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/ There are a number of restrictions which Rabbi Yehuda Hachasid placed in his Testament that have to do with names. In Testament 23 he writes that a man should not marry a woman if her name is the same as his mother, and likewise a girl should not marry a man whose name is similar to her father, unless another name is added. The custom is for the future son-in-law or daughter-in-law to add to their name. There is much discussion in Poskim regarding many aspects of this restriction, such as whether this applies also when one of them has two names and the other just one name, etc. In such situations, it is wise to consult with one's Rav before working on such a Shidduch. (See Likutei Halachos by Rabbi Shabsi Wigder Pages 64-81, What's In a name by Rabbi Y. Wilhelm, chapters 35 and 36). In Testament 51 he writes that one should not name his children Yehuda or Shmuel. Likutei Halochos page 162 explains (based on various commentators) that this testament was written only for his children, that they should not name a child after himself (Rabbi Yehuda HaChasid) or his father (who was named Rabbi Shmuel).
Compiled by Rabbi Eliezer Wenger
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Molad for Shevat / Rosh Chodesh Shevat will be on Thursday. The Molad for Chodesh Shevat will be on Wednesday, 4:13 and 8 chalokim (portions). A boy is given his name at the time of the Bris. If the boy is ill and can not have the Bris, the name giving is delayed until the child is well enough to have the Bris at which time the name is given. If the child is a first born and he has not had his bris prior to the Pidyon Haben, the She'arim Metzuyonim beHalacha (164:7) quotes from the Sefer Pidyon Nefesh that the child should be given a name before the Pidyon Haben takes place.If the child is ill , and it is necessary to daven on behalf on the child, a name should be given to the child right away and then Tefillos be said using his name (What's in a name? page 11)In such situations, one should be in consultation with a Rav for guidace. Compiled by Rabbi Eliezer Wenger
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/ Regarding giving a person a Jewish name, I recall when I was an assistant principal in a day school where a number of the students were emigrees who had arrived from the former Soviet Union and we wanted to make a big name giving ceremony on a Rosh Chodesh with a meal to follow and give them all Jewish names by the Sefer Torah, I spoke with Rav Zalmen Shimon Dworkin. He told me that as far as the Halacha was concerned, one did not need to go through any ceremonies. It was sufficient to give a person a Jewish name and call him /her by that name for thirty consecutive days and if becomes his/her official name. However, if we want to do the whole ceremony with a special Mi shebeirach, for the purpose of publicizing the importance of the Jewish name, there was nothing wrong with that.
Compiled by Rabbi Eliezer Wenger
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/ In this week's Parsha, Hashem tells Moshe a number of time Hashem Baboker - get up early in the morning and go out to Pharoh. Therefore we will devote most of this week's Halachos to matters of Hashkomas HaBoker - arising in the morning. When one awakens in the morning, one must immediately recognize and appreciate the kindness Hashem has done with him. Not only has Hashem returned to him his soul which he had entrusted to Hashem the night before, but He also returned him the soul in a refreshed and rejuvenated form and not the "dead tired" and weary soul which he gave over to Hashem the previous night. Hence, while still in bed, even before he washes Negel Vasser, he should say Modeh Ani. Since the Modeh Ani does not contain Hashem's name, he is permitted to say it before washing his hands. By saying Modeh Ani right away upon awakening, he will realize that Hashem is in his midst and upon ending the Modeh Ani immediately get out of bed and prepare himself for the service of Hashem.(Kitzur Shulchan Aruch 1:2, Ketzos HaShulchan 1:6)
Compiled by Rabbi Eliezer Wenger |
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/ When saying the Modeh Ani in the morning, one must make sure to make a slight pause between the words "bechemlah" and "rabah." (Kitzur Shulchan Aruch 1:2). [Teachers who teach and say the Modeh Ani to their students in a song format should make sure that the tune they use does not put the words Bechemlah Rabba together and then leave the word Emunasecha as an orphan.] Although based upon the Gemorrah one would not have to wash one's hands immediately upon arising and would also be permitted to touch his garments, the Chachmei HaZohar warned against walking even 4 cubits or touching clothes before washing Negel Vasser. The Alter Rebbe writes that one who is G-d fearing should follow the directives of the Zohar. (Alter Rebbe's Shulchan Aruch O.C. 1:7)
Compiled by Rabbi Eliezer Wenger
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/ Prior to washing one's hands in the morning one should not touch the following with his hands: His mouth, eyes, nose, ears or any other part of the body which has openings.Neither should one touch food or drink and clothing. Women in particular must be careful in regard to touching food prior to washing Negal Vasser, since they handle most of the food at home. Likewise, one must be very cautious not to dip his finger(s) inadvertantly into the water he will be using for Negel Vasser, because by dipping the unwashed finger into the water he has made the water unclean and unfit for washing. (Ketzos HaShulchan 2:2) Generally, nowadays, one is lenient in regard to using foods which have been handled by people before washing Negel Vasser, since there are so many people who are not careful with washing their hands properly, and much of the commercially sold products have this problem. However, one who can be strict with himself should try to avoid purchasing foods from people who one definately knows about them that they do not wash their hands properly. (Badei Hashulchan 2:7) [One would hope that those who give Hashgochos to bakeries, caterers, restaurants and the like make sure that the Jewish workers who handle food wash their hands properly according to Halacha.]
Compiled by Rabbi Eliezer Wenger
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/ If one awoke in middle of the night, after Chatzos, one should wash Negel Vasser and say the Bracha of Netilas Yadaim, even if he intends to go back to sleep later on during the night (thus requiring him to wash Negel Vasser a second time later on). In the morning when he arises a second time, he will not have to say (the brocha) Netilas Yadim when he washes Negel Vasser. The reason is that a person becomes a "new creation" just once a day, which was accomplished when he woke up the first time. (Ketzos HaShulchan 2:6) [It would thus appear, that the same rule would apply for Modeh Ani and if he said it during the night upon awakening, he would not say it again in the morning if he had gone back to sleep.]
Compiled by Rabbi Eliezer Wenger
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/ One should not say any Brochos or pronounce Hashem's name without first washing out one's mouth, since one accumulates saliva in his mouth during sleeping. (Ktzos HaShulchan 2:10) In the morning, after one washes Negel Vasser upon arising, one does not say Al Netilas Yadaim immediately. Rather, since is normal for one to have to relieve oneself upon awakening, one should first use do his bodily needs and upon leaving the bathroom, wash his hands a second time and then say the Brocho of Al Netilas Yadaim. If he does not need to relieve himself, then he should try to say the Al Netilas Yadaim as close in time to the washing of his hands the first time. (Ktzos HaShulchan 2:9)
Compiled by Rabbi Eliezer Wenger
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/ Since in this week's Parsha we are given the Mitzvah of Rosh Chodesh, we will devote the Halochos of this week to Rosh Chodesh (with the exception of Thursday night when we will IYH detail many of the minhagim for Yud Shevat). One is forbidden to fast on Rosh Chodesh, even if the fast is intended for just a few hours. Hence a Choson and Kallah whose Chuppah will take place on Rosh Chodesh do not fast on the day of the Chupah, with the exception of Rosh Chodesh Nissan when the choson and kallah do fast on that day. The reason being that Rosh Chodesh Nissan is a day when certain righteous people fast due to its being the Yahrzeit of Nadav and Avihu. Similarly, there are righteous people who fast on Rosh Chodesh Av, since it is the Yahrzeit of Aharon Kohen Gadol. The Rebbe writes in a letter (printed in Teshuvos Ubiurim and in Likutei Sichos V. 24 page 464) that a Choson and Kallah getting married on Rosh Chodesh should fast on the previous day, Erev Rosh Chodesh. Regarding the Choson and Kallah saying the Viduy if their wedding is on Rosh Chodesh, Rabbi Chaim Rappoport in his Sefer Likkut Dinei UMinhagei Rosh Chodesh opines that according to our custom that they fast on Erev Rosh Chodesh, they should say the Viduy on that day as well.
Compiled by Rabbi Eliezer Wenger
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/ Although there is no obligation for one to wash and eat a meal in honor of Rosh Chodesh, one should endeavor to increase in one's eating on Rosh Chodesh in honor of this day, and even to include bread during the meal. (Shulchan Aruch O.C. 419). The Tur quotes the Psikta that on Rosh HaShonah it is decided one's "budget" for the year except for the money one spends for Shabbos, YomTov, ROSH CHODESH and Cholo Shel Moed, for which one is reimbursed fully. In Birchas HaMozon, one must add the Yaale V'Yovo in the third Brocho. If one forgets to say the Yaale V'yovo and realizes his error before saying Hashem's name at the end of U'vnei Yerusholayim, he can still say the Yaale V'yovo. If however he had already said Hashem's name, he concludes the words "boneh berachamav Yerusholayim Amen" and then adds the words "Baruch Ato.....Ha'olom Shenasan Roshei Chadoshim le'amo Yisroel leZikoron" without a concluding bracha. If he had already said "Baruch" of the fourth beracha, he continues with the bentching and does not repeat it.
Compiled by Rabbi Eliezer Wenger
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/ On Rosh Chodesh one says the incomplete Hallel. Regarding saying the Bracha at the beginning and the end of Hallel on Rosh chodesh, the Alter Rebbe writes in the siddur in the instructions before Hallel that just the Chazan should say the Brochos and thereby exempt all the congregants, and the congregants should answer Amen and thus be included within the Bracha. It would appear from a statement that the Rebbe'said in a Sicha on Shabbos Parshas Maasei Rosh Chodesh Menachem Av 5741 that one should "chap arein" (take advantage) and say the Brocho quietly. I recall seeing in the Hiskashrus an explanation by Rabbi Ginsburg that only if one says the Brocho before the Chazan starts is this acceptable (and for this "chap arein" is applicable), but once the Chazan starts the Brocho, one should follow the ruling of the Alter Rebbe. {it would seem that when the Chazzan says the Berachos for the congregants, he should start saying aloud from the word Yehallelucha.) In HaYom Yom of 1 Teves, it states that the word "Al" which is found in the Siddurim with a parentheses, (in the paragraph of Yehallelucha) should not be said.
Compiled by Rabbi Eliezer Wenger
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/ One must insert Yaale V'ovo in the Shmoneh Esrei of Shacharis, Mincha and Maariv of Rosh Chodesh. It is inserted in the Brocho of Retzei. If one inadvertantly omitted Yaale VeYovo and realized his error before pronouncing Hashem's name at the ending of the Brocho - Hamachzir Shecinoso Letzion, he returns to Yaale V'Yovo and says it. If however he realized his error after pronouncing Hashem's name, the following rules apply for Shacharis and Mincha.
A) If he realized the error right after saying Hashem's name, he adds the words Lamdeini Chukecha and returns to Yaale V'Yovo (Luach Kollel Chabad, Chol HaMoed Succos).
B) If he already started HaMachazir, but did not start Modim, he can say Yaale V'ovo right before Modim.
C) If he already started Modim, and realized his omission before completing the Yihiyu LeRatzon at the end of Elokei Netzor, one returns to Retzei and continues from there.
D) If he already said the Yihiyu Lerotzon before Oseh Shalom, even though he did not take his three steps backward, he must return to the beginning of the Shemoneh Esrei. During Maariv, however, once he has passed Hashem's name in the Brocho of HaMachzir, he cannot avail himself of any of the options mentioned above. One does not repeat the Shemoneh Esrei for forgetting Yaale V'Yovo at Maariv.
Compiled by Rabbi Eliezer Wenger
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Some Minhogim for Yud Shevat / Tzedokah on behalf of oneself and family members to the institutions associated with the Rebbe'should be given before Shabbos.A 24 hour candle should be lit at home before Shabbos starts.In shul one should light five [24 hour] candles for the Tefilos.Everyone should endeavor to receive an Aliya on Shabbos, however no more than 8 Aliyos are to be distributed at each Torah reading. If necessary, extra Minyanim for the Torah reading should be made. [Reminder: there needs to be at least six people who did not hear the Torah reading in the minyan.]The maftir should be given to the most respected person, as determined by the majority, or a "gorel" (lot) should be thrown.In order to give more people the privilege of acting as chazan on this special day, different individuals should be asked to lead each Tefilah.After each of the three Tefilos, part of the Maamar Basi Legani should be reviewed for the congregation. If possible it should be reviewed by heart.One should study a chapter of Tanya prior to Shacharis and Mincha.During Shabbos one should study 8 chapters of Mishnayos, chapters that start with the letters of the Rebbe's name, i.e. Yud, Vav, Samach, Pei, Yud, Tzaddik,Ches, Kuf.One should participate in a farbrengen on this day. [For more procedures, see the letter of the Rebbe written Rosh Chodesh Shevat 5711, published in various places, including the Sefer HaMinhagim.]
Compiled by Rabbi Eliezer Wenger
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/ One should not take a haircut on Rosh Chodesh, even if Rosh Chodesh comes out on Friday and he wants to take a haircut in honor of Shabbos. (Alter Rebbe's Shulchan O.C. 260) Rabbi Yehuda HaChasid writes in his testament (and is brought down as Halacha by the Be'eir Heitiv) that one should also avoid cutting one's nails on Rosh Chodesh. The Alter Rebbe omits this section of the testament in his Shulchan Aruch when writing the previous Halacha. Rabbi Chaim Na'ah in Badei HaShulchan (73:4) does not understand why the Alter Rebbe (and the Magen Avraham) omitted this ruling. If a child turns three years old on Rosh Chodesh, the Rebbe was of the opinion that the Opsherenish should take place right after Rosh Chodesh and not on the day itself. (Likutei Sichos V. 13 pg. 265)
Compiled by Rabbi Eliezer Wenger
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/ This coming Thursday, the 15th of Shevat (Feb. 8th) is Rosh HaShonah L'Ilonos (New Year for the Trees). Tachnun is omitted from the Shacharis and Mincha prayers as well as from the Mincha prayer of Wednesday afternoon. On Thursday morning, prior to the opening of the Aron Hakodesh for Kriyas HaTorah, the section beginning with Keil Arech Apaim is omitted. Lamnatzei'ach as well is omitted.One is not permitted to fast on the 15th of Shevat, including one who is getting married on that day.(Shulchan Aruch O.C. 572:2 and Magen Avraham 573:3) If a funeral R"L takes place on the 15th of Shevat, Tziduk HaDin is not recited. However, if a funeral takes place on the 14th of Shevat in the afternoon, Tziduk HaDin is recited (although Tachanun is not said). (Darkei Chesed 21:2,3)
Compiled by Rabbi Eliezer Wenger
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/ It is customary to increase in the amount of fruits one eats on the 15th of Shevat, in order to praise Hashem who created all these species of fruits. The Arizal was accustomed to eat 15 varieties of fruits on the 15th of Shevat.Amongst the fruits one eats, one should include species of which Eretz Yisroel is praised for: Grapes, Olives, Dates, Figs, Pomegranates. [Note: Since this year is a Shmitta year, one should only eat fruits coming from Eretz Yisroel that have a reliable Hechsher. In general, one must always check that there is a reliable Hechsher on Israeli produce, since many companies do not separate Trumos and Maasros]. (Nitei Gavriel, Laws of Tu Beshevat Chapter 2) If one eats a sufficient amount of fruits of the seven species that grew in Eretz Yisroel (even if it is eaten outside of Eretz Yisroel) one should conclude the after Bracha with the words "al Ha'aretz ve'al peirosehoh." (Seder Bircas HaNehnin 1:12)
Compiled by Rabbi Eliezer Wenger
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/ Many people attempt to eat on Tu Beshevat at least one fruit which requires a Shehecheyanu. When eating such a fruit, the Shehecheyanu should be said prior to reciting the Ho'eitz bracha. If he has already partaken of other fruits (at that particular sitting) than he only needs to say the Shehecheyanu upon eating the new fruit. Many also have a custom of eating Bokser (carob) on this day. It is questionable whether one says a Shehecheyanu when eating bokser, since it is inedible when fresh. One must wait until it hardens a bit before it becomes edible and then the new bokser is not any more distinguishable from older stock and thus would be similar to nuts upon which no Shehecheyanu is said (see Sefer Bircas HaShir Vehashevach for further elaboration). There is yet another custom which many have and that is to eat Esrog, either in the form of preserves, sugared slices, etc. It seems that the consensus of opinions is that no Shehecheyanu is said on the Esrog. One reason given is that the Shehecheyonu has already been said over the Esrog on the first day of Succos.(see Nitei Gavriel, Laws of Tu Beshevat 2:7)
Compiled by Rabbi Eliezer Wenger
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/ According to guidelines issued by the Vaad Ha'ir of Montreal (MK), the following DRIED fruits and nuts DO NOT need a hechsher:Domestic Apricots, Turkish Apricots (must be checked for infestation), Carob (must be checked for infestation), whole dates (cut open and check for infestation), unsweetened coconut, Figs (cut open and check for any discoloration or white worms), ginger, mango, nectarines, peaches, pears, raw almonds, raw cashew nuts, raw sunflower seeds, raw walnuts. The following DRIED fruits and nuts REQUIRE A HECHSHER:Apples, banana chips, craisins, sweetened coconut, papaya, pineapple, prunes (due to the fact that they are coated with oil), raisins (due to the fact that they are coated with oil), dry roasted almonds, roasted cashews, roasted and shelled peanuts, pistachio nuts, roasted sunflower seeds. All shelled, roasted and/or seasoned nut must have a Hechsher.Any fruit from Israel must have a reliable Hechsher.All sugar coated fruit require a Hechsher. |
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/ It is customary to eat during Shabbos Shira (Parshas Beshalach) "shvartze kasha" (black buckwheat). When Az Yashir is read during Kriyas HaTorah it is customary to stand. (Luach Kollel Chabad) At the end of Parshas Beshalach one should read the words Zecher Amalek, first time with a segol (Zecher) and repeat it with a Tzeirei (Zeicher). (Sefer HaMinhagim-Purim) There is much discussion amongst the Torah greats regarding the custom of feeding the birds on Shabbos Shira. Many Poskim, including the Magen Avraham and Yaavetz say that it may not be done on the actual day of Shabbos, since one may not feed on Shabbos and Yom Tov animals and birds that do not rely on the person for their sustenance. Others, such as the Nimukei Orach Chaim, Rabbi Meir Premishlaner and Rabbi Mendel Riminover defended this practice. To avoid problems many people have the custom of putting out the food for the birds right before Shabbos starts. |
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/ One should not talk during a meal, i.e while he has food in his mouth, for it can prove dangerous should it go down the windpipe. Even saying "tzu gezunt" to one who has sneezed should be avoided. However, if he pushed the food to the side of his mouth, there is no concern about talking. (Ketzos HaShulchan 39:2 and Badei HaShulchan). I have seen a number of explanations as to why this ruling is not followed nowdays by many people. 1) The above Halacha was said when people ate in a reclining position and the way we eat today is different. 2) Since people have neglected to follow this ruling - kivan dedash dash - Hashem watches over us that we shall not come into danger. When a number of people are eating together and using the same loaf of bread, the other are not allowed to eat from that bread until the one who said the Brocho over the bread eats first. For example, they cannot take the loaf from which he cut, cut a slice for themselves and eat it before the first person started eating his. Likewise, he cannot cut them slices until he eats first, otherwise it would be considered an interruption. However, if each one has their own bread, they are permitted to eat before the first one eats. (Alter Rebbe's Shulchan Aruch O.C. 167:20) |
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