Question:

Is one obligated to wear a Yarmulka (head covering) at work?

Note: We are only discussing the issue of wearing a yarmulka in the workplace. There are other issues that come up such as making a bracha or learning torah that we are not going to discuss.

Discussion:

Wearing a Yarmulka is a universally accepted custom. The source for this custom is based on the Gemara in Shabbos (156) that tells us “cover your head so that you will have the fear of Heaven”. The T”Z writes that in addition to the reason the Gemara brings, there is another reason we cover our heads. In his time the gentiles would remove their hats as soon as they entered their house or sat down. If we would do the same we would transgress the prohibition of “Following their Ways.” Based on this it would seem that it is not just a custom but something that is required.  

Wearing a yarmulka at work:

Rav Moshe writes in his Teshuvos (O.C. 4:2) that if a person will stand to lose his job (or won’t get hired) then he is not required to wear a yarmulka. However, one must still wear it when he makes a bracha or eats anything. A rav should be consulted if one is concerned a potential client will not feel comfortable if he wears a yarmulka. 

Wearing a yarmulka in court:

The Aruch Hashulchan writes that one may remove his yarmulka if a judge asks him to do so in the courtroom (2:10). However, one should try his utmost to convince the judge to permit a head covering (Melamed L’hoel 2:56). The following link is to an interesting article about wearing a yarmulka in court. www.jlaw.com/Commentary/yarmulke.html

Summary:

Although the main reason for wearing a yarmulka is based on custom there is the opinion of the T”Z which says that it is, in fact, an obligation. However, there is room for leniencies if it will cause a person to lose his job (or not get it in the first place). However, we must not downplay the significances of this custom that has been universally accepted. 

Question:

What are some laws of Lechem Mishneh?

Discussion:

The reason why we use two loaves of bread is to remind us of the double portion on the Mann that came down on Friday. This is also the reason why there is a custom to cover the challah on top and on bottom since the Mann came sandwiched between two layers of dew.

Men and women are equally obligated in using Lechem Mishneh at each of the three meals on Shabbos (M.B. 274:1).

Even if the bread has a crack, it is considered complete as long as the bread will not break if it is picked up by the weaker section (M.B. 167:11). If two loaves became attached during the backing process they may be separated from each other and would still be considered complete (Machtzis Hashekel 274:1).

As long as the loaf is not missing more then 1/48^th of the entire loaf it is considered complete (Machtzis Hashekel 274:1). However, there are others that say it is no longer considered whole (Aruch Hashulchan 274:5)

If one does not have two complete loaves of bread, he should use one loaf and one piece of bread. If one has no complete loaves then he should make Hamotzie on two pieces of bread (Minchas Yaakov 12). If one has a whole loaf and a whole cake he may use the cake as part of the Lechem Mishneh. In this case he should eat from both the loaf and the cake (Shu”t Daas Moshe 4).  

Question:

Can one be menachem avel  (comfort the mourner) over the phone?

Discussion:

The Rambam writes that there are two aspects of nichum aveillim; the first one is to comfort the mourners in their time of distress over the loss of their relative. This is done by expressing sympathy and consoling them over their loss. The other aspect of the mitzvah is to elevate the nishama of the departed person.

One can fulfill the first aspect of the mitzvah merely by being in the house of mourning even without saying anything (Moed Katan 21b). To fulfill the second aspect of the mitzvah it is necessary to visit the home of the deceased (Shabbos 152a).

Rav Moshe zt”l writes (O.C. 4:40:11) That while it is possible to comfort a mourner over the phone, it is not possible to elevate the soul of the deceased without actually coming to the house of mourning. Additionally, a phone call may not be the most respectful way of comforting the mourner. Therefore, if one can visit the mourner in person he should do so. However, if it is not possible to visit the mourner then a phone call would be the next best option.

Nichum Aveillim on Shabbos

The accepted custom is not to comfort a mourner on Shabbos or Yom Tov (Aruch Hashulchan O.C. 287:3). If one would be unable to be menachem him during the week then it may be done on Shabbos (ibid 1). The Kaf Hachaim (O.C. 287:4) writes that when one is menachem avel on Shabbos he should not say any explicit words of nechama and should keep his visit to a short amount of time.