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Compiled by Rabbi Eliezer Wenger for SHMAIS.com / At the end of Shemono Esrei, when one reaches Oseh Shalom one needs to incline his head to the left and say "Oseh shalom bemeromov," straight ahead when saying the word "hu" and then inclining his head to the right and says "yaaseh sholom aleinu" and when he says "ve'al kol Yisroel ve'imru amen" he faces straight ahead. The reason that one inclines to the left side first is because in this way he is reclining to the right side of the shechinah which is facing him. (AlterRebbe'ss Shulchan Aruch O.C. 123:1, Sefer HaMinhagim Chabad, Hebrew Edition p.12, English edition, p. 27). Since the reason has to do with the position of the shechinah and not whether one is a righty or lefty, even a left-handed individual would incline first towards his left as mentioned. . (Nesivos Besdei Hashlichus by Rabbi L.Y. Raskin, London citing Leket tziyunim veha'oros by Rabbi Levi Bistritsky) When one takes his three steps back at the end of Shemono Esrei, he starts with his left foot first, followed by his right foot and then his left foot. The reason he starts with his left foot, even though he is a right footed person is to display our difficulty and reluctance in taking leave of Hashem. Thus, one who is left-footed in order to show this difficulty would start his movement back with his weaker foot which is his right foot, followed by his left and then right foot. (Kitzur Shulchan Aruch 18:12) For comments and questions, please write to:
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Compiled by Rabbi Eliezer Wenger for SHMAIS.com / When one says Ashamnu Bagadnu, etc by Tachnun, one hits his chest which is on his left side with his fist. A left-handed individual could also use his right hand to do this action. (Nesivos Besdei Hashlichus by Rabbi L.Y. Raskin, London) When saying Tachnun it is customary to put one's head over his arm and thereby cover his face. The accepted custom is for him to cover his face with his right arm (i.e. he inclines towards his right side) during Shacharis out of respect for the Tefillin which is on his left hand, and during Mincha when he is not wearing Tefillin to cover with his left hand, which means facing his left side, which corresponds to the right side of the shechinah.- as the Pasuk says "shivisi Hashem Lenegdi samid (AlterRebbe'ss Shulchan Aruch O.C. 131:1). A left-handed individual, since he wears his Tefillin on his right hand would cover his face at Shacharis with his left hand, since the Tefillin in on his right hand. There is a question as to what his actions during Mincha should be and the Debreciner (Be'er Moshe Vol. 2; 3:12) is of the opinion, that since the reason for leaning on the left side has kabbalistic reasons for it, then even a left-handed person should cover his face with his left hand (Nesivos Besdei Hashlichus by Rabbi L.Y. Raskin, London) For comments and questions, please write to:
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Compiled by Rabbi Eliezer Wenger for SHMAIS.com / When we wash our hands before eating bread, we first wash the right hand and then the left hand. (AlterRebbe'ss Shulchan Aruch O.C. 158:19). A left-handed individual washes his left hand first and then his right hand. (Nesivos Besdei Hashlichus by Rabbi L.Y. Raskin, London) The cup of wine which we use for Kiddush (as well as for other mitzvos such as bircas zimun) is generally held in one's right hand. (AlterRebbe'ss Shulchan Aruch O.C. 183:7, 271:18). One who is left-handed holds the cup of wine in the left hand. (Nesivos Besdei Hashlichus by Rabbi L.Y. Raskin, London) Regarding holding the Shofar on Rosh Hashonah, it makes no difference whether the shofar blower is right-handed or left-handed. The shofar is held in his right hand. One reason for this, according to the Magen Avrohom is because the Satan stands on hisrigfht side. (Nesivos Besdei Hashlichus by Rabbi L.Y. Raskin, London) A right-handed person holds the lulav in his right hand and the esrog in his left hand. A left-handed person does the reverse - the lulav in his left hand and the esrog in his right hand. One who is ambidextrous holds the lulav n his right hand and the esrog in his left hand. (AlterRebbe'ss Shulchan Aruch O.C. 651:13,14). For comments and questions, please write to:
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Compiled by Rabbi Eliezer Wenger for SHMAIS.com / When saying a brocho over a food or a mitzvah item such as the besamim on motzoei Shabbos or the shamash of the chanukah menorah, it is necessary to hold unto that item with one's right hand. (AlterRebbe'ss Shulchan Aruch O.C. 206:8, 296:16). One who is left-handed would hold unto these items with his left hand (Mishna Brura 206:18 citing the Magen Avraham). At a wedding, the Kallah stands under the chupah to the right of the chosson. It makes no difference whether any of them are right or left handed. The kallah always stands on the right side of the chosson. (B'eir Heitiv Shulchan Aruch Even Ha'ezer 62:7) Regarding the giving of the ring by the chiosson to the kallah. Generally the chosson puts the ring with his right hand on the finger of the kallah's right hand. What if any of them are left-handed? The Debreciner (Shut Be'er Moshe Vol. 2 , 2:4 end) writes that although it would seem proper that the chosson should uise his left hand to place the ring on the kallah's left hand, nevertheless in actuality, the chosson uses his left hand to place the ring on the kallah's right hand. However, the Debreciner points out that if the kallah wears her ring regularly on the left hand, then the chosson should place the ring on her left hand. A reader wrote me |
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Compiled by Rabbi Eliezer Wenger for SHMAIS.com / The one who removes the Sefer Torah from the Aron to hand it to the Chazzan for the Torah reading takes it out with his right hand and then gives it to the Chazzan who also holds it in the right hand while carrying it to the Shulchan. If however the one who is taking out the sefer Torah is left-handed, he can take it out with his left hand to give it to the chazzan, since it takes just a few moments. However, the chazzan, even if he is left-handed should carry it to the Shulchan with his right hand, since everyone sees him carrying it and they do not necessarily know that he is a lefty. If his right hand is weak and there is concern that he may drop it if he carries it with his right hand, then he may carry it with his left hand. (Shaarei Ephraim 10:2) For Kapporos it would seem that a left-handed person should use his left hand to hold the chicken (or money), just as he would for any mitzvah that he performs. (See Pri Megadim/Aishel Avraham 206:6, Mishna Brura 206:18, Kuntras Ish Itair 50) For comments and questions, please write to:
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Compiled by Rabbi Eliezer Wenger for SHMAIS.com / The Debreciner (Shut Be'eir Moshe Vol. 2,3:19) cites the Minchas Pittim regarding which hand a right-handed person should use when holding items which do not involve the actual performance of a mitzvah, but it is a means to do the mitzvah (hechsher mitzvah), a preparation for the mitzvah, or the like, such as holding the chometz which needs to be burned, the shechita or milah knife or the sand, etc for covering the blood of a chicken (kisu hadam). According to the Minchas Pittim, one would be able to do it with his left hand as well. Nevertheless the Debreciner is of the opinion that the left-handed person should use his left hand. (Although it would appear that he could also use his right hand according to the Minchas Pittim). When it comes to remove the Tefillin from the head, one should remove it with his left hand to show that they are reluctant to remove their Tefillin. Thus a left-handed individual would use his right hand (which is his weaker hand) to show his reluctance in removing his Tefillin. (AlterRebbe'ss Shulchan Aruch O.C. 28:5) For comments and questions, please write to:
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Compiled by Rabbi Eliezer Wenger for SHMAIS.com / On Pesach night, when drinking the four cups of wine, and eating the matzah and korech one is required to lean. The leaning needs to be done on one's left side. This applies to both right handers and left handers. (even though it may be a bit akward for a left-handed person to lean on his left side). The reason that one needs to lean on the left side is to avoid the danger of the food going down the windpipe rather than the foodpipe. (Shulchan Aruich O.C. 472:3) When one wraps himself with his tallis for shacharis he "throws" the tzitzis of his tallis over his left shoulder. This is based based upon kabbalistic considerations. Therefore, left-handed individuals also wrap themselves with the tzitzis being ":thrown" over their left shoulder. (Kuntras Ish Itair n. 6) For comments and questions, please write to:
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Compiled by Rabbi Eliezer Wenger for SHMAIS.com / When cutting one's fingernails, in addition to the order that the nails needs to be cut (as mentioned in Shulchan Aruch O.C. 260), one starts with the fingers on his left hand. It makes no difference if one is right or left handed, since starting with the left hand is based on symbolism as explained by the Pri Mgadim. (Kuntras Ish Itair, os 42) When we kiss the mezuzah, a right handed person kisses the mezuzah with his right hand. According to the Debreciner (Be'eir Moshe Vol. 2 siman 2) a left-handed person should kiss the mezuzah with his left hand. According to Kabbalah, tzedakah should be given with the right hand. Therefore, this should also be followed by a left-handed individual as well. (Ohr Tzaddikim, cited in Kuntras Yad Eliezer) For comments and questions, please write to:
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New feature on SHMAIS.com / We are pleased to inform you of a new feature called "Halacha of the day". Each day we will bring you a "Halacha". The Halacha of the day is being compiled by Rabbi Eliezer Wenger of Montreal, Canada and we thank him for it. Please feel free to email him with any comments or suggestions @
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>Rabbi Wenger Halacha for Wednesday The fast of Asarah BeTeves (tenth of Teves) which takes place on Friday, Jan. 5th, starts at the break of day (Alos HaShachar). If one goes to sleep the night before without having intention to eat if and when he arises before "Alos Hashachar" he is not permitted to eat. However, if when he went to sleep he had intention to eat when he wakes up before "Alos," he is permitted to eat. |
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Compiled by Rabbi Eliezer Wenger - Montreal, Cana / Since one needs to read the Torah ("Vayechal" ) and add "Aneinu" in the Shemoneh Esrei of Mincha on the Tenth of Teves, and this year it occurs on Friday, one should not delay the Mincha prayer until late in the afternoon. However, if the minyan was delayed and they are not davening until after sunset, the Shaalos Uteshuvos Devar Yehoshua rules that one may still read "Veyechal" and add "Aneinu." However, in order to avoid degrading the honor of Shabbos, one should make every possible effort to daven Mincha before sunset. |
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Compiled by Rabbi Eliezer Wenger - Montreal / Since 30 days have passed since those in the Diaspora have started adding "VeSain Tal Umatar" in the Shemoneh Esrei, if one has a doubt as to whether he said Tal Umatar or Vesain Bracha, we put him on the presumption that he said Tal Umatar, and would not need to repeat the Shemoneh Esrei. |
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/ Since in this week's Parsha we see the concern of Yosef when his father placed his right hand over the younger son when he blessed them, we will dedicate this week's Halacha(os) of the day to discuss the various laws dealing with the right and left. We find in Chumash Vayikra in a number of places where the Torah gives preference to the right side of the body. We find similar preference in the laws dealing with Chalitzah. Therefore it is proper that the right side of the body be given honor and preferential treatment. Thus, when one gets dressed one puts on the right sleeve first. Similarly, one puts on his right sock and the right foot is put in his pants first. Likewise the right shoe should be put on first. Additionally when one is washing, soaping, putting on lotions, etc. to both hands, preference is given to the right side. However, when we remove our shirts, shoes, socks, etc. one should remove the left first (since by doing so, he honors the right). (Alter Rebbe's Sulchan Aruch, O.C. 2:4,6, Be'er Moshe 2:3) Compiled by Rabbi Eliezer Wenger
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/ Yesterday we discussed that when we get dressed, the right takes precedence. However, when it comes to tying, the left is given preference. The reason being that, we find in the torah the idea of tying in relation to Tefillin. Since the Tefillin is bound on the left hand, one should tie knots and bows on the left side of the body first. Therefore, the shoelaces on the left shoe should be tied first. Thus, one puts on his right shoe first (without tying them), then the left shoe, ties the left shoe and then the right shoe. (Alter Rebbe's Shulchan Aruch O.C. 2:4) The same would apply to sleeves which are ties with laces.Since left-handed individuals wear their Tefillin on the right hand, they tie their right shoe first (Shaarei Teshuvah O.C. 2:2). According to Rabbi Shlomo Zalmen Auerbach, since women do not wear Tefillin, they should always tie their right shoe, etc. first (Halichos Shlomo 2:20)
Compiled by Rabbi Eliezer Wenger
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/ The proper way to wash hands upon awakening and give honor to the right side is: He picks up the vessel containing the water with his right hand. He passes it over to his left hand and then pours it over the right hand first. He then passes the vessel to the right hand and washes the left hand. The vessel is then passed again to the left, pouring the water over the right hand. The vessel is again passed to the right and the water is poured over the left hand. This process is repeated one more time. (Alter Rebbe's Shulchan Aruch O.C. 4:10). Regarding a left-handed person, Rabbi Levi Bistritzky in his Kitzur Shulchan Aruch im Piskei S. A. Admur Hazaken (2:3) states from the Tzemach Tzedek that he should do the reverse, that his left hand (the stronger hand) is considered as the right hand and thus take the vessel in his left hand first, pass it to the right and wash the left hand first.
Compiled by Rabbi Eliezer Wenger
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/ When taking the three steps back at the end of the Shemoneh Esrei one should first walk back with his left foot. Since one is taking leave of Hashem, the left foot (which is the weaker foot and not so natural to move) is raised first to indicate that is is difficult to take leave of Hashem. Hence, one who is left-footed would first step back with his right foot, which is his weaker foot. (Alter Rebbe's Shulchan Aruch O.C. 123:5)
Compiled by Rabbi Eliezer Wenger
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/ When one says Kiddush over wine, or leads the benching (and a cup of wine - Kos shel Bracha - is being used), the cup of wine should be held in the right hand only. A left-handed person holds the cup in his left hand (Alter Rebbe's Shulchan Aruch OC. 183:7, 271:18). Regarding Kiddush, the Minhag Chabad is as follows: The cup, which is already filled with the wine is lifted up with the right hand and passed over to the left hand. One then lowers the cup into the right hand, which is already cupped, resembling a vessel by having the four fingers (other than the thumb) raised. The thumb is just resting on the side. (Sefer Haminhagim pg. 28 - Heb. edition, page 55 - Eng. edition). Based on what we said in the earlier paragraph, a left-handed person would do everything in the reverse manner, picking it up with the left hand and passing it over to the right hand and lowering it into the left hand.
Compiled by Rabbi Eliezer Wenger
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/ Rabbi Chaim Noah in Ketzos HaShulchan (3:4) writes that one should make an effort that the buttons of one's garment should be sewn on the left side of the garment and the buttonholes on the right side, so that when one closes his garment, the right side is over the left. When one is saying a Bracha over food, it is proper that the food be held in the right hand while saying the Brocho. (Alter Rebbe's Shulchan Aruch O.C. 206:8). Regarding a left-handed person, the Mishna Brura (206:18) understands from Rabbi Akiva Eiger and the Magen Avraham that he should hold the food in his left hand. From the Sdei Chemed it appears that the food should be held in his right hand. Rabbi Doniel S. Wise in his Shulchan Oruch HaKotzer (Vol. 2, 53:7) learns out from the Alter Rebbe's ruling regarding a lefty holding the Lulav in his left hand, that the same applies for holding food in his left hand when saying a Bracha.
Compiled by Rabbi Eliezer Wenger
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/ As we read this week Parshas SHEMOS and the Chachomim explain on the opening statement THESE ARE THE NAMES OF THE SONS OF YAAKOV, that the Jews left Egypt with the same names that they arrived, we will discuss varios halachos that deal with Hebrew names. They are various opinions as to who has the rights to choose the name of the child. According to some opinions, based upon comments of the Da'as Zekeinim, Radak, Alshich and others, the father selects the name of the first child, the mother selects the name of the second child, then the father selects the name of the third child and so on. This is the opinion of the Rebbe as well, as printed in Shaarei Halacha UMinhag Vol. 3 Page 295. Furthermore, the Rebbe writes that in a place where there is no established custom, one should follow this procedure. According to other opinions, the mother has the right of naming the first child, the father the second child, the mother names the third child and so on. Of course, in situations of conflict, it is understood that the couple should consult with their Rav.
Compiled by Rabbi Eliezer Wenger
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/ Very often, people name their child after a deceased individual or a Rebbe.At times, people want to combine a name of a deceased relative and a Rebbe. The Rebbe writes (see Shaarei Halacha Uminhag Vol. 3 page 297) that the Rebbe Rayatz did not want that the names of the Rabbeim should be combined with any other names. Regarding combining names of two relatives, etc. there are opinions on both sides -- those that permit it and those that say it should not be done. The sefer Otzar HaBris Vol. 1 pg 227 states that if one does give a child names of two individuals, it is only proper that the child be called by both names.
Compiled by Rabbi Eliezer Wenger
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/ It is customary to add at the end of the Shemoneh Esrei, right before Yehiyu Leratzon in Elokei Netzor a pasuk from the T'Nach, which the first letter of the Pasuk starts with the same letter as the person's name, and the last letter of the pasuk is the same letter as the last letter of his name.(Kitzur Shulchan Aruch 18:15, Shaari Halacha Uminhag Vol. 1 Page 164) For example, if a man's name is Mendel or the woman's name is Mindel, their Pasuk is Mah Tovu. The first letter of the first word - Mah -in the Pasuk is a MEM which is also the first letter of Mendel or Mindel. The last letter of the last word in the Pasuk -- Yisroel is a LAMED which is also the same last letter of the names Mendel and Mindel. If a person has more than one name, psukim for each Pasuk would be said. Chassidim also add the Psukim of the Rebbe's names. (SNS ED. The Rebbe's pesukim are Meor aynayim yisamach lev shmuah tova tedashen utzem and Mah Tovu..) It is stated that one who says these Psukim on a daily basis will be saved from GehinnomLists of Psukim for every possible combination can be found in a special Kuntras called Psok li Psukach by Chaim Tzvi Koenig, and in the back of What's in a Name by Rabbi Y.Z. Wilhelm. (It should be pointed out that there are a few combinations for which there is no Pasuk, such as the name Pesach)
Compiled by Rabbi Eliezer Wenger
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