Question:

What are some of the laws of Mishloach Manos?

Discussion:

Note: These Halachos come from the Mishna Berura 695:4 unless otherwise indicated.

The minimum one must send is two food items to one person. Drinks are included in the food category regarding this mitzvah. Seltzer is not considered a food item since it is similar to water (Kovetz Halachos).

One cannot fulfill his obligation by sending anything besides food. It is not necessary to ensure that they are separate brachos (Kovetz Halachos).

It is best to use a messenger (shliach) to deliver the mishloach manos if one does not use a shliach it is questionable if he fulfills his obligation (Binyan Tzion 44). The shliach can be a minor or a non-Jew (Silmas Chaim 276). The food has to be ready to eat however there is an opinion that if the food is ready to be cooked that is considered ready to eat.

The mitzvah of mishloach manos can only be done on Purim day, if it is given at night one needs to send another one in the morning. However, if the package will arrive on the day of Purim he has fulfilled his obligation.

Women are obligated in the mitzvah of mishloach manos; the opinion of the Magen Avrohom is that a married woman fulfills her obligation with her husband. The Mishna Berura ends off saying that a woman should send her own mishloach manos.  The Rema writes that a woman should only send to a woman and a man to a man.

Many poskim are of the opinion that the reason why we send mishloach manos is to increase the feelings of love and friendship in the community, therefore if one sends an anonymous mishloach manos he has not fulfilled the mitzvah (Kovetz Halachos).  

Question:

Can one fulfill his obligation of reading the Megillah over the phone?

Discussion: 

There are really three variations of this question. The first is can one hear the Megillah over the phone. The second is can one listen to the Megillah through a microphone. The third is can one use a hearing aid and fulfill his obligation of reading the Megillah.

According to Rav Shlomo Zalman Auerbach zt"l one is does not fulfill his obligation if he hears the Megillah through a speaker system. This is because the sound one hears is not the actual voice, rather, an electronic replication of the person's voice (Minchas Shlomo 1:9). The same would be true if he heard it over a telephone. If a person is deaf or is hard of hearing and has a hearing aid, he should ask a rav what the proper course of action is.  

Rav Moshe zt"l agrees that one should not use a microphone or hear the Megillah over the phone. However, his reason is different then Rav Auerbach's reason (Iggros Moshe O.C. 2:108).

According to Rav Shmuel Kaminetsky, (Kovetz Halachos pg. 84) a person should take out his hearing aids to listen to the Megillah. The reason for this is since the main sound he hears is coming through the hearing aid he cannot fulfill his obligation while wearing them.           

Summary: 

One needs to hear the sound directly from the one reading the Megillah. Therefore, one cannot hear the Megillah over the phone or through a microphone. According to Rav Kaminetsky zt"l, a person with a hearing aid should take out his hearing aid and stand as close as he can to the chazzan. If one cannot hear at all without his hearing aid a rav should be consulted.   

Question:

Why do we read four special parshios during the month of Adar?

Discussion: 

The Mishna Berura (685:10) explains that we read these parshios to commemorate different events that took place. The first parsha that we read is Shekalim. The reason for this is that in the times of the Bais Hamikdash there were sacrifices that were brought on behalf of the entire nation. The money for these sacrifices was collected every year during Adar. Therefore, we read the parsha that talk about donating to the Mishkan to commemorate the obligation to give money for these sacrifices.

Parshas Zachor is to fulfill the mitzvah of destroying Amalek. We read it the week before Purim to join the two episodes of Amalek. Since Parshas Zachor is a torah obligation, one should be careful to hear every word that is read. If a person missed a word he should ask a Rav what to do because there is a Machlokes in this matter.

Parshas Para is read to commemorate the first Parah Adoma that was brought in the desert. We read it before the month of Nissan since in the times of the Bais Hamikdash it was important to be spiritually pure so that the Korban Pesach can be brought. Parshas Hachodesh is to sanctify the month of Nissan. 

One does not have to read Shnayim Mikrah on these extra Parshas that we read (Terumas Hadeshen). However, if a person is accustomed to reading the Haftorah before Shabbos then he should read the special Haftorah for these Parshas.

A Woman’s obligation in Hearing the Four Parshas

Women are not obligated to hear any of these special parshios (even Parshas Zachor). If a woman wants to come to shul, she is certainly welcome to. One should not make a special reading for women unless there is also a minyan of men that have not fulfilled their obligation.

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.

Tisha B'av that falls on Shabbos or Sunday

Question:

What are some of the halachos when the Ninth of Av falls on Shabbos?

Discussion:

We know that when the Ninth of Av falls on Shabbos (as it does this year) we observe the fast on Sunday. There are some differences that come about because of this. I hope to explain some of them.

Shabbos:

Even though we do not mourn on Shabbos one should not take a pleasure stroll on this Shabbos (Berkei Yosef 653:2). The rest of Shabbos can be conducted like any other Shabbos. One may serve any food and drink any wine that he would like as well as sing zimeros – even if he normally does not sing (Iggros Moshe O.C. 4:112:1).  

Seudas Shleshis:

The normal seuda hamafsekes is not served. A regular meal may be eaten and one may even eat more than normal so as to have strength for the fast. Although one may bentch after sunset, one must stop eating food and drink at sunset (M.B. 652:23). Some poskim permit taking a pill on Shabbos so that it is easier to fast on Sunday (Shar Hatziyun 653:7).

Havdalah:

The procedure for making Havdalah is different on Tisha B’Av. On Saturday night only the bracha on fire is made. Women should hear the bracha from a man, if this is not possible a rav should be consulted. Men say havdalah in davening and women should be instructed to say “Baruch hamavdil bein kodesh l’chol” before doing any melacha. On Sunday night when the fast is over the bracha of Havdalah is said with the bracha on wine. The Bracha on the spices is not said at all and the bracha on the fire is not repeated.

Mourning the Churban:

We mentioned that on Shabbos we do not show signs of mourning, therefore, one may (and should) wear his regular Shabbos shoes and Shabbos clothing until Shabbos is over. Similarly one may sit on a regular chair. However, the other Enuyim (afflictions) apply from sunset.

Preparing For After the Fast:

One may not bring a Kinnos to shul on Shabbos for use afterword. Likewise, shoes that one intends to wear on Tisha B’Av may not be brought on Shabbos. One must remember to bring them on Friday. Some shuls purposely wait to daven maariv so that people have time to go home and bring their paraphernalia.