HALACHA FOR TODAY

462) Q: What the rule about news and Lashon Hara?

I’ve been told that public information is not considered lashon hara, but sometimes even when I’m skimming through frum Jewish news and see some of the headlines I’m hesitant to read some of these articles due to their exaggerated, harsh language and wording.
 

A: It is prohibited for newspapers or any other news outlets to  report Lashon Hara. Although sometimes there is information that is already well known and indeed it may sometimes  be permissible to report that, still any additional details, embellishment of the facts, hearsay etc. that is reported, is Lashon Hara. Frum news sources must ascertain from rabbanim that everything they report is accurate and permissible according to the Torah. Not every news source that calls itself “frum”  is actually following halacha,  and each individual on his/her own must make sure to not read, and surely not repeat things that may be Lashon Hara, simply because it was already “printed”. (See  Michtevei Chofetz Chaim 42)

 

Also, not everything that is reported may be believed as 100% factual truth and if necessary to know that piece of info, it must be independently verified.
 

463) Q: Where is the source for someone to open  the Aron kodesh if his wife is pregnant?
 

A:The Chida (Avodas HaKodesh;Moreh B’etzba 3:90) writes that as a Segulah for a woman to have easy labor, her husband should do Pesicha(open the ark) in the 9th month of her pregnancy.

Some people try and get as many Pesichas as possible during the 9th month, however I heard from a respected Rav in the name of the Chida that this should be done only once during the 9th month and not more times, as if one gets  many Pesichas people will realize that his wife is expecting and that is not a Hanhaga of Tzniyus to “announce” that to the entire congregation, and can actually counteract any benefits of this Segulah.
 

464) Q: I understand that a kohen that has murdered someone can no longer Duchan; on the other hand, if a kohen mohel performs a bris on a child who subsequently dies from his injuries, that mohel can duchan.  What is the status of kohen who kills under self defense, or under the laws of Din Rodef?

A: There is a dispute here between the Shulchan Aruch and the Rama regarding this.

According to the Shulchan Aruch (Siman 128:35), a Kohen that killed someone unintentionally (B’Shogeg), even if he repented for this act, is disqualified from participating in Birchas Kohanim. The reason for this is that although his Teshuva is accepted (as nothing stands in the way of sincere Teshuva) it is still not proper for the same hands that caused death to be used in blessing the Jewish nation (Based on the concept of Ain Kateigor Na’aseh Saneigor. See Mishna Berura S”K 129).  Sephardic Jews  follow this ruling.

According to the Rama, if he did Teshuva on the killing, he can once again participate in Birchas Kohanim (Some authorities accept this Teshuva even for a deliberate killing, but many do not. See Mishna Berura S”K 131 and Biur Halacha Dibur Hamaschil Afilu B’Shogeg). Thus, Ashkenazic Jews follow this ruling and allow one who killed unintentionally  and repented to once again participate in Birchas Kohanim.

The above is only regarding unintentional death (shogeg). Regarding accidental death (Oi-ness) all agree that he is not disqualified and may continue to participate in Birchas Kohanim (See Mishna Berura  S”K 128)

Thus, for example,  if a Kohen is involved in a auto collision that results in someone’s death, if he was driving safely and following all the laws, he may continue to participate in Birchas Kohanim, as it is considered Oi-ness. If he was speeding and/or not following all the laws, a Rav should be consulted for halacha L’Ma’aseh to determine if it is considered shogeg or even Meizid (negligent/intentional).

The reason that a Kohen who performed a bris where the child died may continue to duchen, is not due to Shogeg/Oi-ness, rather because we have no way of directly attributing the death to the Milah as it could have been caused by other reasons (See Mishna Berura 128:1323)

Killing in self defense is similar to  Oi-ness (as the Torah does not consider this  a prohibited  action of killing) and should  not disqualify a Kohen from duchening.

For Halacha L’Ma’aseh a Rav should be consulted.
 

465) Q: Are spices, like garlic or onion powder considered a sharp food?

A: Usually not, unless it is extraordinarily strong like vinegar. And even then,  according to many Poskim, Davar Charif (sharp foods)is only a problem when it is cut with a knife, which you cant do by spices. (See Taz Siman 96:3)

466) Q: 1) It says in Shulchan Aruch (101:4) (Hilchot Tefila) in the end of the sif, that according to the yesh omrim, even if one davens alone, they may ask for anything that they need except for in Aramaic. The Mishna Berura explains that Aramaic is seen as “disgusting in their (the angels) eyes”. Number one, why is that the case?
2) Why would we say yekum purkan  min shemaya (which is in Aramiac) because this seems to be lower than all other languages, which is why one does not say this prayer, except when one is with the congregation. The same question for berich shemey.

A: The Mishna Berura does not say because its disgusting. Rather, it's because the malachim do not understand the Aramaic language (which in reality is a variation of Lashon Hakodesh) and thus will be unable to take our Tefilos  to Hashem. When we are in a Tzibbur, we don’t need them to, as the Shechina is there, and thus Hashem Himself takes our tefilos directly.

Aramaic is not a low language at all. It is the language of the Talmud! It is the language spoken by our great Tana'im and Amora'im! In fact, it is the highest of our Tefilos which we specifically say in that language so they go directly  to Hashem without  the aid of any messengers.  The Talmud Megilah 3a tells us that the  Targum Onkelos, which is written in Aramaic, was given to Moshe Rabbeini on Har Sinai alongside the Torah! (The Malachim may consider Aramaic as an inferior language (which is a deep discussion in itself, which is beyond the scope of this email) but in reality it isn’t.(See Tosefos Shabbos 12b dibur hamaschil She'ain, The Rosh  to Berachos 2:2 and Gilyon Hashas to Shabbos 12b quoting the Ra'avad in Tomim Dayim, Biur HaGra  Orach Chaim101:11 for more on this.)

467) Q: Where can I find the halachos that are nogeia (pertinent) to Dayanim {Jewish Judges). What kind of gifts are they  allowed to accept and what kind are they not allowed to?
For example: Let’s say a Dayan did a Chalitza or a Get.  He doesn’t want to get paid. One side insists on giving money. So can the Dayan allow that money to go towards a sefer that he is
publishing for the public’s benefit?  Would this not interefere with the Dayin being able to sit on a case in the future for this donor?
What about someone who is always contributing seforim to the Dayan.  Is this permissible?
Where can I read up on the halachos of what is permissible and not in connection with a dayan?
 

A:This is a Lav (Torah prohibition) in Parshas Mishpatim, and even the most pious dayan can-and will- be swayed by gifts, and will be unfit to judge the donors case. See  Gemara Kesubos 105a and b, Sefer HaChinuch Mitzvah 83, Rambam Hilchos Sanhedrin perek 23, Shulchan Aruch Choshen Mishpat Siman 9.
From what you described it would seem problematic to take money for his sefer, but a Rav must be consulted for Halacha L’ma’aseh.

468) Q: How is davening (praying) the way to repentance?
A:Teshuva is often interpreted as “repentance”. Although, that’s true in a sense, the actual definition of Teshuva is “Return”, returning to Hashem.
When we sin we get distanced from Hashem, and that is the saddest thing that can happen to a human being, as closeness to Hashem, our Father, is the best thing for our souls.
When we do Teshuva, besides for regretting our sins and resolving to not repeat them, we must also heal the rift that we caused to happen between us and our Father in heaven.
When we daven, we are in essence talking to Hashem, and thus when done with sincerity we are becoming close to our Father again.
The closer we get, the better off we are.
 

469) Q: What is the importance of the proper time of Tefilah?

A:Each of the three Tefilos that we have was instituted respectively by our forefathers Avraham, Yitzchok and Yaakov ( and Tefilas Musaf was instituted by Yosef Hatzadik, according to Kabalistic sources. Other sources say that Rochel Imeinu instituted tefilas Musaf of Rosh Chodesh.)
 

Each of the tefilos were instituted at a different time of day, and when the time for any one  is in effect the others are not. There are many kabalistic reasons for this as well, but this is not the place for them.

The zman for Shachris is until the end of 4 hours of the day, and B’dieved it may be said until Chatzos. It is prohibited to be  recited after Chatzos (or after half hour past Chatzos according to a minority opinion)  and doing so is an Issur. If one had a circumstance beyond his control where he didnt daven shachris before the deadline, he must then daven two shemona esrei’s at Mincha. (See Mishna Berachos 26a, Shulchan Aruch, Rama and Mishna Berura Siman 89:1, and Shulchan Aruch Siman 108)
 

470) Q: I have heard conflicting views if in the snow on Shabbos, one may put a bag over his shoe so that it should slide in smoothly into his rubber boots. What can you say regarding this matter if it’s a machlokes or not and what your sources are.

A: Rav Simcha Bunim Cohen shlita in his Sefer The Shabbos Home Vol. 1,page 121 writes that he heard from Maran Rav Moshe Feinstein Zatzal that these arent considered garments and may not be worn outside of an Eiruv.

Rav Dovid Zucker shlita from the Chicago Kolel is quoted  as ruling that it is permitted, and that it’s no different than a bag on a shtreimel or hat, where  if part of the body is  also covered, it’s OK (and  Rav Moshe  Zatzal himself allows it in such a case).

I suppose that Rav Moshe Zatzal’s reasoning to  differentiate between these two bags is that the bag on the shoulder can protect from rain or snow as well, whereas the bag in the boot  does not serve a purpose of protection of the body, and is only there to aid in getting the boot onto the foot, but once its on it serves no purpose. If the boot would have a hole in it, or if the bag would otherwise serve a purpose to the body such as warmth ot protection from getting wet, Rav Moshe Zatzal would probably agree that it was permitted.
For Halacha L’Ma’aseh your rav should be consulted.

471) Q: You wrote that women may wear watches on shabbos out of the Eruv.  I thought women weren’t allowed to wear jewelry on Shabbos outside the Eruv , so why would a watch be any different?

A:Although inthe times of the Mishna and the Talmud indeed women were prohibited from wearing most Jewelry, as we worried that they would remove it to show their friends and thus end up carrying in a prohibited place, this is not the halacha today.

There are many reasons discussed  in the Rishonim and Poskim as to why the prohibition was lifted (it is already hundreds of years that this prohibition has been lifted).

Some of the reasons given are that the prohibition was only in a proper Reshus HaRabim (public domain) and not in a Karmelis (smaller public domain), where carrying is a rabbinic prohibition, and most of our streets nowadays are not real Reshus Harabim. Another reason given is that nowadays women do not remove jewelry to show their friends in middle of the street, so the Gezeira doesn't apply. Another reason cited is that women will be unable to abide by this prohibition.

Bottom line is, all Poskim agree that nowadays women may wear most common jewelry on Shabbos even in areas that have no Eruv.
See Aruch Hashulchan Siman 303:21 and 22 for more on this topic.

472) Q: I  wanted to know if it’s permitted to carry the Megila to shul on shabbos in the afternoon in a year when  Purim beginson  Motzei Shabbos?

A: Carrying the Megilah to shul is prohibited, according to many Poskim, even if an eruv is present, as doing so is preparing on Shabbos for Weekday. Rather the Megilah should be brought ot Shul on Erev Shabbos. (See Kitzur Shulchan Aruch  Siman 141:17 and Sha’arei Teshuva Siman 693:1. Some Poskim are more lenient, if it is done discreetly, and also used to learn from on Shabbos itself. See Shemiras Shabbos K'hilchasa Perek 28:83)

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473) Q:  Is there a source, and if so what is it, for giving gifts between Chosson and Kallah.

 

More specifically, if I am asked to assist a choson/kallah with wedding expenses and they say that part of the expenses is $10k in jewelry, to me that seemed absurd that they would spend so much if they don’t have the money.

 

The response was that in their circles this is the “minhag.” Is there a source for this minhag or is it just keeping up with the Jones' became the norm and then translated into the minahg.

 

I would not expect any source to say specifically $10k, but does it say give generously, multiple pieces, at each occasion (Tu beshevat, Purim) until the chasunah? If this was a “legitimate” expense I would be more open to supporting.

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A:Yes, there is definitely a well established minhag for gifts between Choson and Kallah at the time of the engagement as well as throughout the entire period of the engagement. (See Rama Even HaEzer Siman 45:1 and Magen Avraham Orach Chaim Siman 444:9)

 

Of course, the gifts need not be extravagent or beyond the means of what can be afforded, but they should be on par to what others in their circle give/get as to not to cause any hurt feelings between the bride and groom.

 

As an aside, when giving these gifts it’s important when a groom sends a gift to his bride that he have in mind that it NOT be for the purposes of “Kidushin” and also the Choson should send them via messenger and not hand them over himself as that is not considered abiding with Hilchos Tzniyus (See Rama Even HaEzer Siman 45:1 and 2. See also Shu”t Rav Eliyahu Mizrachi Siman 19)

 

Of course, every individual should seek and follow the guidance of their Rav in this area, and in all areas of halacha, hashkafa and Yiddishkeit.

 

474) Q:Is it true that according to Kabbalah, the beds in one’s room should face a particular direction and if so, which direction would that be?

A:  Yes, a person’s bed should ideally be positioned in the north-south position.
According to  many  rishonim this applies only to married men and only at times when together with their wives.
If this is not possible or practical, you have on whom to rely and  the bed may be positioned any direction, even when husband and wife are together.
(See Talmud Brachos 5b and Rashi and Tosefos there and Rambam Hilchos Bais HaBechira Perek 7:9. See also  Shulchan Aruch HaRav  Siman 3:10)
 

475) Q: Is a kohen allowed to fly in a plane or helicopter over a jewish cemetary?

A: No. If a Kohen knows for sure that he will be flying over a Jewish cemetery he may not take that flight, as the impurity of a grave goes straight up until the heavens. However, he does not have to assume that every flight path will do so, and thus doesn't need to avoid flying altogether when it isn't for sure that a Jewish cemetery will be flown over

476) Q: Is 1 dollar  and 50 cents enogh for Matonos L’evoyim?

A:Although the Mishna Berura writes that he doesnt know the precise amount, and he quotes rishonim that a “shaveh Prutah” is  enough,the Poskim say it should be something significant for a meal.

Rav Moshe Feinstein Zatzal  said that it should be the equivalent of a roll and a coffee. $5.00 should surely cover it according to everyone.
Of course, the more  you  give the better.

477) Q: Is it OK to read in the restroom? and if yes would the magazine like country yossi or mothers helper be OK?

A: Yes, it’s OK to read in the restroom, as long as Torah content isn’t read. If those magazines contain Torah, it is best to avoid bringing them into the restroom in the first place, even if those parts aren’t read.

478) Q: I want to  mail someone a check for Purim.  Is this counted as Matanos L'Evyonim on Purim?

A:If it gets there by Purim and they are able to cash it on Purim (harder in a year when Purim is on a Sunday) then it's surely OK.

 

If he cannot cash it on Purim, some Poskim (including Rav Nisim Karelitz zatal) say it won't be a fulfillment of Matanos L'Evyonim, while other Poskim (including Rav Moshe Feinstein and Rav Shlomo Zalmen Auerbach Zichronam L'vracha) maintain it is still a fulfillment of the Mitzvah, despite the fact that it can't be cashed until after Purim, and even if it is a post-dated check. (See Halichos Shlomo; Purim Perek 19:23)

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if it only gets there after Purim, it won't be considered Matanos L'Evyonim, rather plain tzedakah.

479) Q: Is is permitted to listen to music on Ta’anis Esther- being that it is a fast day?

A:Yes, although it’s a fast day, it isn’t a fast day based on our mourning of the destruction of the Bais HaMikdash, and thus listening to music, showering. taking a haircut  and other  things that bring pleasure are halachically allowed. (Of course, the type of music should not be the variety that takes away from the spirit of the day)

480) Q: What is the din regarding the use of a peeler on yomtov regarding  borer etc.
A:Borer on Yom Tov is a very complicated sugya.
Bottom line: A peeler is permitted to be used on Yom Tov. (See Shmiras Shabbos K’Hilchaso Perek 4:10 and footnote 16)

481) What bracha (and bracha achrona) are onion rings? ( the ones you buy in a pizza shop, not the snack food kind)

A: They require a Mezonos as they are usually made with a significant batter containing Mezonos ingredients on the outside, and are thus the Ikar.
The Bracha Achrona is more tricky. If a Kzayis of the batter part is eaten within  Kdei Achilas Pras (approximately 3 minutes) it will require Al HaMichya, otherwise Borei Nefashos is recited ,provided that a Kzayis of the inside and outside combined was consumed within 3 minutes.
 

482) Q: Is there any mekor (source) for standing up when a Chosen & Kallah walk down the chupah? I understand standing up for a zaken or a talmud chochom (if the father or mother fit that description), but what about a typical situation, where the chosen/kallah and their parents are not a zaken and not a Talmid Chochom/Rav, am I obligated to stand up for them?

A: There is no real Mekor for this. It is a minhag that developed based on the fact that Choson is likened to a King, and of course for a king we stand up. (See Tashbatz Katan Siman 465)

483) Q:If someone is on a diet and it helps him to do the following, is it OK, or is it bal tashchis? To bite into a piece of cake, chew it, taste it, and then spit it out in the trash can? he enjoys the way it tastes, but knows  its not good for him to swallow it.

A: I don’t think it’s a problem to do this. He isn’t wasting the food, as he is using it  in a way that satisfies him. Also, he puts it in his mouth, and now when he takes it out it isn’t  “Ra’ui L’Achila, fit for consumption ” anymore, so discarding it isnt Bal Tashchis. Lastly, there is a concept of “Bal Tashchis D’Guf Adif” meaning it is better to waste some food than to waste your body, which if it isnt healthy for your body is considered hurting it. (See Talmud Shabbos 140b).

Of course, a brach Rishona will be required, as the food is tasted and enjoyed.

484) Q: Have gedolim in recent times rendered a p’sak or ethical perspective as to whether a person should ideally pursue a parnasah that is blue collar so as to enable him the ability to think in learning at least to some degree while working being that the Nefesh Hachaim clearly states that even those that work should/must think in learning… during that time – though such a job may pay him less or that for some reason today’s society is different and is not subject to this?

 

Also what can be said as to one who would like to do nothing more than sit and learn all day or something in chinuch and is able and willing to adjust to a large degree… but feels (felt) the responsibility to be set up with a parnasah for his family but really is not ‘fitting’ in with the work he does i.e. is just not happy and/or not enjoying himself at all there, he feels this is simply ‘silly/petty stuff’ oilam hasheker, though is getting the work done; what should be said to such a person? Is there an alternative? Should he rise up and just throw himself to Hashem (so to speak)…?

A: A Person should definitely try and find employment in a field/environment that is conducive to his being a frum Yid.

This includes more than just a clean area to be able to think in learning. This also includes not being around vulgar and impure people whose mouths spew filth etc. Yes, Hashem expects Hishtadlus, but  being in a place that a frum yid doesn't belong  is not required and isn't considered hishtadlus.

It is a very high level to simply throw yourself to Hashem, and until one is ready to do that one must do his utmost hishtadlus to find a decent job to support his family. (Even though it is Hashem that provides 100% of our Parnassah, and not the Hishtadlus that one does, still Hashem has mandated that we do Hihtadlus, either as a K'nas, as per the Mesilas Yesharim Perek 21, or  for other explanations that are too lengthy for this email.)

 

Regarding if any particular person should opt for kolel over a job, it is impossible for me to give you an opinion via an email to someone I don't know personally. A Rav should be consulted.
 

485) Q: What is the difference between a segulah and a superstition?

A: Segulos are based on the Torah while superstitions are made up and are often against the Torah’s way.

Sometimes it’s hard to know if something is a segulah that works according to Chazal or not, so it’s always best to rely only on Segulos that have reliable sources in the Seforim or at least ones that were handed down from generation to generation.

Jumping to follow every new “segulah” that appears on the scene without verifying its authenticity is foolish.

“Ain Segulah K’Torah, there is no better Segulah than [learning and following the] Torah”

See Sefer Peleh Yoetz, Os Chof, Kibud Av V’Em where he writes
“…There are people who spend large sums of money for the opportunity to do the Mitzvah of opening the Aron Kodesh or to be a Sandek at a Bris and similar things which are not biblical or Rabbinic Mitzvos rather just a good deed (i.e. a Segulah)…yet every time one obeys their father and mother they fulfill a huge biblical Mitzvah…[yet] fools give up this opportunity [often for the lesser opportunities]and are punished”
 

486) Q: What is the reason that a Kalah (Bride) and both mothers circle the Choson (Groom) seven times under the Chupah? Also, what is the source for this custom?

A: There are many reasons cited for this custom. One reason cited is that the seven circlings correspond to the 7 times it says “Kol” in the chapter of Mizmor L’Dovid Havu Lashem Bnei Ailim…(Tehilim 29) (Based on Tikunei Zohar Tikun 6). Another reason cited is that the 7 circlings show that the marriage is being done in honor of Hashem who reigns in all 7 skies. (Sefer Sh’Eiris Yaakov Siman 18)
There are many other kabalistic reasons as well for this age-old minhag.

Some  readers emailed  with the following additional reasons:

1) “I once learned that the kallah encircling the chosson 7 times is parallel to the 7 times that bnei yisrael encircled yericho- showing that the kallah is creating a spiritual choma/wall around her husband”  

2) “Perhaps another reason for the 7 times (I think I saw this somewhere) is that there are 7 names for the yetzer hara and the new kalla is destroying him by having her new husband only focus on her so he won’t come to sin with others.

 

Another reader sent in the following information from an article by Mrs. Shira Smiles:

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In Ashkenazic tradition, the kallah, along with her chaperones, walk around the chassan either three or seven times. Chazal teach us that a man who lives without a wife lives without a wall. When encircling the chassan, the woman is symbolically creating a “wall” of protection around her husband, protecting him from external temptations.

Seven is a sign of strength, hence the kallah’s seven circuits, which parallels the walls of Yericho that Bnei Yisrael surrounded for seven days. Rav Kaplan notes another parallel to the Seven Nevios (Sara, Miriam, Devorah, Chana, Avigail, Chuldah, and Esther) and the Seven Shepherds (Avraham, Yitzchak, Yaakov, Yosef, Moshe, Aharon), a sign we’re asking them to protect the couple in their new marriage.

Netai Gavriel notes that some would count the seven circuits around the chassan using the same expression the Kohein Gadol used when counting the blood sprinkling during his seder ha’avodah: “achas v’achas, achas v’shteyim” to once again remind us of the intensity of the ceremony under the chuppah.

The source for encircling the chassan three times is the words “I will betroth you,” found three times in Sefer Hosheia (2:21–22), which represents the commitment between husband and wife.

A deeper understanding of the chassan’s encirclement can be inferred from a beautiful insight of Shvilei Pinchas on the interrelationship between the roles of the chassan and kallah. The Midrash teaches that the Torah was created as black fire on white fire. The black fire is the letters of the Torah, which men are instructed to learn. The white fire is the parchment, representing the role of the woman, which is to create an atmosphere that enables the man’s learning to thrive.

When a sofer begins to write on a parchment, he needs to verbalize that this will be used for something holy. Similarly, when the chassan states “harei at mekudeshes li,” he’s symbolically designating “his parchment” for this kadosh role. The torches that escort the chassan and kallah are also a reminder of this black and white fire.Based on this, in encircling the chassan, the kallah, wearing white, is creating a “poel dimyoni,” an image of wrapping the parchment around a “letter of the Sefer Torah” — i.e., her chassan, who embodies a letter of the Torah. She’s escorted by the two mothers, who are metaphorically transmitting Toras imecha to her.

 

487) Q: Before Pesach I get many letters, emails and "tzedaah links" from variuos Tzedaka organizations requesting money for their cause.

Say I get about 100 solicitations this month. Is it better to give to one organization $100 or $1 to 100 organizations?

 

A:In general, it is better to spread the wealth rather than give all your Tzedaka dollars to one place.

 

This doesn't mean you can't give more to causes you feel for and not at all to a cause that doesn't touch your heart,it just means that it is praiseworthy to spread it out. (See Rambam to Pirkei Avos Perek 3 Mishna 15 )

 

Do keep in mind though, that there are also halachic guidelines about who takes precedence over others, such as family, Talmidei Chachamim, Aniyim in your city etc., as we have discussed at length in the past.

 

Also, remember that nobody ever loses out from giving tzedakah, so thank Hashem that you are on the giving end, and thank Him for every giving opportunity that He sends your way!

488)Q: Does one have the achrayus to “nullify bad dreams”? (Like if someone hears of someone’s death in his or her dream).  Also, is it a bad siman to dream of one’s own teeth falling out?

A:There is no obligation to nullify bad dreams, but if they are persistent and really bothering you, a Rav should be consulted as to the best course of action.

The Talmud (Brachos 55a) says that untold dreams are like unopened letters and thus  have no meaning. The best thing is to try to ignore them and hope they go away. Davening and Teshuva are also a good idea when it comes to clearing bad dreams from your head.

The Talmud (Brachos 56a) does discuss dreams regarding teeth falling out , but its best to discuss with a Rav rather than trying self interpretation and making yousrself  nervous and anxious  for no reason.

The Talmud (Brachos 55b)also says that good people have bad dreams and vice versa. The topic of dreams is a  long and complicated one and not possible to cover it all in an email.

489) Q: Does a person who gives a class/speech and barters the payment for a stay at a hotel, have to (according to halacha) pay taxes on the value of that stay?

A: If according to the law of the land it is required, then according to halacha it would be required. For Halacha L'Ma'aseh, a Rav  kowledgebale in Choshen Mishpat should be consulted.
 

490) Q: As  I clean my house for Pesach, my husband makes me throw out any real Chometz that we will not be able to finish before Pesach, as he doesnt sell such Chometz. Is this an issue of Bal Tashchis as this food is perfectly fine.
 

A: There is no issue of Bal Tashchis as the Torah commands us to get rid of this Chometz.

 

Even though we rule that it can halachically be sold and bought back after Pesach, it isn’t the best thing to do for real Chometz as this “selling” is a bit deceptive, and those who do not rely on selling of the chometz have many Poskim to rely on to avoid this practice. (Psak of Rav Yaakov Kamenetsky Zatzal, Sefer Emes L’Yaakov Siman 448 footnote 437)

 

Of course, for Halacha L’Ma’aseh about what you may or may not sell, a Rav should be consulted.

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491) Q: I heard that dipping into the wine of havdalah and then putting your hand into your pocket is originally based on a non-Yehudi source. What is the earliest source for this minhag?

A: There is no real source for putting wine in the pockets (unlike wine on the eyes, which is a real minhag with source in Chazal;  See Pirkei D’Rav Eliezer (Perek 20. See also Shulchan Aruch Siman 296:1 where it says “to wash one's face with the leftover wine to show how much we love Mitzvos”).

 

However, many big people were known to do it, so I don’t think it would be from a non- Yehudi source.

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492) Q: If one has the E-Z filter attached to one’s faucet, can it be used on Shabbos, or is there a problem of the Melachah of Borer on Shabbos which is prohibited?

A: As long as the water can be used without the filter, and the filter is only there for added protection then it may be used on shabbos. if , however, the water is unsafe to drink without the filter (as is the case in certain areas) , or if halachically the water may not be consumed without a filter, then the filter may not be used on Shabbos. A Rav should be consulted for Halacha L'Maaseh.
 

493) Q: I will be leaving my house a few days before Pesach and doing Bedikas Chometz early, do I still put down the customary 10 pieces to “find”?
 

A: The accepted Minhag is not to put out the 10 pieces when doing Bedikas Chometz early. The reason given is that since you do not recite a Bracha when doing Bedikas Chometz early, thus there won’t be a problem of a potential “Bracha L’Vatalah” if no Chometz is found. (This is the main reason for the 10 pieces in the first place) (See Piskei Teshuvos Siman 432:5 where he brings some opinions that the 10 pieces should be placed anyhow. However, that isn’t the accepted Minhag)
 

494) Q: Are peanuts considered Kitniyos and thus prohibited to eat on pesach (for Ashkenazim) or not?

A: There is a debate in the Poskim if peanuts are considered Kitniyos. Rav Moshe Feinstein Zatzal (Igros Moshe Orach Chaim Vol. 3 Siman 63) ruled that they are not Kitniyos. However, he does write that those who have the custom to treat them as Kitniyos should hold on to that custom and continue not eating peanuts and peanut products on Pesach.Other Poskim maintained that peanuts are indeed Kitniyos and should not be eaten. Some Poskim prohibit actual peanuts but allow peanut oil to be used.(See Shu”t  Melamed L’Hoel Siman 88, Sefer Mikraei Kodesh Vol. 2 Siman 60 and Halichos Shlomo, Pesach, Perek 4 Dvar Halacha Os 28)

Of course for Halacha L’ma’aseh a Rav must be consulted.