Mishna Berurah in your Mailbox

The Shulchan Aruch writes that the custom regarding the string wrappings of the tzitis is for the first wrapping to be of 7 windings, the last wrapping of 13 windings and the two middle wrappings should be of 9 and 11 wrappings respectively. The gemora Menachos (39a) writes that one should not make less than 7 or more than 13 wrappings. The 7 corresponding to the seven heavens (רקעים) and the 13 to the 7 heavens plus the addition of the spaces between each heaven (7+6). In a fascinating paragraph, the Chasam Sofer (שו"ת או"ח עב ד"ה והנלע"ד) explains why we see in certain instances that a number corresponds to something else, as in our case, and one shouldn’t exceed that number, yet in other cases, for example the two Shabbos candles that correspond to זכור and שמור, one is allowed to add additional candles. In short, he explains that if what is being done is something that we would have done even without Chazal telling us, e.g. lighting candles for Shabbos, then one is allowed to add additional candles. However, if we would have never thought of doing it on our own, e.g. wrappings by tzitzis, then we should remain constricted by Chazal’s suggested number. (It is important to note that b'dieved the number of wrappings does not negate one’s fulfillment of the mitzvah.)

The Mishna Berurah writes that in a situation where one needs to cut his tzitzis strings, a (metal) knife should not be used. One should rather cut them with his teeth. The reason for this halacha is that since the mitzvah of tzitzis has the zechus and ability to give one length of days, it is improper for it to come in contact with a metal knife, which can be used as a weapon to shorten one’s days. This is an extention of the mitzvah in the Torah (Devarim 27:5) not to use iron in the construction of the mizbeach. The Shelah writes that there are 32 strings and one has 32 teeth. This relates to the 32 pathways of knowledge.

Rabbi Moshe Revach of the Chicago Community Kollel recently gave a shiur in shul regarding Techeles. To listen to this shiur click here.

Please send questions on the Daily Mishna Berurah learning to torah@adasyeshurun.com.

This email is intended as a supplement and review to your daily Mishna Berurah learning, but is available for everyone even if you do not participate in the program.  We will be following the Dirshu Schedule. Please understand that these emails should not be relied upon for Halachic Psak. If there is something that you question, please ask. These emails are complied by Rabbi Mordechai Millunchck.

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The Mishna Berurah writes that one should be careful to avoid making an unnecessary bracha. Rabbi Vosner (Shevet Halevi 10:45) writes that there are a number of gradations concerning this:

1- One who says Hashem’s name in vain, not in the context of a bracha, transgresses a Torah prohibition of לא תשא.

2- One who says a ברכה לבטלה, bracha in vain, according to the Rambam also transgresses the prohibition of לא תשא, but according to Tosfos this is only a Rabbinic prohibition.

3- One who says an unnecessary bracha has transgressed a Rabbinic prohibition. 

Our custom today is not to make a separate bracha on the tallis kattan (in the morning) and to fulfill the Bracha on Tallis Kattan, when reiting the bracha on the tallis gadol. The Mishna Berurah (24) writes that one should have specific kavanna to fulfill the obligation of  tallis kattan when making the bracha on the tallis gadol. The Aishel Avraham adds that one may (once in one's lifetime) make his intention known that whenever he makes the bracha on the tallis gadol, he is including the tallis kattan with that bracha. 

The Shulchan Aruch says that if one made a bracha on one’s tallis kattan at home and wishes to wear his tallis gadol at shul, he needs to make another bracha as his walking to shul is considered a hefsek. The Mishna Berurah explains that while the actual walking is not a hefsek, there are other factors that may necessitate a new bracha.

This issue is also discussed in Hilchos Sukkah (תרלט:מח) regarding one who walks from his sukkah to that of his friend. The Mishna Berurah writes that “the Magan Avraham considers walking to be a hefsek. However, according to what we have written in Siman 8, many achoronim do not consider walking to be an interruption, and one should, therefore, not make a new bracha.”

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This email is intended as a supplement and review to your daily Mishna Berurah learning, but is available for everyone even if you do not participate in the program.  We will be following the Dirshu Schedule. Please understand that these emails should not be relied upon for Halachic Psak. If there is something that you question, please ask. These emails are complied by Rabbi Mordechai Millunchck.

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Wednesday's learning discusses some of the halachos of Asher Yatzar that is said after one uses the restroom. A quick review of the halachos teaches us that, the bracha is recited irrespective of the amount of waste that was released (just think what would happen if even a single drop was stuck and couldn’t come out!), it is preferred to say the bracha as soon as possible after leaving the bathroom but there is no time limit in which to recite the Bracha, subsequent to using the facilities. However, Once one has the urge to use the facilities again, the bracha from the previous use of the facilities can no longer be recited. The reason for this is that once one has a subsequent urge to reuse the facilities, the feelings of relief (הנאה) that one had previously experienced, are gone. . 

The poskim discuss whether a person who has a catheter should say Asher Yatzar. A catheter is a medical tube that is inserted to drain fluids. During its use one typically does not feel or notice the flow exiting one’s body. The Tzitz Eliezer (8:1) and others write that one should make the bracha when the liquid stops dripping. If the liquid is draining constant drip, then Asher Yatzer should be recited only once upon awakening in the morning.  (See Sefer Piskei  Teshuvos)

While it is important to wash your hands after using the restroom (heath and Halacha) nevertheless, if there is no water available one may still say Asher Yatzar. In this case one should first wipe his/her hands on a rough surface. (Mishna Beruah 4)

Please send questions on the Daily Mishna Berurah learning to torah@adasyeshurun.com.

This email is intended as a supplement and review to your daily Mishna Berurah learning, but is available for everyone even if you do not participate in the program.  We will be following the Dirshu Schedule. Please understand that these emails should not be relied upon for Halachic Psak. If there is something that you question, please ask. These emails are complied by Rabbi Mordechai Millunchck. Archives at www.adasyeshurun.com/daily-halacha

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Today’s learning deals with when one should say the bracha of ‘Al Nitilas Yadayim’. Should it be recited in the morning, immediately after washing one’s hands upon awakening, or in Shul, when reciting the other morning brachos. The Mishna Berurah writes (here and in siman 4) that one should follow the opinion of the Chayei Adam who advises that one delay making the bracha until one had fully readied himself for Davening, and only then should recite ‘Al Nitilas Yadayim”, “Asher Yatzar” and the remaining morning brachos. Nevertheless, one who acts according to the other opinion and makes the bracha right after washing in the morning, also has upon whom to rely upon.

It is important to note that if one requires frequent use of the restroom, subsequent to washing his hands upon awakening, the bracha should be delayed until after that point. The Mishna Berurah also writes that if there is going to be a long duration between washing one’s hands  and the commencement of Davening (assuming that one will not need to wash his hands again), one should recite the bracha at home, prior to Davening.

The Mishna Berurah (8) writes that it is preferable for those people who recite Tehilim in the morning, to do so prior to Davening. The Pri Megadim; in Aishel Avraham (53:2) writes that if one is reciting the chapters of Tehillim that are part of Pezukei D’Zimra (Chapters 145-150), since they are not being recited as part of teffilah, but rather as special supplications (תחנונים), they may be repeated during Davening with their bracha.. 

In many shuls the custom is that the Shaliach Tzibbur recites the morning brachos aloud, during various times throughout the year. This our custom on the Yamim Noraim. If it happens that the Baal Teffilah has already recited the brachos prior to Davening, he should ask one of the congregants who has yet to say the bracha, to listen intently, in order to be yotzei with his bracha. Rabbi Shlomo Zalman Auerbach (Minchas Shlomo 2:4:28) infers from this custom, that the bracha of Asher Yatzar is a bracha of praise,     ברכת השבח ,that one can be yotzai someone else with his bracha. He does write, however, this may only apply to the first occurrence that the bracha of Asher Yatzar is recited during the day, that it may be considered as part of the morning prayers.

If one is listening to someone say a bracha, with intent to be yotzei with the bracha,and realizes that the person reciting the Bracha had make a mistake, one should specifically have in mind to not be yotzei with that bracha. (Minchas Shlomo 1:18:11)

Please send questions on the Daily Mishna Berurah learning to torah@adasyeshurun.com.

This email is intended as a supplement and review to your daily Mishna Berurah learning, but is available for everyone even if you do not participate in the program.  We will be following the Dirshu Schedule. Please understand that these emails should not be relied upon for Halachic Psak. If there is something that you question, please ask. These emails are complied by Rabbi Mordechai Millunchck. Archives at www.adasyeshurun.com/daily-halacha

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When is the best time to make the bracha upon washing one’s hand in the morning? There are a number of accepted answers to this question. The Mishna Berura (4), quoting the Magen Avraham, says that one should say the bracha only after one has washed his hands upon using the facilities. This is typically the second time that one has washed in the morning.

The Chayei Adam (and the Gra) write that one should delay the bracha until one has fully prepared for davening. The Beur Halacha has a lengthy discussion regarding this and offers an additional option of delaying saying this bracha until one is ready to say all the birkas hashachar, which can then be recited collectively.

Rabbi Shlomo Zalman Auerbach (see Ishei Yisroel chap. 2 note 105*) states that even if one knows that he will need to use the bathroom again before the beginning of krias shema, he nonetheless should say a bracha when he washes before davening. 

One who stayed awake all night, and therefore is not considered to have become a new creation, is unable to say Asher Yatzar (unless of course he uses the facilities) (Mishna Berurah #3). Concerning washing one’s hands, one should still wash with a bracha. This is according to both opinions cited above, as well as according to the Rosh, that one  must still prepare for davening. According to the Rashba either Chazal say lo plug (do not make any differences in their decree) or as the Beur Halacha writes, the bracha was (also) established on the daily renewing of the world, not just on the renewal of the person himself. 

If you forgot to wash or say the bracha before davening you are no longer able to the bracha but you still need to wash you hands if you have not already done so. 

Please note that there may not be daily emails due to Chol Hamoed next week.

Please send questions on the Daily Mishna Berurah learning to torah@adasyeshurun.com.

This email is intended as a supplement and review to your daily Mishna Berurah learning, but is available for everyone even if you do not participate in the program.  We will be following the Dirshu Schedule. Please understand that these emails should not be relied upon for Halachic Psak. If there is something that you question, please ask. These emails are complied by Rabbi Mordechai Millunchck.

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The Shulchan Aruch writes that one should not wipe one’s self after the restroom using one’s right hand. The Mishna Berurah writes that the reason behind this is that one performs the mitzvah of tying one's teffilin using his right hand. Additional reasons mentioned in the gemora are that the Torah was given with the right hand, people eat with their right hands, and one learns and teaches Torah with one's right hand. Even though some of these reasons do not apply to women, since others do, the commandment applies equally to women. (Ben Ish Chai and Rabbi Yakov Emden) Other Poskim are lenient (Machzik Bracha). 

Today, given that people use toilet paper many poskim (Shulchan Aruch Harav) say that this halacha is no longer applicable. However, others still recommend that the left hand be used. 

The Mishna Berurah mentions that "Rabbi Akiva Eiger writes in his notes quoting the Sefer Chasidim (#620) “when one exits the bathroom one should see to it that the place where one sat should be clean from any filth, perhaps his friend will come suddenly or at night and will not see. Rabbi Dovid Zucker commented regarding this that the Issur Deorisah in this situation of 'a man should not hate his fellow", applies in this situation. 

One should act modestly in the restroom during nighttime, similar to the manner in which one acts during the day. Rabbi Avigdor Neventzal writes that if one has a choice between a urnial or a stall one should choose the stall. 

Please send questions on the Daily Mishna Berurah learning to torah@adasyeshurun.com.

This email is intended as a supplement and review to your daily Mishna Berurah learning, but is available for everyone even if you do not participate in the program.  We will be following the Dirshu Schedule. Please understand that these emails should not be relied upon for Halachic Psak. If there is something that you question, please ask. These emails are complied by Rabbi Mordechai Millunchck.

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The Shulchan Aruch writes that one should not walk four amos with an exposed head. There are numerous reasons that one should most always cover his head.

• It displays honor to the Shechina – Glosses of the Rema
• To generate fear of Heaven – Gemora Shabbos quoted in Mishna Berurah #11.
• In order not to emulate the non-Jews. – Taz

There are many responsa among the Poskim regarding head coverings. (This is specially for men, though this point is not mentioned by the meforshim.)

• Rav Moshe discusses, in three places, if one is permitted to go bare-headed if covering one’s head will affect one’s livelihood. – Igros Moshe Orach Chaim 1:1, 4:2 & Choshen Mishpat 1:93.
• Rabbi Ovadiyah Yosef writes that in today’s day and age, covering one’s head has become a sign that one is a Torah Observant Jew. Therefore, one should be extra careful to cover his head. Rabbi Yosef also notes that there is no size requrment for a yalmuka, so long as it can be seen from all sides of one’s head. – Yechava Daas 4:1, Yabia Omer 6:15.

Even if one is in a situation where he is forced to be bare-headed, one should not recite a bracha or learn torah in that state. One cannot use his hand to cover his head, as they are part of the same body, which can’t cover itself. One can cover his head using a portion of his sleeve. 

Please send questions on the Daily Mishna Berurah learning to torah@adasyeshurun.com.

This email is intended as a supplement and review to your daily Mishna Berurah learning, but is available for everyone even if you do not participate in the program.  We will be following the Dirshu Schedule. Please understand that these emails should not be relied upon for Halachic Psak. If there is something that you question, please ask. These emails are complied by Rabbi Mordechai Millunchck.

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Please send questions on the Daily Mishna Berurah learning to torah@adasyeshurun.com.

This email is intended as a supplement and review to your daily Mishna Berurah learning, but is available for everyone even if you do not participate in the program.  We will be following the Dirshu Schedule. Please understand that these emails should not be relied upon for Halachic Psak. If there is something that you question, please ask. These emails are complied by Rabbi Mordechai Millunchck.

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"One should not be embarrassed from (the snickering looks) of other people and from those who may laugh at you as you perform the service of Hashem."  The Mishna Berurah discusses that if one is in front of others who may be able to learn from your actions, you should do the mitzvah in their presence.  Rabbi Avigdor Neventzal writes that "one needs to be astute to determine what the result of one's actions will be." [Two applications of this halacha are (when needed) davening in an airport or other public area (there are specific halachos this) and being careful to say a bracha achrona in a situation where others are not careful to do so.)

One should say Modeh Ani when one wakes up (even before washing one’s hands). – Mishna Berurah 8. Moreover, the Beir Halacha 52:1:ד"ה ומכל   quotes opinions that one should say Elokai Neshama even after one sleeps during the day, Rabbi Chaim Kanevsky writes that since Elokai Neshama is a bracha it is possible that it was only established to be said after one’s nightly sleep; and so follows the custom. Regarding Modeh Ani after a nap, the custom is also, that it too, is only said in the morning, upon awakening from one's nightly sleep. – Dirshu MB #15.

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This email is intended as a supplement and review to your daily Mishna Berurah learning, but is available for everyone even if you do not participate in the program.  We will be following the Dirshu Schedule. Please understand that these emails should not be relied upon for Halachic Psak. If there is something that you question, please ask. These emails are complied by Rabbi Mordechai Millunchck.

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