adam L'Chaveiro, such as Kavod, Lashon Hara, Rechilus, Dan L’Kaf Zechus, Ona’as Devarim etc.

 

Thus, over the next few days we will review some important Halachos in Hilchos Lashon Hara (Though we covered this topic at length not too long ago  - a quick review of some commonly relevant Halachos is always a good idea!)

 

2) It is forbidden to relate about another Jew that he/she is not intelligent.

This is the case even if what the intention to relate is that they aren’t “worldly”, which is still a negative thing to say.

 

Surely, it is forbidden to relate about someone who is recognized as a “Talmid Chacham” that “he isn’t as wise as people think he is” or similar negative comments, such as saying about a Rav of a Shul that “He is only knowledgeable in Halachos relevant to day-to-day operation of the community, but is not so knowledgeable in other areas of Torah”.

 

Similarly, it is forbidden to say about a respected Talmid Chacham in a city that “I know him from when he used to live in a different city… over there they didn’t respect him as much…” .



Likewise, it is forbidden to say about a public speaker, “He isn’t worth listening to” or “ He is not as interesting as people say he is” or “ He doesn’t know what he is talking about” or any similar negative comment.

 

Halachos for Tuesday, May 3, 2022

 

1) As a general rule, when it comes to “Midos”, there is no one way that is right or wrong for everyone, and no one way that is proper for each situation.

 

For example, there are times where acting with anger, jealousy, zealousness and the like is highly inappropriate, and times when it is indeed warranted according to the Torah. (The entire Sefer Orchos Tzadikim is based on this premise, where he discusses various Midos, and their appropriate and inappropriate applications)

 

2) Thus, due to the many variables, based on the individual in question, the circumstances, the venue, the time etc., it is never possible to know exactly what transpired and why an individual acted a certain way which seemingly was without good Midos, and certainly we may not deem someone a Rasha based on observing him / her behaving with “bad” Midos.

 

Halachos for Wednesday, May 4, 2022

 

1)The prohibition to speak Lashon Hara does not only apply to speaking negatively about an individual; it also applies to speaking negatively about a group.

 

Thus, it is prohibited to say something negative about people from a specific city or community, the crowd in a certain Shul, the lifestyle of a particular faction of Yidden, and the like.

 

2) Lashon Hara is prohibited regardless if the one being spoken about is a male or female, child or adult, a random person or a friend, a spouse or a distant relative, a Talmid Chacham or an unlearned person.

 

Halachos for Thursday, May 5, 2022

 

1) It is prohibited to denigrate and talk disparagingly about a person even after he/she passes away.

 

2) There is a “Cherem Kadmonin” , an ancient rabbinic condemnation leveled against one who speaks negatively about the deceased, and it is recommended to be careful with this at all costs. (See commentary of the Mordechai beginning of 8th Perek of Bava Kama. See also Shulchan Aruch Orach Chaim Siman 606:3)

 

This applies regarding any deceased people, even if they were not Torah scholars, and all the more so about a Torah scholar. Furthermore, it also applies to disparaging the Divrei Torah of a Talmid Chacham who has passed from this world.

 

 

 

Halachos for Erev Shabbos Kodesh, May 6, 2022

Double Portion L'Kavod Shabbos Kodesh

 

Halachos for Erev Shabbos Kodesh

 

1) Just as it is prohibited to “speak” Lashon Hara about a fellow Jew, so too it is equally forbidden to “write” Lashon Hara about them.

 

Unfortunately, with the advent of technology, it has become so much easier and more prevalent to relate, read, accept and spread Lashon Hara about people, via email, text message, WhatsApp groups and the like, and this has had terrible and frightening consequences for individuals, families, businesses, communities and for Klal Yisroel at large.

 

Each and every Yid must be vigilant to avoid having any part in this spread of Lashon Hara at all costs.

 

It may take just a second or two to click and share a seemingly harmless story, text, meme or message, but that can set off a chain reaction and literally within minutes it can reach thousands of people and seriously harm or destroy a person’s life, reputation, business, Shalom Bayis etc. 

 

2) This is not something to be flippant about; it is crucial to think twice (or 100 times) before reading and believing something received via digital transmission, and surely, we must think deep, hard and honestly, before sharing something that we receive, to make sure it is 100% OK to share. Once it is shared, it is all but impossible to "un-share", and it takes on a life of its own and gets around the world.

 

This is a serious concern, and should not be treated lightly or dismissed as “Oh, it’s only a harmless meme…” or by thinking “ Everyone is doing it” or assuming that since it’s already out there, there is no harm in broadcasting it further; nothing can be further from the truth.

 

May Hashem give us all the strength to overcome this strong 21st century Yetzer Hara, and help us all use technology responsibly and without sin R”L.

 

Halachos for Shabbos Kodesh

 

1) The prohibition to relate Lashon Hara is in full effect even if the one it is being related to is a very close relative, including one’s spouse.

 

2) Many people mistakenly believe that it is OK to share negative details about what transpired in Shul, at work or other things that happened to them during the day, with their spouse.

 

Nothing can be further from the truth. Not only is this 100% Lashon Hara and forbidden, it is also unwise as sharing such negative details with a spouse often leads to machlokes, the spouse harboring feelings of animosity toward them, and other sins. (Of course, there are certain exceptions to this rule, where relating something to a spouse can be deemed L’Toeles, for a permitted and necessary purpose. The criteria for "To'eles must be studied thoroughly before being utilized). The aforementioned Halachos also apply to business partners; there is no blanket allowance for them to share negative information with one another, unless deemed necessary according to Halacha.

 

 

Halachos for Sunday, May 8, 2022

 

1) It is prohibited to listen/accept Lashon Hara, even if the information has been printed in a public letter, newspaper or other publication. (See also Michtevei Chofetz Chaim 42)

 

2) One should not establish his seat in a Shul or a Bais Medrash near those who are gossipers.

 

Not only will this lead to the harsh sin of Lashon Hara, it will also lead to many other sins, such as Bitul Torah, Bitul Tefilah, missing Amens, talking during davening and the like. (Furthermore, according to Kabalistic writings, sitting in such a place can lead to all sorts of harm R"L. See Kav Hayashar Perek 11 Dibur Hamaschil V'Od Davar Echad)

 

Also, keep in mind that besides all the other negative results of Lashon Hara, one who is involved in forbidden speech risks having his Tefilos rejected by Hashem R”L.

 

Halachos for Monday, May 9, 2022

 

1) The 14th day of the month of Iyar is referred to as "Pesach Sheini, the second Pesach" or alternatively as "Pesach Katan, the minor Pesach". (See Mishna Maseches Chalah Perek 4:11)

 

In the times of the Bais Hamikdash, those individuals who were unable to sacrifice the Korban Pesach in its intended time, on the 14th of Nisan, due to being impure or being away from Yerushalayim, were given a second chance to bring the Korban on this day. (See Bamidbar 9:6-13)

 

2) Nowadays, when no Korban Pesach is brought, there is a debate among the Poskim if this day is considered a Yom Tov and thus no Tachanun is recited, or if it does not get a status as a Yom Tov and thus Tachanun is recited.

 

The Shulchan Aruch (Orach Chaim Siman 131) when he lists the days when Tachanun is omitted does not list Pesach Sheni, and the Mishna Berura does not seem to argue, and rules like the Pri Megadim (in Mishbetzos Zahav 131:15) that Tachanun is recited. The Chazon Ish Zatzal recited Tachanun on Pesach Sheini. (See Nitei Gavriel Pesach Vol. 3 Siman 57:3 footnote 3)

 

However, the Shulchan Aruch Harav (in his siddur), the Shiyarei Knesses Hagedolah and other Poskim maintained that Tachanun is not recited on Pesach Sheini. (See also Sha'arei Teshuva Siman 131:7). 

 

Every congregation should follow their own accepted custom

 

Halachos for Tuesday, May 10, 2022

 

1) We find in Chazal that Pesach Sheini is referred to as a Chag, a holiday.

 

The Midrash (quoted in Yalkut Shimoni Parashas Pinchas Perek 29) states as follows:

 

"Rabbi Levi says: in every one of the summer months Hashem wanted to establish a Chag for the Jews. In Nisan he gave them Pesach, in Iyar he gave then Pesach Katan..." (See the entire Midrash for more details).

 

Clearly this Midrash refers to Pesach Katan, i.e. Pesach Sheini, as a Chag.

 

2) Some people have the custom to eat Matzah on Pesach Sheini to commemorate the Korban Pesach that was brought on this day [by those who missed bringing it on 14 Nisan] which was eaten with Matzah.

 

Some people avoid eating roasted meat on the eve of the 15th of Iyar, just as it's prohibited to eat roasted meat on the eve of the 15th of Nisan, while others only avoid roasted lamb which is prepared as the Korban Pesach was. (See commentary of the Rashash to Mishna Pesachim 53a and Kaf HaChaim Siman 476:1)

 

Halachos for Wednesday, May 11, 2022

 

1) The thirty third day of the Omer, the 18th of Iyar, is referred to as "Lag B'Omer" and the early sources already treat this day as a special day, as a kind of Yom Tov. (See Sefer Hamanhig page 91a and Me'iri to Yevamos 62b)

 

2) The Tur (Siman 493:3) states that the Talmidim of Rav Akiva stopped dying on Lag B'Omer.

 

However, the Talmud (Yevamos 62b) clearly states that they died from Pesach all the way until Shavuos. If that is so, what then is the significance of the 33rd day of the Omer and why does the Tur write that they stopped dying on that day?

 

The Maharil writes, to explain this apparent discrepancy between the Talmud and the words of the Tur, that they died on all of the days between Pesach and Shavuos except on the days that [intrinsically] do not recite Tachnun [i.e. not counting the "rest of Chodesh Nisan, which only don't get Tachanun due to them being the minority part of the rest of the month]. These days are: 7 days of Pesach, 2 days of Rosh Chodesh Iyar, Rosh Chodesh Sivan, the 7 Shabbasos in Sefira, [and Pesach Sheini]; 17 days in all. 

 

Therefore they only died on 32 of the 49 days. As a commemoration of this, we designate the "33rd" day as the day that the dying stopped and we celebrate that day, but not that it totally stopped on Lag B'Omer.

 

[ Reader's Question:

I am a little confused as to why we celebrate Lag B’Omer based on the reason that the Talmidim of Rabbi Akiva stopped dying. They stopped dying because there was nobody else left to die. And even if they didn’t specifically die on Lag B’Omer, Since the dying picked up the following day, how is that a reason to celebrate?

 

Answer:

 

We are not celebrating the death of the Talmidim, nor are we celebrating the pause in their death, per se.

 

We are celebrating the rebirth of Torah learning and the continuation of our Mesorah which came about during this time period, namely via Rebbi Akiva and his disciples, including Rebbi Shimon bar Yochai.

 

When Rebbi Akiva lost EVERYTHING he worked so hard to build, he could have and should have been dejected and thrown in the towel (as most human beings would have done). However, he did not. He did the opposite. He went and found 5 new Talmidim and started again. From those 5 we have everything we have until today in Torah Sheba'al Peh, and specifically, via Rebbi Shimon, we have Toras Hanistar as well, i.e. the holy Zohar.

 

Thus, what we are celebrating, in essence, is the REBIRTH of Torah which happened in this time period, despite the odds against it, and since Rebbi Shimon's Yahrtzeit is in this time period, on Lag B'Omer, that was the day chosen to celebrate the REBIRTH and CONTINUITY, of Torah for Am Yisroel.

 

These words are etched in Meron at the grave of Rebbi Shimon "Ki Lo Sishakach MiPi Zaro....." Torah will never be forgotten....due in large part to the REBIRTH of Torah by Rebbi Akiva and his Talmidim, chiefly, Rebbi Shimon.

 

In a deeper sense, "They stopped dying" is a reference to the Torah. It stopped dying, and continued being transmitted!

 

There is a lot more to say about this topic, which is a deep and mystical topic with many aspects to it, but a full coverage of this is beyond the scope of this email.]

 

Halachos for Thursday, May 12, 2022

 

1) The prohibition to hold weddings, take haircuts, dance and sing during Sefirah is lifted on Lag B'Omer.

 

Ideally, the prohibition is lifted only on Lag B'Omer day and not on the eve of Lag B'Omer. (See Shulchan Aruch Siman 493:2 and Mishna Berura S"K 11. See also Kitzur Shulchan Aruch Siman 120:6)

 

2) However, the prevalent custom is to allow weddings to take place already on the eve of Lag B'Omer. (See Kaf Hachaim Siman 493:28, Aruch Hashulchan Siman 493:4 and Igros Moshe Orach Chaim vol. 1 Siman 159)

 

Halachos for Erev Shabbos Kodesh, May 13, 2022

Double Portion L'Kavod Shabbos Kodesh

 

Halachos for Erev Shabbos Kodesh

 

1) It is customary in many communities to light bonfires on Lag B'Omer eve and to sing and dance around it, in memory of the holy Tana Rebbi Shimon bar Yochai, author of the holy Zohar, whose Yahrtzeit is on this day. The Talmud Bava Metzia 59a  cites the following  powerful  statement of Rebbi Shimon bar Yochai: "It is better for a person to jump into a burning furnace rather than publicly embarrass another person". One reason given for the bonfires on Rebbi Shimon's Yahrtzeit is to  celebrate - and internalize-  this important teaching of his.

 

The prevalent custom, here too, is to already allow this singing and dancing on the eve of Lag B'Omer.

 

2) Other singing and dancing, according to some Poskim should wait until Lag B'Omer by day, while other Poskim are lenient and allow it all on Lag B'Omer eve. (See Halichos Shlomo; Moadim vol. 2 page 362 footnote 23 and Shiurei Halacha from Rav Shmuel Felder Shlita, page 16)

 

Halachos for Shabbos Kodesh

 

1) As Lag B'Omer is considered a joyous day and a Yom Tov, no Tachanun is recited on this day, nor at Mincha of the preceding day. Thus, "Tzidkascha Tzedek" is not recited by Mincha on Shabbos, when Lag B'Omer falls out on Sunday (Rama Siman 131:6 and 493:2 and Be'er Heitev 493:5. See also Levush Siman 493:4.)

 

2) Many have the custom to give children [toy] bows and arrows (Keshes) on Lag B'Omer.

 

One of the reasons cited for this minhag is to commemorate the fact that no Keshes, rainbow (which is a sign that Hashem wants to destroy the world) was ever present in the sky for the duration of the life of Rebbi Shimon bar Yochai, whose Yahrtzeit is on this day, as his merit protected the entire world. (See Talmud Yeruslami Brachos Perek 9 Mishna 2. For a novel approach to this, see Shla Hakadosh Parashas Noach, quoting the Rama in Sefer Toras Ha'Olah. The Rama's Yahrtzeit is also on Lag B'Omer)

 

In many Chasidic circles, the Rebbes shoot bows and arrows as well at the Lag B'Omer Tish (gathering).

 

Halachos for Sunday, May 15, 2022

 

1) Many people have the custom to travel to the city of Meron in the north of Eretz Yisroel for Lag B'Omer to celebrate this day at the Tzion (gravesite) of Rebbi Shimon bar Yochai (AKA Rashb"i).

 

2) This is an age-old custom that dates back many centuries, already in the times of the Tana'im. (See Kaf Hachaim Siman 493:26 and Ta'amei Haminhagim page 296 and on for an in depth list of those who used to go to the Kever of Rashb"i)

 

Some are of the opinion that already from three days before Lag B'Omer and for three days after Lag B'Omer, is also an ideal time to visit the Kever. (See Ta'amei Haminhagim page 268 footnote 43)

 

Halachos for Monday, May 16, 2022

 

1) One who is unable to physically travel to the Kever of Rashb"i can still take part in this Minhag by learning passages in the Zohar or other Torah teachings of Rashb"i. (Ta'amei Haminhagim page 274)

 

2) There is a unique minhag to give out drinks to visitors in Meron at the Kever of Rashb"i referred to as "Chai Rotel Mashkeh". "Chai Rotel" refers to an ancient measurement equivalent to approximately 55 liters.

 

The Bobov Rav, Rav Benzion Halberstam Zatzal writes that giving out this drink is a merit for childless couples to be blessed with children. (Ta'amei Haminhagim page 263-264 in the footnotes)

 

The main thing to keep in mind is that learning Torah and doing Chesed is always praiseworthy!

 

Halachos for Tuesday, May 17, 2022

 

1) Large bonfires are lit in Meron [and in communities across the world] to commemorate the bright light of the hidden Torah (which includes the holy "Zohar"; the word Zohar means "Shine") that Rashb"i revealed and brought down to illuminate this world.

 

Another reason cited for this is to commemorate the ring of fire that encircled Rashb"i and his son, the holy Tana Rebbi Elazar, as they learned Torah in the cave for 13 years. (See Ta'amei Haminhagim page 252 for additional reasons and sources)

 

2) The custom is to sing lively, as well as other special songs composed in honor of Rashb"i, and dance around the fire.

 

Additionally, it is customary to light candles near the Tzion [as well as anywhere else there is a fire] in memory of Rashb"i's Yahrtzeit.

 

Lag B'Omer was also the day Rashb"i and his son emerged from the cave where they were hiding. (See Aruch Hashulchan Siman 493:7. See Talmud Shabbos 33b for the story about them hiding in the cave for 13 years)

 

Rav Shimshon Dovid Pincus Zatzal, when discussiong the Zohar, Rashb"i and other kabalistic secrets of the Torah, would say that although most of us cannot understand and grasp the true meaning of Kabalistic teachings, the hidden Torah, it is important for every Jew to know that they exist and it was given at Sinai together with the revealed Torah. The revealed parts of the Torah that most of us study is but a tip of the iceberg of the depth and vastness of our holy Torah.

 

No matter how much Torah one learns and no matter how deep one delves into any part of the Torah, there is always more to know and deeper understandings to reach.

 

The Torah, like Hashem Himself, is endless, infinite and eternal.

 

Halachos for Wednesday, May 18, 2022

 

1) There is an age-old custom to give a three year old boy his first haircut at, or around, the age of three, and also have the boy start donning a head covering, (Commonly referred to as a Yarmulka or a Kippah) , as well as Tzitzis, at all times.

 

This ceremony, referred to by many as the "Upsherin" (Yiddish for haircut) is a joyous occasion as the parents can begin training the child (chinuch) in the Mitzvah of Peiyos (the sideburns or side locks that must be left, and are prohibited by the Torah to totally remove) as well as other Mitzvos.

 

This is even deemed a Simcha to the point of allowing this haircut to be performed during, or even postponed until, Chol Hamoed, when haircuts are otherwise prohibited. (See Shulchan Aruch Siman 531:6 and Sha'arei Teshuva Os 6)

 

2) Many people have the custom to perform the Upsherin on Lag B'Omer, and many travel to Meron to perform it in the vicinity of the Kever of Rashb"i, on this day.

 

The Ariza"l had this custom for his own children as well. (See Sha'rei Teshuva Siman 531 Os 6, and Sha'ar Hakavanos from Rav Chaim Vital Zatzal, Pesach Derush 12. See also Shu"t Arugas Habosem Orach Chaim Siman 210 where he finds an Asmachta, a biblical reference, to support this minhag.)

 

Some people have the custom to weigh the hair that was cut off the three year old child and give that amount of gold or silver to Tzedakah.

 

It is said that doing this is a segulah for the child to grow in Torah and Yiras Shomayim and live a long life. (See Sefer Segulas Yisroel, Gimel, Os 25. See also Shu"t Radvaz Vol. 2 Siman 608 where he discusses a similar minhag.)

 

Even those who do not have the minhag of an Upsherin, should not belittle or ridicule any aspects of these minhagim (or any accepted Minhagei Yisroel, for that matter) as they all stem from holy sources.

 

Halachos for Thursday, May 19, 2022

 

1) Kohanim who visit Meron should not enter the building which houses the Kever of Rashb"i.

 

Although there are those that posit that this building was built in a way that would make it acceptable for Kohanim to enter, according to many Poskim this is just a legend and there is no basis for this leniency in halacha when it comes to the holiness of Kehuna. (Ruling of Rav Shlomo Zalmen Auerbach Zatzal. See Halichos Shlomo;Sefiras Ha'Omer, Perek 11:23 and Dvar halacha Os 34. I heard that a new "Kohanim bridge" was just built there which is supposed to be a halachically acceptable place for Kohanim to stand, but each individual Kohen must discuss with their own Rav exactly where he may and where he may not go.)

 

Kohanim who are careful, when visiting Kivrei Tzadikim, to stand and daven from afar, as to ensure not to go where it is prohibited for them to go due to their special holiness, will merit having those Tzadikim who are buried there be even bigger heavenly advocates for them to have their requests answered. (See Halichos Shlomo ibid.)

 

2) A bride and groom who are getting married on Lag B'Omer, should fast on the day of their wedding. (Ruling of Rav Shlomo Zalmen Auerbach Zatzal in Halichos Shlomo; Sefiras Ha'Omer Perek 11:22. Other people should not fast on this day. See Me'iri to Yevamos 62b)

 

At a wedding on Lag B'Omer, it is best, if possible, that the seudah as well as the dancing begin before Shkiah (sunset) , while it is still the day of Lag B'Omer. (See Halichos Shlomo; Sefiras Ha'Omer, Orchos Halacha 81)

 

 

Halachos for Erev Shabbos Kodesh, May 20, 2022

Double Portion L'Kavod Shabbos Kodesh

 

Halachos for Erev Shabbos Kodesh

 

1) We are fast approaching the holy Yom Tov of Shavuos, where we will commemorate - and re-experience- Kabolas HaTorah.

 

There is an age-old custom, based on the teachings of the holy Zohar, to remain awake the entire night of Shavuos and spend the night immersed in Torah learning. (See Mishna Berura Siman 494 S"K 1 for the reason for this minhag)

 

2) Moreover, the Arizal writes that one who spends the entire night awake, immersed in Torah learning, is guaranteed to remain alive for the remainder of the year and no harm will befall him. (Mishna Berura ibid.)

 

Although this is a tremendously difficult thing to do, and on a practical level not achievable for most people, it is important to try and spend as much time as possible immersed in Torah learning on this exalted night, and certainly not squander it away with idle chatter, and certainly not with forbidden conversation.

 

 

Halachos for Shabbos Kodesh

 

1) One who will stay awake all of Shavuos night to learn Torah, and plans to drink sporadically throughout the night , if he had in mind when reciting the bracha of Shehakol on the first drink, that it should cover everything he drinks that night, that initial bracha will suffice to exempt all the subsequent drinks throughout the night. (provided he did not leave the building where he recite the initial bracha)

 

2) However, it is ideal not to have this in mind, and rather recite Borei Nefashs after each drink and a new bracha of Shehakol on each subsequent drink. (See Halichos Shlomo; Shavuos Dvar Halacha Os 4 that it isn't considered a Bracha She'aino Tzericha)

 

 

 

Halachos for Sunday, May 22, 2022

 

1) If one is awake all Shavuos night (or any night during the year) and is learning Torah or reciting Tefilos when daybreak (Alos Hashachar) arrives, he does not need to stop to wash his hands immediately. He can wash after he finishes learning. (See Halichos Shlomo; Shavuos, Perek 12: 4)

 

2) Furthermore, he may walk more than 4 Amos before washing the morning washing of Negel Vasser (unlike when one slept, where he should wash immediately and avoid walking more than 4 Amos upon rising, before washing. (ibid.)

 

It is also permissible, when being up all night, to touch the eyes, the clothing etc. before washing (unlike when one slept, where the eyes, mouth, ears, and other bodily orifices should not be touched before washing) . (ibid.)

 

Halachos for Monday, May 23, 2022

 

1) After being awake all Shavuos night (or any other night), the hands should be washed after Alos Hashachar (dawn).

 

The bracha of Al Netilas Yadayim should not be recited on this washing unless the restroom was used before the washing, in which case "Al Netilas Yadayim" and "Asher Yatzar" should indeed be recited. (See Mishna Berura Siman 4 S"K 30)

 

2) Simply touching a covered area on the body before washing will not be enough to necessitate the recital of the bracha of "Al Netilas Yadayim". (See Halichos Shlomo; Shavuos, Perek 12:5)

 

 

Halachos for Tuesday, May 24, 2022

 

1) If one slept [a Shinas Keva, more than half an hour in a bed] on Erev Shavuos, he can recite Birchos Hatorah as usual on Shavuos morning, even if he stayed awake during the entire night. (Psak of Rav Akiva Eiger Zatzal quoted in Mishna Berura Siman 47 S"K 28. There are Poskim who apply this as well to the Brachos of Elokai Neshama and Hamaavir Sheina. See Nitei Gavriel; Shavuos Perek 19 footnote 6 and  10)

 

The above is true even if the nap he took during the previous day was while still clothed. (See Halichos Shlomo; Tefilah, Perek 6:1 and 2)

 

2) If one did not sleep during the previous day and was awake all night (i.e. he did not sleep at all from when he recited Birchos Hatorah on the morning of Erev Shavuos until Shavuos morning) he does not recite Birchos Hatorah himself, rather he should hear it from someone else who did sleep, and be exempted by him. (See Mishna Berura ibid.)

 

However, he does not have to cease learning Torah as soon as day breaks (Alos Hashachar); he may continue learning until the time that he hears the Brachos from someone else. (See Halichos Shlomo; Shavuos, Perek 12, Dvar Halacha 7)

 

Halachos for Wednesday, May 25, 2022

 

1) It is customary in many congregations for the entire Tzibur to stand when the Torah portion of the Aseres Hadibros is read in public (this occurs 3 times each year: Parashas Yisro, Parashas V'Eschana and on Shavuos), as a commemoration of when they were originally given on Har Sinai, where it says (Shemos 20:15) that Am Yisroel trembled and "stood" from afar.

 

2) Although some Rishonim, including the Rambam (in Sh"ut HaRambam, Freiman edition, Siman 263, based on Talmud Brachos 12a) forbade it, as it seemingly gives more importance to one part of the Torah over another, which of course is not the case, many Poskim nowadays allow it, as it is clear to all that we are doing it in commemoration of Matan Torah and not to give importance to the particular portion that is being read. (See Halichos Shlomo; Shavuos, Perek 12:8 where he allows it. Chacham Rav Ovadiah Yosef Zatzal in Shu"t Yechaveh Da'as Siman 29 rules that it is still forbidden. See also Shu"t Teshuvos V'hanhagos Vol. 1 Siman 144 for a compromise ruling. Some posit that nowadays that we read the Aseres Hadibros  with the special Ta'am Elyon trop, it is clear that we are doing this to commemorate Har Sinai and not to give it more significance over other parts of the Torah and thus it is not an issue if we stand)

 

If one finds himself in a congregation that stands, he must follow their minhag even if his personal minhag is to specifically not stand, as maintaining the minhag of the place you are in is most important. (See Igros Moshe Orach Chaim Vol 4 Siman 22)

 

 

Halachos for Thursday, May 26, 2022

 

1) It is customary to eat dairy foods on [the first day of] Shavuos. (See Rama Siman 494:3)

 

One reason (cited in Rama ibid.) is to commemorate the Shtei Halechem, the special bread offering that was brought in the Bais Hamikdash on Shavuos, and thus eating dairy followed by meat will necessitate two separate breads for each eating. (See Mishna Berura S"K 14 - 17 for more details about this and and other things to keep in mind when eating dairy followed by meat at one meal)

 

2) Another reason (cited in the Mishna Berura Siman 494 S"K 12) is that at Matan Torah the Jews received the entire Torah (as the entirety of Torah was included in the Aseres Hadibros, according to Rav Sa'adiah Gaon and others), and thus when they returned to their homes they were only able to eat dairy items, as the new laws they were just given required lengthy preparations (of preparing for, and actually slaughtering the animals properly) before they were able to eat meat. Thus, we eat dairy as well to commemorate that day.

 

According to the first reason, it would seem that the meal itself should be at least partially dairy. According to the second reason, the Yom Tov meal itself needn't be dairy, rather dairy should be eaten at some point on Shavuos day, before the meal or any time. 

 

Indeed, there are various customs regarding this, and each individual should follow their custom.

 

 

Halachos for Erev Shabbos Kodesh, May 27, 2022

Double Portion L'Kavod Shabbos Kodesh

 

Halachos for Erev Shabbos Kodesh

 

1)  Some people also have the custom to eat milk and honey on Shavuos, as the Torah is likened to milk and honey. (Mishna Berura Siman 494 S"K 13)

 

2) The holy Chofetz Chaim writes (in his Hakdama Rishgona to Likutei Halachos on Maseches Zevachim) to explain why the Pasuk (Tehilim 19:11) says "U'Mesukim M'dvash V'Nofes Tzufim", that the sweetness of Torah is sweeter than the sweetness of honey and the honeycomb, as follows:

 

“...It is known that the nature of honey is so sweet to the point that if something, such as bread or meat or any other item, falls into honey and stays submerged in it for an extended period of time, the item that fell in will be transformed into pure honey.

 

In fact, according to most Poskim, if the item that fell in was a forbidden food, it will become permissible after it is transformed into honey!

 

This is what the Posuk is teaching us, that the powerful sweetness of Torah is even more powerful, and transformative, than honey, to the point that if someone cleaves to the Torah and toils in learning it properly, even if his nature was very bad, the Torah can purify him and elevate him and transform him into a totally different, and better person! This is what Chazal in Pirkei Avos (Perek 6:1 ) mean when they says that the Torah can purify a person into a Tzadik, Chasid , Yashar V’Ne’eman!”

 

What better time can there be to eat honey than at the time of “Matan Torah”!

 

 

Halachos for Shabbos Kodesh

 

1) As many people eat dairy meals on Shavuos, we will review some relevant Halachos to keep in mind.

 

It has become customary in kosher kitchens to designate separate tablecloths for use with meat and dairy foods.

 

The tablecloths should be significantly different in color, size or other easily identifiable features, and easily identifiable by all members of the household as the ones used for meat or milk. (See Shulchan Aruch Yoreh Deah Siman 89:4 and Darchei Teshuva 89:48)

 

2) The tablecloths should not be used interchangeably for meat and milk without being washed, even if they have been wiped down well between uses.

 

If, however, they were machine washed, they may be switched from meat to dairy and vice versa. (See Darchei Teshuva Yoreh Deah Siman 121:60 and Rama Orach Chaim Siman 442:11 and 451:18 and Mishna Berura there)

 

Some Poskim allow using the same tablecloth for meat and milk if it is flipped over and separate sides are used for each food class, since most of our foods nowadays are served on dishes and don’t come in direct contact with the tablecloth.

 

However, it is best to be stringent, where possible.  (See Pischei Teshuva Yoreh Deah Siman 89:18 quoting the RadVaz)

 

 

 

Halachos for Sunday, May 29, 2022

 

1) Leftover bread which was on the table at a meat or dairy meal, no longer has a status of parve, and should be placed in a bag and kept track of, so as to make sure they aren’t used in the future at a meal of the opposite class.

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2) A cutting board that is designated for cutting bread should be kept away from meat and dairy foods.

 

Also, this cutting board should not be placed on the table and used to hold the bread during the meal, and definitely no butter or gravy should be smeared on the bread while it is on this parve cutting board.

 

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