Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. MansourDaily Halacha - delivered directly to your computer and/or mobile device.https://itorah.com/daily-halacha/en-usCopyright 2024 iTorah.comThu, 28 Mar 2024 08:00:00 -0500Thu, 28 Mar 2024 08:00:00 -0500http://blogs.law.harvard.edu/tech/rssitorahwebsite@gmail.comRabbi Eli J. MansourDaily Halacha by Rabbi Eli J. Mansour - delivered directly to your computer and/or mobile device.Daily Halacha Given Daily by Rabbi Eli J. Mansour. Please check back frequently to get the latest Halacha.Torah Learning Resources.itorahwebsite@gmail.comNoPerforming Teshuva Each Day; Repenting for Negative Character Traitshttps://dailyhalacha.com/HalachaClips/1506.mp3The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) begins the seventh chapter of Hilchot Teshuva (listen to audio for precise citation) by emphasizing the importance and value of Teshuva (repentance). Having established in the previous chapter the philosophical basis of the doctrine of free will, that God does not interfere with man's decision to act properly or sinfully, Maimonides now writes that one must exercise his free will by repenting from his misdeeds. A person has the ability to refine his conduct and thereby earn a share in the World to Come, and it therefore behooves each and every individual to perform Teshuva and correct his flaws. In the subsequent passage (Halacha 2; listen to audio for precise citation), the Rambam adds that one should make a point of repenting each and every day of his life. Nobody knows how long he will live; not every person is blessed with longevity. As such, it is unwise to delay Teshuva and think to oneself that he will have time to repent when he reaches old age. Death could come upon us at any moment, and we must therefore ensure to repent immediately upon committing a transgression, and to clear our record each day. The Rambam cites in this context the verse from the Book of Kohelet (9:8), "At all times your garments shall be white." One must see to it at all times that he is "white," pure of sin, as any moment could prove to be his last, Heaven forbid. In Halacha 3 (listen to audio for precise citation), the Rambam teaches that one must repent not only for the wrongful acts for he committed, but also for negative character traits. The Rambam lists here numerous tendencies for which one must repent, including anger, competitiveness, envy, lust for money or fame, and overindulgence in food. Even if these tendencies have not resulted in particular misdeeds, they nevertheless require one to repent. In fact, the Rambam adds, Teshuva for negative tendencies is generally more difficult than repenting for specific acts of sin. Unlike isolated acts, negative tendencies become second nature and part of one's personality, thus making it particularly difficult to overcome them. One must therefore invest considerable effort to refine his character and rid himself of these negative qualities. Moreover, the masters of "Musar" have taught that repenting for negative character traits often holds the key to successful Teshuva for specific acts. Virtually all acts of sin, they observe, result from inherent flaws in one's character. Thus, by cleansing one's personality of negative tendencies, he can help ensure to avoid misconduct. Hence, perfecting one's character by ridding himself of the negative qualities listed above constitutes the cornerstone of the Teshuva process and must therefore be given primary focus and attention as part of our efforts to fully repent.Thu, 28 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515The Prohibitions of Misleading or Insulting Another Personhttps://dailyhalacha.com/HalachaClips/1858.mp3The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Ki-Tese (12), discusses a number of prohibitions regarding the way one speaks to others. First, he addresses the prohibition of "Genebat Da'at" (literally, "stealing one's mind"), or misleading another person. The Torah forbids misleading another person even if the misleading information will not cause a financial loss, but will leave the other person feeling indebted. The Ben Ish Hai gives the example of an extending an invitation to one's fellow knowing full well that he has already made plans to eat somewhere else. If a person knows that his friend is eating Friday night dinner with his parents, for example, it would be forbidden to extend to him an invitation so that he would feel a debt of gratitude. Similarly, the Ben Ish Hai writes, if a person knows that his friend is observing a fast, such as on Ereb Rosh Hodesh, he may not offer him food or a drink, misleading the person into thinking that he is sincerely making a genersou offer. The Ben Ish Hai adds, however, that this prohibition applies only if one extends the invitation in a persistent manner. Simply stating one's desire that his fellow join him for a meal is often done as a common, salutary greeting, much like saying, "Good morning" or "How are you." People will often say, "Why don't you come by?" as a friendly greeting, and not necessarily as a sincere invitation. The Ben Ish Hai writes that one may extend a perfunctory invitation such as this even if he knows that the other person cannot join him, since the "invitation" is stated simply as a friendly greeting. The prohibition of "Genebat Da'at" applies only if one asks persistently that the other person join him, knowing full well that he had already made other plans. The other prohibition addressed by the Ben Ish Hai in this context is that of "Ona'at Debarim," or verbal abuse. He writes that just as the Torah forbids "Ona'at Mamon," cheating other people by overcharging for merchandise, it similarly forbids causing a person pain through words. In fact, he adds, causing a person harm with words is a more grievous sin than overcharging, since the latter can be rectified by returning the money. Words, however, cannot be retrieved once they are spoken, and the harm they cause cannot be undone. Moreover, causing harm through words hurts a person directly, as opposed to "Ona'at Mamom," which affects only his finances. For this reason, insulting one's fellow is considered a more severe Torah violation than cheating him financially. The Ben Ish Hai notes that "Ona'at Debarim" is not confined to berating and shouting explicit insults at one's fellow. It includes any speech that causes one's fellow distress, including calling him by a nickname to embarrass him. The Ben Ish Hai emphasizes that even if a person has grown accustomed to a certain nickname and is no longer ashamed by it, one who calls him by that name for the purpose of embarrassing him transgresses the Torah prohibition of "Ona'at Debarim." Summary: It is forbidden to mislead another person, even if there is no financial loss entailed. For example, if a person knows that his friend had already made plans for lunch, he may not persistently request that he join him for lunch, since this request is insincere. It is, however, permissible to extend a brief invitation as a courtesy or as part of a friendly greeting. It is strictly forbidden to say something insulting to one's fellow, and this is a more grievous sin than cheating one's fellow financially.Wed, 27 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515The Importance of Forgiveness, and the Dangers of Angerhttps://dailyhalacha.com/HalachaClips/1773.mp3The 17th of Shevat (which is today Feb 2 2018), marks the Yahrtzeit of Rabbi Haim Palachi of Izmir, Turkey (1788-1869), and today's Halacha will therefore discuss a passage from his famous work, Kaf Ha'haim (1:4; listen to audio recording for precise citation). Rav Haim Palachi speaks of the importance of granting forgiveness to those have caused one humiliation, calling this quality "the cure for everything." If a person is patient and tolerant with people and does not grow angry at them for offending him, this reaction is more effective in earning him forgiveness for his sins than fasting and other forms of self-affliction. Rav Haim adds that one should not even feel any resentment in his heart toward those who offended him. Harboring ill will rather than foregoing on one's honor constitutes sheer arrogance, and is included in the admonition, "Anyone with an arrogant heart is an abomination to God" (Mishleh 16:5). Rav Haim cites in this context a comment in Abot De'Rabbi Natan where the Sages infer this lesson from Moshe Rabbenu, who was punished for growing angry at Beneh Yisrael. If Moshe, the greatest of all prophets, was wrong for reacting angrily, then certainly we, who are nowhere near his stature, must be prepared to forego on our honor and forgive wrongs committed against us. Refusing to grant forgiveness is the source of all "Mahloket" – controversy and strife. In this vein, Rav Haim explains the verse in Yehezkel (7:25), "Kefada Ba Ubikshu Shalom Va'ayin." He interprets this to mean, "When anger comes – they search for peace, but it is not there." In other words, when people are insistent and inflexible, unwilling to give in and forego, peace becomes impossible to obtain. Additionally, a tendency to anger causes a person to forget his Torah learning. When Yaakob returned to Israel from Laban's home, the Torah writes, "he arrived complete" (Bereshit 33:18), which the Sages understood to mean that his Torah knowledge was intact. Rav Haim explains that Yaakob was able to retain his knowledge because of his commitment to peace, as indicated by his wish before he left Israel, "I shall return in peace to my father's home" (Bereshit 28:21). This, too, may be the meaning of the aforementioned verse in Yehezkel, which speaks of peace being unattainable when anger abounds. Anger causes people to forget their Torah learning, which results in disputes and disagreements in all matters of Torah, thus precluding the possibility of peaceful relations among Jews. Rav Haim admonishes that nobody can enjoy God's blessings when he is plagued by Mahloket. He notes that he has seen with his own eyes that every man, woman, family, city and country that was beset by controversy and fighting suffered devastating harm, either physical or financial. It is therefore imperative for all people to avoid anger to the very best of their ability, as anger is the root cause of fighting and controversy. Indeed, the Zohar writes that anger causes terrible damage to a person's spirit, and one who allows himself to grow angry is considered as though he worshipped idols. We must therefore train ourselves in the quality of forgiveness and humility so that we avoid anger and thereby bring the blessings of peace and material and spiritual success upon ourselves, our families and our communities, Amen.Tue, 26 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Maintaining Peace in One’s Financial Dealingshttps://dailyhalacha.com/HalachaClips/2078.mp3It is ironic, and unfortunate, that money causes more conflicts and disputes than anything else in the world. More fights erupt among people over money than over any other matter. Our Rabbis teach us that material blessings are dependent upon peaceful relations, and yet, specifically when it comes to one's business and other financial dealings, he is more likely than in any other context to fight and quarrel. It seems that the Satan, knowing the particular importance of "Shalom" (peace) for Parnasa (livelihood), drives people to argue specifically in this area. And this is precisely how the Satan operates in his schemes against us. The holy books teach that the area of a person's greatest test and struggles is the area in which he has the potential to reach the greatest heights of Kedusha (sanctity). If a person experiences an especially strong urge to partake of non-kosher food, for example, he must realize that this is the particular area through which he can achieve spiritual greatness. The forces of Tum'a (ritual) focus their attention and efforts upon the areas with the greatest potential for Kedusha. And therefore if a person finds a certain area of Torah observance especially challenging, he should realize that this is the area in which he has special potential for spiritual greatness. Unfortunately, most people despair from the areas that pose the greatest challenges, and look for another area in which to excel. Our attitude must be just the opposite. We need to focus extra attention on the areas of our greatest challenges, because the fact that they pose the greatest challenges proves that this is where we have the potential to excel. It is precisely because of our potential for excellence in those areas that Satan assails us specifically in our observance of those aspects of religious life. And this is why it is often so difficult for us to maintain peace in the context of money. "Shalom" is the prerequisite for prosperity, and nobody knows this better than the Satan. Therefore, in his efforts to deny us God's blessings, he gives us this difficult challenge, he drives us to fight specifically in the context of money – the context where "Shalom" is the most critical and indispensable for success. Armed with this understanding of the Satan's schemes, we will hopefully be better prepared to confront this great challenge, and to avoid fighting and conflicts in our financial dealings. This will help ensure our success by opening the "pipelines" from the heavens through which God will shower upon His abundance of blessings, and grant us all much success and prosperity, Amen.Mon, 25 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Purim- Customs and Practices for the Day of Purimhttps://dailyhalacha.com/HalachaClips/3054.mp3There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megila, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megila, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter. After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet HaShachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber. It is prohibited to eat even a small amount before hearing the Megila on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megila promptly, so that they can eat. Immediately after Shacharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to use the money to buy what they lack for the holiday. The Shulhan Aruch rules that the Beracha of Shehechiyanu is not recited before reading the Megila in the morning. This applies even if one did not fulfill the Misva of Megila the previous night. The Hida (Rav Haim Yosef David Azulai, 1724-1807, Lev David, Ch. 30) brings a custom for both men and women to light two candles in honor of Mordechai and Esther on Purim. After lighting the candles, one should give Sedaka and offer heartfelt prayers and requests in their merit. There is a widespread custom to don costumes on Purim. The Hida mentions this specifically with regard to the Seudah. The Rama even permits men to dress up in women's clothing. He argues that since it is in the Purim spirit, it does not constitute a violation of the Torah prohibition of cross-dressing. Nevertheless, Hacham Ovadia and Hacham ben Sion both rule that one should not rely on the Rama's leniency. Although Hacham ben Sion does permit children to wear the other gender's clothes, Hacham Ovadia was opposed even to that. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909, Ateret Tifferet) brings a custom for women to adorn themselves with their fanciest jewelry, even more than Shabbat and Yom Tov. This custom has its origins in the Kabbalah. This should only be done within the confines of her own home and not to go out publicly, so as not to breach the standards of modesty.Sun, 24 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Purim – Sending a Beverage as Mishlo’ah Manothttps://dailyhalacha.com/HalachaClips/511.mp3** Go to www.iTorah.com and click on ‘Matanot La’evyonim’ to fulfill the misva of giving to the needy on Purim, and have Rabbi Eli Mansour distribute the funds for you. ** The obligation of Mishlo’ah Manot on Purim requires sending at least two food items to at least one person. Does one fulfill the obligation if one of the two food items he sends is a beverage? For example, if a person sends his friend a cake and a bottle of wine, does he fulfill the Misva of Mishlo’ah Manot with this package? A number of Halachic authorities infer the answer to this question from a story told in the Gemara, in Masechet Megila, about Rabbi Yehuda Nesi’a. Rabbi Yehuda sent a piece of meat and a barrel of wine to Rabbi Oshe’aya, and upon receiving the gift, Rabbi Oshe’aya sent a message to Rabbi Yehuda congratulating him on fulfilling the Misva of Mishlo’ah Manot. Several commentators raise the question of what information the Gemara sought to convey by relating this story, and they explain that this incident demonstrates that a beverage – such as wine – is considered a food with respect to the obligation of Mishlo’ah Manot. Accordingly, one can fulfill the Misva by sending a food and a beverage for Mishlo’ah Manot, or, for that matter, by sending two different beverages. This is the ruling of the Seror Ha’haim (a work by Rav Haim Ben Shemuel, a disciple of the Rashba), as well as of Rav Yisrael Nijara (1530-1600), based on the ruling of the Terumat Hadeshen (Rav Yisrael Isserlin, 1390-1460). This is also the view accepted by the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933). However, there is a discrepancy between different texts of the aforementioned passage in the Gemara. According to some versions, Rabbi Oshe’aya said to Rabbi Yehuda that through his gift he fulfilled the Misva of Matanot La’ebyonim (sending gifts to the poor on Purim), not the Misva of Mishlo’ah Manot. Rabbi Yehuda thereupon sent an additional piece of meat, and Rabbi Oshe’aya then sent the message that he has fulfilled the obligation of Mishlo’ah Manot. According to this version, then, one does not fulfill the Misva by sending beverages. As for the final Halacha, one may, strictly speaking, follow the lenient position and include a beverage as one of the two items sent as Mishlo’ah Manot. However, given the importance of this very special Misva, it is proper to ensure that at least one Mishlo’ah Manot package given on Purim should include at least two dry food items, in order to fulfill the obligation according to all opinions. Summary: The Misva of Mishlo’ah Manot requires sending at least two food items to at least one person. Strictly speaking, beverages count as one food or even as both food items. Nevertheless, it is proper to send at least one Mishlo’ah Manot package that contains at least two dry food items.Fri, 22 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Purim- Prioritizing Matanot La’ebyonim Over the Other Misvot of Purimhttps://dailyhalacha.com/HalachaClips/1780.mp3The observance of Purim entails several different Misvot, including the Megila reading, the Purim meal, Matanot La'ebyonim (gifts to the needy) and Mishlo'ah Manot (sending food packages to others). The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), in Hilchot Megila (2:17), writes explicitly that the obligation of Matanot La'ebyonim takes priority over the other obligations of Purim (listen to audio for precise citation). He emphasizes that it is preferable to spend less on Mishlo'ah Manot and the Purim meal in order to increase one's spending on Matanot La'ebyonim. There is no greater joy, the Rambam writes, then helping the needy, bringing joy to their hearts and lifting their downtrodden spirits. One who does so, the Rambam adds, follows the example of the Almighty Himself, who revives lowly spirits and brings hope to those in despair. The Maggid Mishne commentary makes the following brief remark on the Rambam's comments: "The words of our Rabbi are worthy of him." Meaning, the Rambam, who worked as a caring and devoted physician, understood as well as anyone the importance and significance of helping those in need and lifting their spirits. Having spent many hours a day treating ailing patients, the Rambam personally exemplified the value of kindness to other people, and his example is reflected in his ruling concerning Matanot La'ebyonim. Unfortunately, many people fail to abide by this important Halacha. The practice has evolved for parents to prepare Mishlo'ah Manot packages for each of their children's twenty-some-odd friends, and spend large sums of money on unnecessary snacks and candy, most of which usually goes to waste. Of course, Mishlo'ah Manot is also a Misva, and one must give gifts to some friends on Purim. But, as the Rambam so forcefully emphasized, we must give priority to Matanot La'ebyonim, to supporting people in need and the organizations who help them. It is therefore proper to limit one's spending on Mishlo'ah Manot packages and to use the money instead to help the underprivileged. This is particularly so this year, when, unfortunately, so many people both in our community and elsewhere are experiencing financial hardship and finding it difficult to cover even their most basic expenses. What a shame it would be under current conditions to spend money on unnecessary food products that would go to waste, instead of using those funds to donate to the many charitable organizations that desperately need our help. In my family, it was decided that this year, instead of sending Mishlo'ah Manot to all my children's friends, we will instead make donations to worthy causes and send the friends cards informing them that a donation has been made in their honor. This way, we not only fulfill the Rambam's directive to prioritize Matanot La'ebyonim, but also teach our children this valuable lesson in proper priorities. One should not be afraid of being a "trend setter" in this regard. Even if one feels that his friends anticipate costly, lavish Mishlo'ah Manot packages, he should nevertheless endeavor to set the trend among his peers of cutting back on Mishlo'ah Manot in favor of Matanot La'ebyonim. The needy and underprivileged are God's children. If we show our care, concern and compassion for the Almighty's children, then He will, in turn, bless us and our children with much health, happiness and success.Thu, 21 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Purim – Being Happy with One's Sharehttps://dailyhalacha.com/HalachaClips/1612.mp3The Talmud (Masechet Hulin 139) relates that the Sage Rav Matna was once asked the question of where we might find an allusion to Haman in the Torah. Rav Matna replied by citing God's rhetorical question to Adam immediately after he partook of the forbidden tree: "Ha'min Ha'etz Asher Siviticha Le'vilti Achol Mimena Achalta" ("Have you eaten from the tree from which I commanded you not to eat?" – Bereshit 3:11). The word "Ha'min" has the same letters as the word "Haman," and this verse thus serves as a subtle allusion to Haman, already in the very first chapters of the Torah. What lesson does this convey? Of what significance is it that the Torah alludes to Haman in the context of Adam's sin of eating from the forbidden tree? The Rabbis explain that the Talmud here alludes to Haman's permanent state of dissatisfaction, his inability to feel gratified over what he had. He enjoyed immense wealth, a large family, and a stature of power and prestige that was surpassed only by King Ahashverosh. In fact, the king ordered all his subjects to bow before Haman as an expression of honor and acclaim. One would think that nobody would have been happier and more content than Haman. Yet, Haman himself testified, "But all this is worth nothing to me" (Ester 5:13). He had everything – except for one thing: Mordechai, a Jew, would not bow to him. Haman was incapable of enjoying his wealth and power because there was thing he did not have, there was one person who refused to show him respect. The Sages teach that the allusion to Haman, the precedent of this inability to feel content and satisfied with what one has, is the incident of Adam and the forbidden tree. Adam had everything. He lived in Gan Eden, where he was offered all the comforts and delights of the world. The Sages even teach that angels prepared luxurious food and drinks for him. There was but one tree from which he was commanded to abstain – and it was precisely the fruit of this tree that he desired. He had almost everything, but was still not satisfied because of the one delight that was withheld from him. This passage in the Gemara thus teaches the importance of feeling content over one's share in the world. As the Mishna famously exhorts in Pirke Avot (4:1), "Who is rich – he who is happy with his share." A person can be content and happy only if he accustoms himself to focus on what he has, and not on what he does not have. If a person always looks at what he has not yet achieved and obtained, he will always feel frustrated and discontented. The Gemara tells in Masechet Megila that the tribe of Zevulun complained to God over the fact that they received a smaller territory than that assigned to the tribe of Naftali. The people of Zevulun failed to appreciate their blessings. Their territory contained the Hilazon, the snail from which the blue dye was produced for the Sisit. God not only assigned this territory specifically to Zevulun, but also saw to it that people from other tribes would be unable to extract the dye from the Hilazon unless they purchased it from Zevulun. The area of Zevulun also contained a certain fish called the "Tarit" (possibly the tuna), which was considered a delicacy and thus yielded considerable revenue. In addition, this region featured a special kind of sand that was used for producing crystal utensils. What more, the land in Zevulun's territory was especially fertile and conducive to farming. And yet, despite these unique blessings, the tribe of Zevulun still felt dissatisfied and envious of Naftali. The lesson of Haman, and of ("Le'havdil") Adam and Zevulun, is to count one's blessings and feel a sense of satisfaction and gratitude for all that one has – his family, his home, his job, his synagogue and community, and so on. Rather than always concerning oneself with what he still does not have, he should be thankful for the many blessings in his life, and he will thereby enjoy much happiness and joy, and spare himself aggravation and anxiety.Wed, 20 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515What is the Best Method for the “Zecher La’mahasit Ha’shekel” Donation?https://dailyhalacha.com/HalachaClips/2106.mp3***Rabbi Eli Mansour can fulfill your obligation of Matanot Laevyonim and Mahasit HaShekel on your behalf. Simply go to www.iTorah.com and click the banners on the home page. Fill in the form, click submit, and you will have fulfilled the misva.** Today's Halacha: It is customary during the month of Adar to make a charitable donation to commemorate the "Mahasit Ha’shekel," the annual half-shekel tax that every Jew would give during the times of the Bet Ha’mikdash to fund the expenses of the Temple. When one gives this money, he should not say that he gives it as "Mahasit Ha’shekel," since the actual Misva of "Mahasit Ha’shekel" does not apply nowadays, in the absence of the Bet Ha’mikdash. Rather, one should say that he makes the donation "Zecher La’mahasit Ha’shekel" – in commemoration of the "Mahasit Ha’shekel." The preferred method for fulfilling the custom of "Zecher La’mahasit Ha’shekel" – the charitable donation that commemorates the annual half-shekel tax during the times of the Mikdash – is to use a half-coin that has silver content. In the United States, the half-dollar coins minted before 1964 have silver content, and thus those who have access to these coins should use them to fulfill the Misva at the highest standard. The Torah uses the word "Teruma" ("donation") three times in the section dealing with the annual "Mahasit Ha’shekel" tax, and the first time Beneh Yisrael paid the "Mahasit Ha’shekel," when they constructed the Mishkan, they donated three half-shekels. It is therefore preferable to pay three half-dollars for the "Zecher La’mahasit Ha’shekel" to commemorate this initial "Mahasit Ha’shekel" donation, and since in any event the money is used for charitable causes. If one does not have access to silver half-dollars, he should preferable use ordinary half-dollar coins, to commemorate the half-shekel payment. Of course, one must ensure to supplement the half-dollars so that he gives the minimum required value. The custom of "Zecher La’mahasit Ha’shekel" requires donating the value of nine grams of silver, which this year (2024) amounts to approximately $10. Therefore, if one gives three half-dollars, he must remember to donate additional money to complete the required amount. Since our "Zecher La’mahasit Ha’shekel" donations are strictly commemorative, one fulfills the Misva even by giving ordinary cash, without giving half-dollars. As long as one gives something to the charity collector, even dollar bills, and even a check, he has fulfilled this custom. The question was posed to Hacham Ovadia Yosef as to whether one fulfills the Halacha through a donation made via credit card. One who pays via credit card does not actually give anything, but rather authorizes the beneficiary to use money for which he then assumes responsibility. Nevertheless, Hacham Ovadia ruled that this method is acceptable for the "Zecher La’mahasit Ha’shekel" donation. Since we simply commemorate the half-shekel donation, and even through a credit card donation the money is given to charity, this method suffices for fulfilling the Misva. As mentioned, however, the most preferred method is through a silver half-dollar, or at least with ordinary half-dollars, and supplementing to reach the required amount. Summary: Ideally, one should fulfill the custom of "Zecher La’mahasit Ha’shekel" by using half-dollar coins minted before 1964, as they contain silver. If one does not have access to silver half-dollars, he should use ordinary half-dollars, but he must then ensure to supplement this donation with additional funds to meet the required amount. However, one may also fulfill this obligation through any payment method – including cash, checks and even credit card.Tue, 19 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Purim- Does One Fulfill the Misva of Mishloah Manot by Giving an Anonymous Package?https://dailyhalacha.com/HalachaClips/833.mp3If a person delivers to his friend an anonymous food package on Purim – meaning, he places it by the door without any card, note or other indication of where it is from – does he fulfill the Misva of Mishloah Manot? Does the Misva require that the recipient know who gave him the food package, or does it require simply giving a food package to his fellow? This question hinges on the reason underlying the obligation of Mishloah Manot. There are two possible reasons for this Misva. The first is that this Misva serves to foster a feeling of love and camaraderie among people. If so, then the Misva would certainly require informing the recipient who brought the package. If a person receives an anonymous gift and has no idea at all who gave it to him, no special feelings of love and camaraderie have been engendered. According to this reason, then, one would not fulfill the Misva with an anonymous package. The other possible reason for Mishloah Manot is that it serves to provide people with food for the Purim feast. The obligation for each person to give food packages to others helps ensure that people will have provisions for a festive celebration. According to this reason, it would not seem to matter whether or not the recipient knows who gave him the food package. As long as he received food, the person who gave it fulfills his obligation. As for the final Halacha, the Ketab Sofer (Rabbi Avraham Sofer of Pressburg, 1815-1871) and the Aruch Ha'shulhan (Rabbi Yechiel Michel Epstein of Nevarduk, 1829-1908) rule that one does not fulfill the Misva with an anonymous gift. Therefore, if one leaves a Mishloah Manot package for the recipient by his door, and does not hand it to him in person, he must affix a card or note so that the recipient knows who gave him the gift. When it comes to Matanot La'ebyonim (the obligatory donation to the poor on Purim), however, to the contrary, it is preferable to give an anonymous donation. A needy beneficiary suffers less embarrassment when he does not know the donor's identity, and it is therefore preferable to give one's Matanot La'ebyonim anonymously. Many people fulfill this Misva by giving money to organizations that distribute the funds to needy Jews on Purim, and this is the ideal manner in which to fulfill this Misva. Summary: Mishloah Manot should not be given anonymously. If one does not personally give the package to the recipient, he must leave a note informing the recipient of who gave him the package. Matanot La'ebyonim (and charity in general), however, should preferably be given anonymously.Mon, 18 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515The Observance of 7 Adar During a Leap Year; Observing a Yahrtzeit During a Leap Yearhttps://dailyhalacha.com/HalachaClips/2102.mp3The day of 7 Adar is the day of Moshe Rabbenu's death, and many have the custom to observe a fast on this day. Others have the custom of learning special material in the synagogue on the night of 7 Adar in commemoration of Moshe Rabbenu's passing. In truth, the precise date of Moshe's passing is subject to debate. The Midrashic text Yalkut Shimoni (Yehoshua, chapter 5) cites the view of Rabbi Eliezer who held that Moshe passed away on 7 Shebat, and not 7 Adar. Of course, the accepted view is that he passed away on 7 Adar. However, even within the accepted position we find different views concerning Moshe's death. Rabbi Yehoshua maintained that Moshe died on 7 Adar during an ordinary, twelve-month year, when there was only one Adar. Rabbi Elazar Ha'moda'i, by contrast, claimed that Moshe died during Adar Rishon of a leap year, when there were two months of Adar. The Gemara in Masechet Kiddushin (38a) comments that Moshe died thirty days before Beneh Yisrael began their preparations to cross the Jordan River, which occurred in Nissan. Clearly, then, according to the Gemara, Moshe died either on 7 Adar of a regular year, or on 7 Adar Sheni during a leap year. This debate, of course, will affect the date of the observance of 7 Adar during a leap year. If Moshe died on 7 Adar of an ordinary year, or on 7 Adar Sheni of a leap year, then the observance should be held in Adar Sheni. According to Rabbi Elazar Ha'moda'i, however, Moshe died during Adar Rishon, in which case the observance should be held on 7 Adar Rishon. Practically speaking, those who observe 7 Adar should, in a leap year, observe the occasion twice, both on 7 Adar Rishon and on 7 Adar Sheni, in order to satisfy all views. Regarding the commemoration of a loved one's Yahrtzeit, the Shulhan Aruch rules that if a parent passed away, Heaven forbid, in Adar, then in a leap year the Yahrtzeit is observed during Adar Sheni. If the parent passed away during Adar Rishon in a leap year, then in regular years the Yahrtzeit is observed on that date during the single month of Adar, and in leap years, the Yahrtzeit is observed during Adar Rishon. If the parent passed away during Adar Sheni of a leap year, then the Yahrtzeit is of course observed in a leap year during Adar Sheni. Summary: There are those who observe a fast and conduct a special learning session on 7 Adar, the Yahrtzeit of Moshe Rabbenu. In a leap year, these customs should be observed both on 7 Adar Rishon and on 7 Adar Sheni. An ordinary Yahrtzeit for a loved one who passed away during Adar is observed in a leap year in Adar Sheni. Of course, if the loved passed away in a leap year in Adar Rishon or Adar Sheni, then the Yahrtzeit is observed during a leap year in that same month.Sun, 17 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Purim- Some Halachot When Taanit Esther Is Observed On Thursday Prior To Purim That Falls Out On Saturday Nighthttps://dailyhalacha.com/HalachaClips/1387.mp3The day before Purim is generally observed as a fast day to which we refer as "Ta'anit Ester"; if Purim falls on Saturday night, we observe the fast on the Thursday before Purim. (When Purim falls on Saturday night, "Yehi Shem" is recited in place of "Tzidkatecha" during Mincha on the Shabbat before Purim, as Chacham Ovadia Yosef rules in Chazon Ovadia – Laws of Purim, p. 47.) On Ta'anit Ester, as on all public fast days, we recite the special Torah reading of "Vayechal" during both Shacharit and Mincha, and the Chazan adds the Beracha of "Aneinu" in his repetition of the Amida, in between the Berachot of "Go'el Yisrael" and "Refa'einu." If some people in the Minyan for whatever reason are not fasting on a fast day, does the congregation conduct the special Torah reading and recite "Aneinu," or do these additions require that everyone in the congregation observe the fast? Chacham Ovadia Yosef, in his work Chazon Ovadia (Laws of Purim, p. 44), rules that so long as at least six participants in the Minyan are fasting, these two additions are made. If, however, fewer than six participants in the Minyan are observing the fast, then the congregation may not conduct the special Torah reading of "Va'yechal," and the Chazan may not add the separate Beracha of "Aneinu" in the repetition of the Amida. Instead, he should incorporate "Aneinu" within the Beracha of "Shomei'a Tefila." When the reading of "Va'yechal" is held on a fast day, only those observing the fast may be called to the Torah for an Aliya. If only one Levi is present in the synagogue and he is not observing the fast, then, as Chacham Ovadia rules (ibid. p.45), he should step outside the sanctuary and the Kohen should be called for the second Aliya as well. If, for whatever reason, the Levi does not step outside, then, according to Chacham Ovadia, the Kohen is nevertheless called for the second Aliya. Since the Levi is not observing the fast, he may not be called for an Aliya during the special reading of "Va'yechal." Summary: On Ta'anit Ester, as on other fast days, the special Torah reading of "Va'yechal" is conducted if at least six participants in the Minyan are observing the fast. If fewer than six people observe the fast, this Torah reading is not held and the Chazan adds "Aneinu" during "Shomei'a Tefila" rather than in between "Go'el Yisrael" and "Refa'einu." Only people observing the fast may be called for an Aliya during the special fast day Torah reading.Fri, 15 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Purim – The Procedure for the Prayers and Habdala When Purim Falls on Mosa’eh Shabbathttps://dailyhalacha.com/HalachaClips/2463.mp3When Purim falls on Mosa’eh Shabbat (as it does this year), we recite Arbit at the end of Shabbat as usual, with "Shuba," "Viyhi Noam" and "Yosheb Be’seter Elyon." After "Yosheb Be’seter," however, rather than proceeding with "Ve’Ata Kadosh," we recite the Beracha of "Boreh Me’oreh Ha’esh" over a flame. We may not derive benefit from light on Mosa’eh Shabbat until we recite the Beracha over a flame, and we must therefore recite this Beracha before reading the Megila. After reciting the Beracha over the flame, we read the Megila and complete the Tefila, and then recite the rest of Habdala. Of course, the Beracha over the flame is omitted, since it had already been recited before the Megila reading. If a woman was not present in the synagogue for Habdala, and her husband – who had heard Habdala in the synagogue – thus recites Habdala for her at home, she should preferably recite the Beracha over the flame herself, rather than have her husband recite the Beracha for her. This is the ruling of Hacham Ovadia Yosef. However, if she is unable to recite the Beracha herself, then the husband may recite the Beracha for her. If a congregation forgot to recite the Beracha over a flame before the Megila reading, and they realized their mistake during the reading, they should interrupt the reading in between two paragraphs of the Megila to light a candle, and the Hazan then recites the Beracha. Of course, if they realized their mistake only after the completion of the reading, then they simply include "Boreh Me’oreh Ha’esh" in the recitation of Habdala after the reading. Summary: When Purim falls on Mosa’eh Shabbat, the Hazan in the synagogue recites the Beracha over a flame before "Ve’Ata Kadosh," and then the Megila is read. After the Megila reading, the Arbit service is completed and then the rest of Habdala is recited. If a husband heard Habdala but then recites Habdala for his wife at home, it is preferable for her to recite the Beracha over the flame herself. If the congregation forgot to recite the Beracha over the flame before the Megila reading, and they remembered during the reading, they should interrupt the reading to light a candle and recite the Beracha.Thu, 14 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Purim: When Purim Falls on Mosa’eh Shabbathttps://dailyhalacha.com/HalachaClips/2660.mp3When Purim falls on Mosa’eh Shabbat (as it does this year), one must ensure not to make any preparations for Purim on Shabbat. Thus, for example, even in places with an Erub, one may not bring the Megila to the synagogue to prepare for the Megila reading. Similarly, one may not prepare Mishloah Manot packages on Shabbat, and the Gabbai may not prepare the Torah scrolls on Shabbat for the Purim reading. It is permissible, however, to review the Megila on Shabbat, even if one is preparing to read it that night, because the reviewing itself constitutes a Misva, as it involves Torah learning. Even in such a case, one should preferably avoid stating outright that he is reviewing the Megila in preparation for the reading on Purim. It should be noted that a Megila is not considered Mukseh, and thus one may read from an actual Megila on Shabbat. It is customary to delay the Arbit service on Mosa’eh Shabbat to allow people the time they need to get to the synagogue. After the Amida prayer in Arbit, the Hazzan recites half-Kaddish, which is followed by Shuba Hashem and Yosheb Be’seter, until but not including Ve’ata Kadosh. At that point, the Megila is read, and Ve’ata Kadosh is read after the reading. According to some opinions, the Beracha of "Boreh Me’oreh Ha’esh" is recited over a flame before the Megila reading. (This is the view of the Hida, in Birkeh Yosef, as cited by the Kaf Ha’haim.) The rest of Habdala, however, according to all opinions, is delayed until after Megila reading, except if one is reading the Megila at home, in which case he should recite Habdala before reading the Megila. Even in such a case, though, he and his family may not eat until after the Megila reading. Those who recited or heard the Beracha over the flame in the synagogue may not recite it again later at home, even if they are reciting Habdala for their wives and children. In such a case, the wife should recite the Beracha herself. Although the obligation of Se’udat Purim (the Purim feast) applies only on Purim day, it is proper to have a meal on the night of Purim in honor of the holiday. This is especially true when Purim falls on Mosa’eh Shabbat, when one in any event is required to eat a Melaveh Malka meal. Therefore, one must exercise particular caution during Se’uda Shelishit to eat moderately so he will be able to eat a Se’uda that night.Wed, 13 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Purim on Mosa’eh Shabbat – Hearing the Megila Before the Time of Rabbenu Tamhttps://dailyhalacha.com/HalachaClips/2464.mp3In a year when Purim falls on Mosa’eh Shabbat, an interesting question arises concerning those who normally observe Shabbat until the time when it ends according to the view of Rabbenu Tam – seventy-two minutes after sundown. If the congregation ends Shabbat in accordance with the more widely-accepted view, forty-two minutes after sundown, and they read the Megila at that point, do those who normally wait until the time of Rabbenu Tam fulfill their obligation? According to their position, it is still Shabbat, and thus Purim has not yet begun. Seemingly, then, it is too early for them to fulfill the Misva of Megila reading. Rabbi Mazuz rules that people who follow Rabbenu Tam’s view of the end of Shabbat may, indeed, fulfill their obligation by hearing the Megila reading before the time of Rabbenu Tam. He notes that the Shulhan Aruch (Orah Haim 692:4) cites a view allowing one to read the Megila as early as Pelag Ha’minha (approximately one and a quarter hours before sundown). This view is also cited in the Kaf Ha’haim (692:31). According to this view, it is certainly acceptable to hear the Megila forty-two minutes after sundown, even if one normally follows Rabbenu Tam’s opinion that Shabbat ends a half-hour after that point, since it is certainly past Pelag Ha’minha, even according to Rabbenu Tam. And although the Sages enacted a prohibition against reading the Megila on Shabbat, this applies only to reading the Megila, not hearing the Megila. The one who reads the Megila in the synagogue is following the view that Shabbat has already ended, and those who follow Rabbenu Tam’s view are only listening, which is not included in the prohibition against reading the Megila on Shabbat. Moreover, even according to Rabbenu Tam, forty-two minutes after sunset is within the period of Ben Ha’shemashot (the period between sunset and nightfall), and it is quite likely that the Sages did not extend their enactment to this period, and that it is thus permissible to read a Megila during Ben Ha’shemashot. Furthermore, most people who follow Rabbenu Tam’s position concerning the end of Shabbat do so only as a "Humra," a measure of added stringency, while acknowledging that Halacha in truth follows the view of the Ge’onim, that Shabbat ends forty-two minutes after sundown. And many people who follow Rabbenu Tam’s view refrain during this period only from acts that are prohibited on Shabbat by Torah law (as opposed to by force of Rabbinic enactment). They would not go so far as to insist on waiting until seventy-two minutes past sundown before hearing the Megila reading. Therefore, for all these reasons, Rabbi Mazuz rules that those who follow Rabbenu Tam’s position may fulfill their obligation of Megila reading by hearing the reading on Mosa’eh Shabbat before the time of Rabbenu Tam. However, people who follow Rabbenu Tam’s position should not read the Megila before the time of Rabbenu Tam; they may hear the Megila, but should not read it themselves until Shabbat ends according to Rabbenu Tam’s view. Summary: When Purim falls on Mosa’eh Shabbat, and the congregation begins reading the Megila forty-two minutes after sundown, which is when Shabbat ends according to the commonly accepted view, even those who follow the later time for the end of Shabbat (the time of Rabbenu Tam) fulfill the Misva by hearing the reading.Tue, 12 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Using Baby Wipes on Shabbathttps://dailyhalacha.com/HalachaClips/2277.mp3The Shabbat prohibition of Sehita – squeezing – forbids extracting liquids from objects in which they are absorbed. Squeezing olives for oil, and grapes for juice, constitutes a Torah prohibition on Shabbat, whereas squeezing other fruits, such as berries and pomegranates, is forbidden on the level of Rabbinic enactment. In light of this prohibition, the question arises concerning the use of baby wipes to clean infants on Shabbat. The wipes are doused with liquid that is extracted when they are pressed onto the infant when he is cleaned. Does this violate the Shabbat prohibition of Sehita? In addressing this question, we must first clarify that what's at stake is, at most, a Rabbinic prohibition. As mentioned, extracting liquids through squeezing is forbidden on Shabbat by force of Rabbinic enactment, except in the cases of olives and grapes, regarding which squeezing is forbidden by force of Torah law. Moreover, according to some authorities, the Torah prohibition applies only to extracting liquid that grew in its current location, such as in the case of fruits, which is obviously not the case when dealing with baby wipes. This point is significant because of the fact that when one uses baby wipes, he has no interest in extracting liquid from the material. His intention is to use the liquid that is on the surface of the wipe, and he has no interest in extracting the absorbed liquid. And even if cleaning with a wipe necessarily results in the extraction of liquid, in which case this qualifies as "Pesik Resheh" (an act that automatically results in something that is forbidden on Shabbat), Halacha allows "Pesik Resheh" if there is only a Rabbinic violation at stake. Thus, since one has no interest in the absorbed liquid, and the extraction of liquid to begin with is forbidden on the level of Rabbinic enactment, it is permissible to clean with baby wipes on Shabbat. This is the ruling of Hacham Ovadia Yosef, based upon this and other considerations. Hacham Ovadia adds, however, that when cleaning with baby wipes on Shabbat one must ensure to do so gently, and not to press down with force. If one presses the wipe against the child, he demonstrates his interest in extracting the absorbed liquid, in which case this becomes a situation of "Pesik Resheh De'niha Leh," which is forbidden even when dealing with a Rabbinic prohibition. Therefore, one must clean the child with the wipe gently, using only the liquid on the surface of the wipe, and it is then permissible even if absorbed liquid will inevitably be extracted. Summary: It is permissible to clean a baby with baby wipes on Shabbat, as long as one does so gently and does not press down hard to extract absorbed liquid.Mon, 11 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Making Seltzer on Shabbathttps://dailyhalacha.com/HalachaClips/2238.mp3Many people today have in their home non-electrical apparatuses for preparing seltzer. One fills a bottle with water from the tap, and then attaches it to the spout on the machine. He then presses a button that thrusts carbon dioxide into the water to make it carbonated. A cartridge situated in the back of the machine allows one to prepare approximately 60 liters or so of seltzer. Rav Yehoshua Neubert (contemporary), in his Shemirat Shabbat Ke'hilchatah (vol. 1, p. 114), writes that it is entirely permissible to use such an apparatus on Shabbat for making seltzer. There is no prohibition whatsoever involved in injecting carbon dioxide into water to make seltzer, as long as no electricity is used. And attaching the bottle to the apparatus does not constitute "Boneh" ("building"), because it attaches and detaches very easily without requiring any special effort or tools. It should be noted, however, that one is allowed to make seltzer only if it is needed on Shabbat itself. One may not prepare seltzer if it is needed only after Shabbat, as it is forbidden to prepare on Shabbat for after Shabbat. Summary: It is permissible to make seltzer on Shabbat, provided that no electricity is involved (and seltzer machines generally do not involve electricity), and that the seltzer is needed on Shabbat.Fri, 08 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Is It Permissible To Prepare Tehina On Shabbathttps://dailyhalacha.com/HalachaClips/1033.mp3May one prepare Tehina on Shabbat from a paste, or does this violate the prohibition of "Lash" – making dough? "Lash" is one of the 39 forbidden tasks forbidden by the Torah on Shabbat. The principal here is the restriction of forming a dough-like substance from a solid and liquid. So it would be forbidden on to add water to flour on Shabbat to make dough, and certainly to knead the batter after adding the water. Now Tehina is prepared by adding water and some other ingredients, such as lemon juice and salt, to a pre-made paste purchased in the grocery store. At first glance, this process does not constitute "Lash" at all, since it transforms a hard substance into a liquid substance. The problem however, lay in the fact that before the mixture becomes a liquid, it first hardens and thickens, which is precisely the prohibition of "Lash." Should we therefore, forbid preparing Tehina because of this interim stage, at which point the paste solidifies and hardens? The work Shemirat Shabbat Ke-hilchata (by Rabbi Yehoshua Neuwirth) indeed forbids preparing Tehina on Shabbat for this very reason. However, Rabbi Moshe Halevi, in his work Menuchat Ahava, rules leniently, and permits preparing Tehina from a paste on Shabbat, provided that one do so just before the Shabbat meal. He arrives at this ruling based on a number of factors. Firstly, the Rashba (Rav Shlomo Ben Avraham Ibn Aderet 1235-1310) maintains that the prohibition of "Lash" does not apply just before a meal, since it is then considered part of the eating process itself. Additionally, the Chazon Ish (Rabbi Avraham Yeshaya Karelitz, 20th century) was of the opinion that "Lash" does not apply to foods upon which "Lash" has already been performed ("Ein Lisha Achar Lisha"). Since the paste in the jar had already been mixed with water, Halacha does not, according to this view, forbid adding water a second time. Thirdly, the process of preparing Tehina ultimately results in a substance of very soft consistency, and the hard form is but a temporary stage. Therefore, the act of "Lash" performed in this case is what is called a "Melacha She'eina Mitkayemet" – an act whose result does not endure, and is thus permissible. Due to all these factors, the Menuhat Ahava rules that one may prepare Tehina on Shabbat, so long as he does so immediately prior to the meal. Additionally, he requires that one prepare the Tehina in a manner different from the standard procedure. Namely, rather than beating it very hard to expedite the process, one should instead mix it gently with a spoon, and in this manner it is permissible, so long as one prepares the Tehina just prior to his meal.Thu, 07 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Opening Nuts & Peapods on Shabbathttps://dailyhalacha.com/HalachaClips/3419.mp3In ancient times, people would eat "Melilot"-stalks of wheat-which had to be opened to expose the edible kernel inside. It is a problem to eat such things on Shabbat, since separating the chaff from the kernel constitutes the Melacha of "Mefarek" which is a Tolada of "Dash" (threshing). However, Shulhan Aruch (319:6) permits eating such stalks if the separating is done B'shinui-in an unusual manner. For example, he suggests using the tips of the fingers to break it open. Otherwise it would be a problem. The Rema applies this prohibition to types of nuts that have a soft green shell or peas and chickpeas that grow in a pod. The Mishna Berura also applies it to sesame seeds. All of these would be forbidden to open unless done with a Shinui. However, it seems clear that the problem is only with the green shell; there is no problem cracking open the hard shell. This is the consensus of many Poskim, including Hacham Ovadia, who permit cracking nuts on Shabbat, since that is the way it is eaten. Rabbi Moshe Feinstein (Russia – New York, 1895-1986) in Iggerot Moshe (OC 1:125), is also lenient, as long as the nuts are eaten right away. The Ben Ish Hai, as well, in Parashat Beshalach (Par. 8) permits peeling pistachios. However, it should be pointed out that the Menuhat Ahaba (Rabbi Moshe Halevi, Israel, 1961-2001) was Mahmir (strict) and ruled that peeling nuts today is analogous to taking peas out of the pod. Since nowadays most nuts are sold without a shell, removing the shell is not considered an integral part of the act of eating and is a violation of Mefarek, unless done with a Shinui. This is the opinion of the Shevet Halevi, as well. Most authorities disagree with this strict approach, including the Sis Eliezer, Shemirat Shabbat K'hilchata and Hacham Bension. Thus, there is a difference between taking a pea out of a pod and cracking nuts on Shabbat. It is even permitted to use a nutcracker. When cracking a walnut containing a soft green shell, it may also be removed if done in the same action as cracking the outer shell. SUMMARY Removing a pea from its pod and a nut from its soft green shell may only be done with a Shinui, but it is permitted to crack the shells of nuts in a regular fashion.Wed, 06 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Cutting Vegetables for a Salad on Shabbathttps://dailyhalacha.com/HalachaClips/1922.mp3One of the thirty-nine Melachot (categories of forbidden activity) that apply on Shabbat is the prohibition of "Tohen," grinding. In light of this prohibition, the question arises as to whether one may cut vegetables into small pieces for a salad on Shabbat. For example, many people prepare "Israeli salad" by cutting fine pieces of cucumbers and tomatoes. Would this be permissible on Shabbat, or does this violate the prohibition of "Tohen"? The Shulhan Aruch writes, "It is forbidden to cut vegetables very fine." According to the Shulhan Aruch, it seems, there is no basis for allowing the slicing of vegetables into small pieces on Shabbat, and one must make the pieces bigger than he normally does when cutting vegetables on Shabbat. However, in his Bet Yosef, Maran (author of the Shulhan Aruch) cites the ruling of the Rashba (Rabbi Shelomo Ben Aderet or Barcelona, 1235-1310) that one may slice vegetables into small pieces shortly before the meal in which they will be served. The Rashba draws a comparison between the prohibition of "Tohen" and the prohibition of "Borer" (separating undesirable items from desirable items). He writes that just as Halacha permits separating undesirable food from desirable food in preparation for a meal that will soon be served, similarly, one may slice vegetables in close proximity to the meal. Maran, after citing this ruling, notes that no authorities disputed the Rashba's position. One might therefore argue that when the Shulhan Aruch codified the prohibition against finely cutting vegetables on Shabbat, he relied on his comments in the Bet Yosef permitting doing so shortly before the meal. He forbade cutting small pieces only when one cuts them for later on Shabbat, but allowed cutting small pieces while preparing for a meal that will soon be served, within a half-hour or so of the meal. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) observed that the prevalent practice in Baghdad followed this lenient reading of the Shulhan Aruch's ruling. Hacham Ben Sion Abba Shaul (Israel, 1923-1998), however, disagreed with this reading. In his work Or Le'sion (both in vol. 1 and in vol. 2), he contended that since the Shulhan Aruch made no mention of this stipulation, we must assume that he forbade finely slicing vegetables on Shabbat under all circumstances, even just prior to the meal. According to Hacham Ben Sion, one who wants to cut vegetables into small pieces on Shabbat may do so only if he deviates from his normal manner of slicing. For example, if he normally cuts vegetables on a cutting board, he should cut them on Shabbat directly on the counter. As for the final Halacha, Hacham Ovadia Yosef, in his work Halichot Olam, follows the lenient position, and allows one to cut vegetables into small pieces on Shabbat shortly before the meal at which they will be served. He adds that one who wishes to act stringently to satisfy all opinions "is worthy of blessing," but those who wish to be lenient certainly have a legitimate Halachic basis on which to rely. Summary: One who wishes to cut vegetables into small pieces on Shabbat may do so if he deviates from the normal manner of cutting (like cutting on the counter, instead of a cutting board), or if he cuts pieces that are larger than the pieces he normally cuts. According to many authorities, one may cut vegetables normally into very small pieces if he does so shortly before the meal at which they will be served, and one may rely on this ruling.Tue, 05 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515How to Squeeze Fruits and Vegetables on Shabbathttps://dailyhalacha.com/HalachaClips/3427.mp3It is prohibited to squeeze fruits on Shabbat to extract the juice. Whereas in previous generations only certain types of fruit were used for juice, such as grapes, olives, pomegranates and berries, nowadays most fruits, and even vegetables, are juiced, and therefore one must refrain from squeezing any fruit. However, Maran, in Siman 320:4, rules that one may squeeze a fruit over a solid food, because that is considered a food, not a liquid juice. The Poskim disagree as to how much juice must actually be absorbed in the food. The majority of the Poskim, including the Taz, Peri Megadim, Hacham Ovadia and Hacham Bension, hold that as long as the majority of the juice is absorbed, it is not a problem if some of the liquid remains on top. The Hayeh Adam (Rav Avraham Danzig, 1748-1820, Vilna), on the other hand holds that it must be totally absorbed, with nothing remaining on the top. The Halacha is in accordance with the lenient opinion, even though the Menuhat Ahaba was strict. One might be concerned that when he squeezes the fruit over the solid food, some of the juice will inevitably squirt off to the side and not even land on the food. How then can it ever be permitted to squeeze over a food? Isn't this a "Pesik Reshe"-inevitable consequence that some juice will be extracted as a liquid? Rabbi Shlomo Miller answers that in this Halacha it is the intent which matters, not the actual outcome. Since he intends to extract juice exclusively for food, it is no longer defined as the Melacha of Mefarek. Accordingly, it is permitted to squeeze a grape over a dry banana to soften it for a baby. SUMMARY One may squeeze a fruit to extract its juice into a solid food, if the majority of the liquid will be absorbed.Mon, 04 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515May One Slice Fruits on Shabbat?https://dailyhalacha.com/HalachaClips/2278.mp3One of thirty-nine Melachot (categories of activity) that are forbidden on Shabbat is "Dash," which means threshing, or extracting kernels of wheat from the chaff. In its broader application, this prohibition forbids extracting any food from the place within which it is embedded ("Mefarek Toleda De'Dash"). This also includes "Sehita," squeezing an object to extract liquids absorbed within it. With regard to grapes and olives, squeezing is forbidden on Shabbat on the level of Torah prohibition. Since olives are grown primarily for their oil and grapes primarily for wine, pressing these fruits for their liquid violates the Torah prohibition of "Dash." And if one violated this prohibition and squeezed a grape or olive, the extracted liquid is forbidden for consumption. When it comes to other fruits, however, extracting juice through squeezing is forbidden on the level of Rabbinic enactment. The question thus arises as to the permissibility of slicing juicy fruits, such as grapefruits, on Shabbat. When one cuts a grapefruit, it is inevitable that juice will be extracted from the fruit. Moreover, many people enjoy eating grapefruit by digging a spoon into the fruit, which invariably results in the extraction of juice. Is this permissible on Shabbat, or does it violate the Shabbat prohibition of Sehita? Hacham Ovadia Yosef ruled that one may slice a grapefruit and eat it with a spoon on Shabbat (listen to audio recording for precise citation). Even though this will inevitably extract juice, and is thus a situation of "Pesik Resheh" (an action that inevitably results in a Shabbat prohibition), there is a rule in Halacha allowing a "Pesik Resheh" when it involves a Rabbinic prohibition. As mentioned, extracting juice from fruits other than grapes and olives is forbidden only by force of Rabbinic enactment, and therefore it is permissible to slice fruits even though this will cause juice to be extracted. This applies as well to eating grapefruit with a spoon. As long as one's intent is to scoop the fruit, and not to extract the juice, he may do so on Shabbat. Of course, it would be forbidden to dig a spoon into a grapefruit with the specific intention of extracting juice. But as long as one's intent is to remove the fruit from the peel, and not to extract juice, he may eat the grapefruit in this manner on Shabbat. Rav Yosef Shalom Elyashiv adds another reason to allow eating a grapefruit in this manner on Shabbat. Even when it comes to grapes and olives, Halacha allows squeezing these fruits directly over foods; the prohibition applies only to squeezing them over an empty utensil. Thus, for example, one who prepares food for an infant and wishes to soften it may squeeze some grapes directly onto the food on Shabbat. When one digs a spoon into a grapefruit, the extracted juices remain in the grapefruit, and this is thus a situation of squeezing fruit onto food on Shabbat, which is permissible. Hacham Ovadia adds that this ruling naturally applies to all fruits; it is permissible to slice any fruit on Shabbat, such as pomegranates and berries. And if some juice from the fruit is left in the plate or bowl in which it was sliced, one may drink that juice, since the fruit was not sliced for the purpose of extracting juice. Summary: It is permissible to slice fruits, such as grapefruits, on Shabbat even though this will inevitably result in the extraction of some juice. One may also scoop the fruit of a grapefruit with a spoon to eat it, as long as he does not specifically intend to extract juice.Sun, 03 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515The Use of a Baby Monitor on Shabbathttps://dailyhalacha.com/HalachaClips/3548.mp3Many parents of infants place a monitor near the baby's crib and a speaker in another room so they will hear if the baby wakes up. The question was posed to Hacham Ovadia Yosef as to whether parents may set up the monitor before Shabbat, such that on Shabbat they will hear the baby's cries in the speaker in their room when the baby wakes up. Hacham Ovadia penned a lengthy essay on the topic, in his work Halichot Olam, addressing the more general issue of the status of microphones on Shabbat. He explains that it is clearly forbidden to use a microphone on Shabbat, however, the prohibition involved is only "Mi'de'rabbanan" – a violation of a Rabbinic enactment. When a person speaks into a microphone, he certainly does not do anything that could be considered "kindling" or "extinguishing" in any halachic sense. At most, he increases the flow of electricity, which would be forbidden only "Mi'de'rabbanan." Addressing the specific case of a baby monitor, Hacham Ovadia notes that the fact that the baby's voice activates the monitor's system is certainly of no concern, because the infant obviously does not intend to activate anything. And as for the fact that the speaker loudly sounds the baby's voice in the house, Hacham Ovadia notes that this poses no problem according to Sephardic practice. The Shulhan Aruch allows setting up the millstones before Shabbat even though they will make noise on Shabbat, because in his view, there is no prohibition against having noise in the home on Shabbat. One could argue, however, that using the monitor should be forbidden because the parents might talk to the baby or to each other in the baby's room, and they would then be activating the monitor's system through their speech. Hacham Ovadia dismisses this argument, however, noting that this situation falls under the category of "Pesik Resheh De'lo Ichpat Leh" – an action which inadvertently results in a Melacha which one has no interest in whatsoever. Although the parents' speech would inevitably increase the flow of electricity in the monitor, this is neither their intention nor their desire – and therefore, since the prohibition at stake is "Mi'de'rabbanan," and not a Torah violation, speaking is allowed. As such, Hacham Ovadia permits the use of a baby monitor that was set up before Shabbat, and even permits the parents to speak in the baby's room over Shabbat. He notes, however, that some monitors are sold with an apparatus that covers the monitor so one can speak when it is on without their voice being detected, and it would be preferable to use monitors with such a system. But even without this apparatus, the use of a monitor on Shabbat is permissible. Incidentally, Hacham Ovadia in this context also discusses the status of a hearing-aid on Shabbat, and concludes that one may wear a hearing-aid on Shabbat, despite the fact that a hearing-aid essentially works as a microphone, amplifying sound. Hacham Ovadia writes that he consulted on this matter with technology experts, as well as with Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), who was widely considered among the leading experts in the field of electricity in Halacha. He concluded that since speaking to the hearing aid at most increases the electric current, it does not entail any Torah violation, and thus may be permitted, as discussed above in regard to a baby monitor. Summary: It is permissible to set up a baby monitor before Shabbat to hear the baby in a different room, and it is even permissible to speak on Shabbat in the room where the monitor is placed.Sat, 02 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Fulfilling the Misva of Kiddush on Shabbat Morning Without Eating; Using the Cup of Wine at a Berit for Kiddushhttps://dailyhalacha.com/HalachaClips/2038.mp3The work Ta'alumot Leb (vol. 3, 19:4) discusses the situation of a Berit Mila that takes place in the synagogue on Shabbat morning. It is customary at a Berit Mila for the Rabbi to recite the Beracha of "Boreh Peri Ha'gefen" and the special Beracha for the Berit over a cup of wine. On Shabbat morning, however, one may not eat or drink anything before reciting or hearing Kiddush, and the custom on Shabbat is to conduct a Berit immediately after the prayer service. How, then, can the Rabbi drink the cup of wine at the Berit, if he had yet to recite or hear Kiddush? The Ta'alumot Leb records the practice of a certain Rabbi who, in such situations, would ensure to drink a full Rebi'it (approximately 3.2 oz.) of wine from the wine of the Mila, and have in mind to fulfill the Misva of Kiddush with this cup of wine. In order to fulfill the Misva of Kiddush, one must hear or recite Kiddush "Be'makom Se'uda" – at a place where he then eats. This Rabbi would therefore make a point of drinking a Rebi'it of wine from the cup of the Berit Mila, so that he can fulfill the requirement of reciting Kiddush at the place where he then drinks wine. This practice demonstrates two important Halachot. First, it shows that one can use one cup of wine for two different Misvot. The Rabbi in this situation used the cup of wine for both the Berachot over the Berit Mila as well as for Kiddush. Although there is a rule of "En Osin Misvot Habilot Habilot," which forbids "bunching" different Misvot together, this rule applies only to performing two different Misva acts simultaneously. For example, during the times of the Mikdash, it would be forbidden for a Kohen to give the special Sota waters to two women at the same time. However, one may perform a single Misva act to fulfill two different requirements. Thus, one may use the cup of wine at a Berit Mila for Kiddush, as well. The second important Halacha reflected by this practice is that drinking a Rebi'it of wine suffices to fulfill the requirement of "Kiddush Be'makom Se'uda." A person who recites Kiddush on Shabbat morning fulfills his obligation even if he does not eat anything at the site of the Kiddush, provided that he drinks at least a Rebi'it of wine. It often happens that a Rabbi attends a Kiddush on Shabbat morning where he is invited to recite Kiddush on behalf of everyone assembled, but he does not intend to stay to eat. In such a situation, he should simply ensure to drink at least 3.2 ounces of the Kiddush wine, and he is thereby considered to have recited Kiddush "Be'makom Se'uda." This is the ruling of numerous Halachic authorities, including Maran (in Bet Yosef), the Rama, the Peri Hadash, the Hid"a, Rav Yaakov Kuli (in Yalkut Me'am Lo'ez), and the Shulhan Gabo'ah. It should be noted that if a person does not drink a Rebi'it of wine, then he does not fulfill the obligation of Kiddush unless he eats a Ke'zayit of baked goods. He does not fulfill his obligation by eating other foods, like fruits, vegetables, potatoes, and even rice. There is a dispute among the Halachic authorities as to whether one can fulfill the requirement of "Kiddush Be'makom Se'uda" by drinking a Rebi'it of grape juice. Rav Yosef Shalom Elyashiv (contemporary) is reported to have raised the question and leaned toward the stringent position, that grape juice resembles grapes in this regard, and it therefore does not suffice for the requirement of "Kiddush Be'makom Se'uda." Hacham Ovadia Yosef, however, after citing Rav Elyashiv's ruling, writes that he disagrees (listen to audio recording for precise citation). He maintained that grape juice is considered the same as wine, and thus one may fulfill the obligation of Kiddush on Shabbat morning by drinking a Rebi'it of grape juice, even if he does not eat anything. Summary: In order to fulfill the obligation of Kiddush on Shabbat morning, one must either eat a Ke'zayit of baked grain products or drink a Rebi'it (approx. 3.2 oz.) of wine or grape juice after reciting or hearing Kiddush. When a Berit Mila is held in the synagogue on Shabbat morning after the prayer service, the Rabbi should ensure to drink a full Rebi'it of wine from the cup of the Berit Mila and have in mind to thereby fulfill the Misva of Kiddush.Fri, 01 Mar 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515Determining the Yartzeit of Somebody Who Passed Away During Adar Rishonhttps://dailyhalacha.com/HalachaClips/1588.mp3A leap year in the Jewish calendar is a year containing two months of Adar, to which we refer as "Adar Rishon" ("the first Adar") and "Adar Sheni" ("the second Adar"). If a person passes away, Heaven forbid, during the month of Adar Rishon in a leap year, then his Yartzeit (anniversary of his death) is observed on non-leap years on the corresponding day in the month of Adar. The exception to this rule, as Rav David Yosef (son of Hacham Ovadia Yosef) writes in his work Torat Ha'mo'adim (laws of Adar, p. 19), is when the individual passed away on the thirtieth day of Adar Rishon. The thirtieth of Adar Rishon is observed as the first day of Rosh Hodesh Adar Sheni, and therefore on non-leap years, the Yartzeit is likewise observed on the first day of Rosh Hodesh Adar – the thirtieth of Shevat. Even though the person died on the thirtieth of Adar Rishon, in determining the Yartzeit we focus on this day's status as the first day of Rosh Hodesh Adar Sheni, and thus the Yartzeit will be observed on the thirtieth day of Shevat, or the first day of Rosh Hodesh Adar. Of course, this applies only on non-leap years. On leap years, the family members will observe the Yartzeit on the actual date on which the individual passed away – the thirtieth of Adar Rishon.Thu, 29 Feb 2024 08:00:00 -0500Rabbi Eli MansourRabbi Eli MansourNoDaily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device.Halacha, Talmud, Halachaot, 643515