Questions and Answers on Halacha Issues with Rabbi Chaim Eideles

Maran the Shulchan Aruch (Orach Chaim 90:16) ruled that the measure of time along one's planned direction of travel—meaning on his way to work or home—is four mil, which equates to a 72-minute journey. Conversely, if he must travel backward, creating a delay on his journey, the obligation is up to 1...

It is certainly more correct to pray individually before Netz HaChama (sunrise) than to wake up for the later minyan. Granted, you will be praying without a minyan, but Maran the Shulchan Aruch (beginning of Siman 89) ruled that one who is under duress (anus) or facing an exigent circumstance (b'sha...

I have not seen a source for this. What does appear in the writings of the Chida (Birkei Yosef, Orach Chayim, Siman 224:7) in the name of his grandfather, Rabbi Avraham Azulai, is that one places the left hand on the grave, but I found no distinction in his words between a man and a woman....

It is absolutely forbidden. After all, he is a young man who sits and studies, he is simply not a prodigy. They have the ability to clarify this themselves, and it is a "matter that is likely to be revealed" (Milta D'avida L'igloyei); therefore, there is no permission for us to say it ourselves (Cha...

Everyone should follow their own custom; many eat dairy foods on Shavuot for various reasons. Some eat the dairy meal specifically on the night of the holiday (Kehillot Yaakov), while others oppose this because even on the holiday night, one should eat meat for the sake of the joy of the Festival (S...

No, because the liquid is secondary to the soup (the ingredients), similar to the law of Pat HaBa'ah B'Kisnin where one does not bless even when eating only the filling (Taz). However, this applies when the vegetables are the majority. If the soup also contains meat in a significant way, one rec...

If the majority consists of apples, one should recite "Borei Peri HaEtz." If the majority is pineapple or the like, one should recite "Borei Peri HaAdamah." If eaten during a meal (with bread), no blessing is required....

Fruit juice concentrate is made mostly of water in a special way that makes the fruit flavor very prominent. The ruling of the Minchat Yitzchak (Vol. 9, Siman 17) and the Shevet HaLevi (Vol. 8, Siman 32) is that its status is like that of water. It should be noted that the "100% fruit" labels on con...

We recite "Borei Peri HaEtz" (Ktzot HaShulchan Siman 53), because it is considered the "sap" (sweat) of the fruit. For other juices, we recite "Shehakol Nihyah Bidvaro," even if they contain pieces of fruit, because the pieces are secondary to the juice. This is not the case with the "sap" of the fr...

It is permitted, as the entire sheet is considered to be "over the fire." This is according to the ruling of the Igrot Moshe (Vol. 1, Siman 61), Rabbi Elyashiv (Shevut Yitzchak), and the lenient considerations arising from Rabbi Shlomo Zalman Auerbach's discussion on the subject (Minchat Shlomo Vol....

Juice that remains in the bowl is permitted for drinking. Since squeezing directly onto a salad is permitted, the leftover liquid is permitted for drinking initially (L'chatchila). This is because we view these liquids as "food" rather than "drink," as they were added directly into "food." Therefore...

Rabbi Akiva Eiger (Siman 202) wrote in the name of the Pri Chadash that one recites Borei Peri HaEtz, and if one sucked the equivalent of a K'zayit, the after-blessing is Al HaEtz (Me'ein Shalosh). Many have erred in this, understanding it to refer to sucking a grape in the literal sense, but this w...

Within the upper third of the doorpost. This is the ruling in the Laws of Mezuzah (Shulchan Aruch, Yoreh Deah, Siman 289). The source of this law is in the Talmud (Menachot 33a) in a dispute between the Amoraim. There is a disagreement between Maimonides and the Rosh, and Maran the Shulchan Aruch ru...

The Birkat HaMazon (Grace After Meals) of the meat meal will also exempt the products consumed during the dairy meal (Maharsham, Second Edition, Siman 115)....

There is no need to recite the blessing again, because the Tallit Katan (Tzitzit) remained on your body. The Machatzit HaShekel ruled not to recite the blessing. While it is true that some authorities disagreed with him, the rule is that in a case of doubt regarding blessings, we are lenient and do ...

The Maharsham wrote that he did not know the answer to this; therefore, he said that one may pass between them but should recite a verse that begins with the word "Lo" (No/Not) and ends with the word "Lo."...

It is permitted initially to wear a new garment, get a haircut, and do everything you need. We add the words of the prince of halakhic decisors, Rabbi Moshe Feinstein of blessed memory (Igrot Moshe, Yoreh Deah Vol. 2, Siman 137), who suggested that there is room to say a woman may get a haircut duri...

Maran the Mishna Berurah (Siman 493, 2) ruled that if a person happens upon something that requires the Shehecheyanu blessing, they should recite it. Rabbi Chaim Kanievsky of blessed memory explained that the Mishna Berurah did not mean only if it "happens" by chance, but rather that it is permitted...

(Laws of Continual and Additional Offerings, Chapter 7, Law 24) wrote that women are not required to count the Omer, and this is also mentioned in the Zohar (Parshat Tetzaveh). However, the Magen Avraham (Siman 489, 1) wrote that they have accepted this upon themselves as an obligation. Nevertheless...

They are required to undergo immersion without a blessing, as decided by Maran the Shevet HaLevi (Yoreh Deah, Siman 43). The reason for this is that many authorities believe the law for glass-coated earthenware is the same as the law for iron-coated earthenware (see Issur V'Heter Rule 58, Shach Sima...

The act of wrapping oneself in the Tallit is an obligation. The Torah Lishmah (Siman 124) wrote that the Tallit should remain on until after Aleinu Leshabeach, as this serves to remember the "Encompassing Light" (Or Makif) that descends from all the upper worlds down to the World of Action (Asiya) t...

The Igrot Moshe (Vol. 4, 99) was lenient regarding the law of a "guardian" (a reminder) for the counting of the Omer. He argued that it is impossible that a guardian or a fixed Minyan would be effective for the Shema and prayer (as ruled in Siman 232) but would not be effective for the counting of t...

The Mishna Berurah ruled that even regarding a Brit Milah performed in its proper time, the exemption from fasting applies only to the Sandek, the Mohel, and the father of the child. Regarding a Pidyon HaBen in its proper time, he permits only the father and the Kohen to break the fast. However, Mar...

If each package contains the required amount (Shiur) for Challah, it is sufficient to place the packages next to each other or stack them. One should then take one Matzah and separate Challah from it with a blessing for all the Matzot, saying: "This is hereby Challah for all the Matzot." There is no...

You can rely on his koshering L'chatchila (initially). The Mishna Berurah ruled that after the fact (Bedieved), even the Rema is lenient in this matter. While it is true that the author of Shulchan Aruch HaRav ruled that "after the fact" refers only to after the food has already been cooked, in your...

The Jerusalem Talmud (Pesachim 10:1) states that one who eats Matzah on the eve of Passover is like one who cohabits with his betrothed in his father-in-law's house and is subject to lashes. Thus, Maimonides (Hilchot Chametz U'Matzah 4:12) ruled that he is given disciplinary lashes, and according to...

The author of the Peri Megadim (Siman 444) and the Maharsham (Siman 453) permitted eating Kitniyot on Erev Pesach until the night. However, the ruling of the Shevet HaLevi (Volume 3, 31) is to forbid them starting from the same hour that the eating of Chametz is prohibited. Therefore, one may be len...

We are concerned that the law for porcelain vessels is the same as the law for earthenware (Keli Cheres), for which boiling (Hag’ala) is not effective. Therefore, it is only in a case of great need (Sha'at HaDechak) or where there is a significant financial loss that one may rely on performing Hag’...

Since we are concerned that hot Chametz may have been in the strainer, the method of koshering depends on the material. If the strainer is made of metal (iron or stainless steel), one must perform Irui—pouring boiling water directly onto it from a "First Vessel" (Keli Rishon) while the water is sti...

If the dishwasher contains parts made of earthenware or porcelain, it cannot be koshered. However, for other types of dishwashers, the process is as follows: We must first clean it thoroughly, ensuring no food residue remains. One must then refrain from using the dishwasher for a full 24-hour perio...

Maran the Shulchan Aruch (Orach Chayim 96:1) ruled that it is forbidden to hold anything in one’s hand during prayer—neither Tefillin, nor a book, nor a knife. This is because a person fears they might drop the object, causing them to focus on the item and distract their mind from the prayer. Maran...

Maran the Rema (98:1) wrote that it is forbidden to kiss one's small children in the synagogue, in order to firmly establish the love of Hashem (God) in one's heart and to demonstrate that no love compares to the love of Hashem, may He be blessed. The author of Shu"t Binyamin Ze'ev (Siman 163), a s...

The source of this law is found in the holy Shelah, and Maran the Mishna Berurah (158:44) quotes his words. Maharam Papiros also wrote similarly (Seder HaSeudah 1, 2). In practice, this is not considered an interruption (Yabia Omer, Vol. 8, 20). However, many authorities actually disagree with this...

It is permissible L'chatchila (initially). This was the ruling of Maran the Shulchan Aruch (Orach Chayim 160:6). Only regarding water that is so hot that "the hand recoils from it" (Yad Soldet Bo) is there a discussion among the authorities (Poskim) as to whether it is valid for washing. However, t...

There are two primary reasons why we dry our hands after Netilat Yadayim. The first reason is that the water remaining on the hands after washing may be considered impure and could contaminate the bread upon contact. The Gemara (Sotah 4b) explains that the Prophet Yechezkel cried out regarding this...

The Gemara (Megillah 5b) already debates whether the sea is considered a protective wall for the city of Tverya—based on the verse from the Song of the Sea, "and the water was a wall for them"—or if it is considered unwalled on one of its sides. Therefore, due to this doubt, the Megillah is read in ...

It is stated in the Gemara that Lod was surrounded by a wall since the days of Yehoshua bin Nun, and ancient graves have also been found there. However, in practice, the Minchas Yitzchak (Vol. 8, Siman 61) and Maran the Yabia Omer (Vol. 7, Siman 60) have ruled that the Megillah is read on both the 1...

You are obligated in the reading of the Megillah, in Matanot L'Evyonim, and in the Mitzvah of the festive meal (Seudah) and joy. Regarding Mishloach Manot, there is a dispute: The Pri Chadash (Siman 695) requires it only on the 14th, as that is the primary day of Purim for most of the worl...

Certainly, you do not fulfill your obligation if you send to a poor person in Bnei Brak on the 15th, as the time of Purim has already passed for him. If you send Matanot L'Evyonim on the 14th while you are a Yerushalmi: If we follow the status of the recipient, you would fulfill the obligation beca...

Regarding Matanot L'Evyonim, we follow the ruling of the Mahari Asad (Siman 127), who states that the primary requirement is for the money to reach the poor person on Purim. If a person sets aside money now and it is delivered on Purim, he fulfills his obligation. Furthermore, if one gives it to a p...

It is permissible L'chatchila (initially), and there is no prohibition of Threshing (Disha) involved. The Eglei Tal defines the prohibition of Threshing as applying only to an act that is not characteristic of the normal way of eating; in such a case, the act of separation is viewed as a "completio...

Since the breadcrumbs are intended only to act as a binding agent (Ledabek) and not to provide flavor (Ta'am), the rule that "the flavor of grain is never nullified" does not apply here. This was the ruling written regarding this question by the Maharshag (Part 2, Siman 32)....

Yes, the Chayei Adam ruled this way. However, the final Halacha does not follow his opinion. Some are meticulous to recite a "Shehakol" blessing on something small before the meal (as is the widespread custom among Chassidim), thereby exempting the coffee served at the end of the meal from requiring...

The reason for this is to ensure that there are ten people learning together. If individuals learned alone, Kaddish D'Rabanan cannot be recited over that study. By reciting this Mishnah out loud, everyone is joined together as a group of ten learners (Aruch HaShulchan, Siman 55)....

This question is discussed in the book Rav Pe’alim (Part 2, Siman 14). He concludes the ruling that it is permitted, because the instruction "and [they shall] say Amen" refers to the ministering angels. Certainly, it is preferable that there be two people to answer, or at the very least one (see Mi...

You should know that the very fact that you trouble yourself to attend the class—even if you do not understand, provided you strive with all your strength—will merit you to understand the entire study in the World to Come. This is written in the Zohar HaKadosh (Parshas Vayishev). As the wisest of al...

Yes, he is required to wash. This is because of the second reason given for Mayim Acharonim: "And you shall sanctify yourselves and be holy" (referring to the requirement of cleanliness for prayer and blessings). This ruling is cited in the book Sefer HaSuma in the name of HaGaon Rav Moshe Sternbuc...

Ideally (L'chatchila), there is a Mitzvah to perform Zimun over a cup of wine, as it is written: "I will lift the cup of salvation and call upon the name of the Lord" (Siman 182, Se'if 7 and Mishna Berurah ibid.). However, when there is no wine available in the house, we are lenient and may perform ...

Since the prayers took place during the Tish without the participants leaving the room, it is not considered an interruption (Hefsek); therefore, one may continue eating based on the original blessing (Bracha Rishona). However, if they went outside to pray, the following rules apply: Those...

Any matter of sanctity (Davar Shebikdusha) may be answered in the middle of a meal. Regarding such an individual (even a Talmid Chacham), we apply the principle: 'The Lord preserves the simple' (Shomer Pesayim Hashem). This was the ruling of the Levushei Mordechai (Part 2, Siman 37)...

Igros Moshe (Part 4, Siman 84) prohibits the use of a loudspeaker on Shabbat, arguing that with every word a person speaks, a new formation is created, thereby violating the prohibitions of Makeh B'Patish (the final hammer blow/completion of a vessel) and Boneh (building). In truth, the Chelkas Yaa...

The Mishnah (Beitzah 36) states that swimming on Shabbat is prohibited due to a Shevut (a Rabbinic decree). However, if the pool is in a private home and has a rim (Safa)—meaning it is not like a flowing spring but is fenced and contained—and the individual requires it for health reasons, such as aq...

This question was posed to HaGaon Rabbi Shlomo Zalman Auerbach (as cited in Shemirat Shabbat Kehilchata, Chapter 18, Section 18). He clarified the distinction as follows: In the case of glasses, the color change occurs automatically and incidentally by the sun (the action is done "on its own"). How...

It is permissible L'chatchila (initially). This is because the letter is the actual body of the cake itself and is not considered independent "writing" on top of another surface....

The authorities (Poskim) discuss the law of a book that has letters written on its edges. Regarding this, the Rema was lenient, while the Magen Avraham was stringent. However, in the case of a specific picture or illustration, the matter is forbidden (as it may constitute the prohibition of Kotev—W...

The Magen Avraham (Siman 263) permits this L'chatchila (initially), stating that it is not necessary for the husband to light instead. However, the Mishna Berurah writes that it is proper for her husband to light. Nevertheless, if she has been accustomed to lighting the candles herself until now, s...

No, because the room where you are staying is still considered connected to the rest of the house; for example, if a child forgets something there, they would feel free to enter and take it. However, if the room is completely closed off and private specifically for the guest’s honor, then it is con...

It is permissible for you to perform Havdalah. Since Shabbat has already ended, you may say Havdalah and pray Arvit afterward; this was simply ruled in the Shulchan Aruch HaRav (Siman 293). However, according to the secrets of the Torah (Al Pi HaSod), it is forbidden to light a candle before the re...

There is a major dispute regarding this matter. Maimonides (in his Commentary on the Mishnah) explains that the meaning of Shtarei Hedyotot refers to any study of wisdom that does not contain the wisdom of the Torah. However, the Ramban and the Rashba permitted it. The ruling of Maran the Mishna Ber...

The education of children is a great Mitzvah (commandment); therefore, anything appearing in the newsletter that is related to the children's education—including parent-teacher meetings and the like—is permitted to be read on Shabbat. However, matters not directly related to education, such as an an...

It is true that this is explained in the Mishna Berurah (Siman 308, 3). However, today, when a package of 1000 pages is sold for pennies, paper does not have the same significance as it once did, and one cannot say that the paper is considered Muktzah Machmat Chisaron Kis (Muktzah due to financial l...

The Rama (Orach Chaim 183:2) ruled that there is no strict requirement to add water to our wine, as the wines produced today are not strong enough to require dilution. However, the Beit Yosef cited the Midrash HaNe’elam (Ruth), stating that there is a "great secret" (mystical significance) in adding...