Thursday, December 31, 2015

The Beracha on Fruit and Vegetable Juice

The Beracha on Fruit and Vegetable Juice
Day: Thursday
Date: December 31, 2015
Parshat: Shemot
Yalkut Yosef: O"H: 202


On the juice of any fruit or vegetable, other than olives and grapes, the proper beracha is shehakol. This is true regardless of whether the fruit was squeezed to extract the juice or even if the whole thing was pulverized and turned into liquid, as is done with carrots. Likewise, it is true whether the fruit was intentionally squeezed or even if the juice oozed out on its own. Even though there may be some potential benefit, no beracha is said by a person who person drinks olive oil, since it is harmful to his health. On the flip side, a person who enjoys what he is eating must say a beracha even though what he is eating may be unhealthy. On wine and grape juice of course, the beracha is hagefen.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Wednesday, December 30, 2015

The Beracha on Seeds and Candied Orange Peels

The Beracha on Seeds and Candied Orange Peels
Day: Wednesday
Date: December 30, 2015
Parshat: Shemot
Yalkut Yosef: O"H: 202


Nowadays, commercially sold watermelon seeds come from watermelons that were grown specifically for their seeds. Therefore the beracha on such watermelon seeds, whether fresh, roasted, flavored, or salted is ha'adama. The beracha on seeds of other fruits that grow in the ground is shehakol when the seeds are eaten alone. Nevertheless, a person who wants to say ha'adama even on those seeds, may do so. The beracha on candied orange and etrog peels is shehakol since the peel is not the main part of the fruit. However, if it is the inner, white part of the etrog peel which has been candied, then the beracha remains ha'etz.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Tuesday, December 29, 2015

One Who Has a Safek Ha'adama and a Definite Ha'adama or Ha'etz

One Who Has a Safek Ha'adama and a Definite Ha'adama or Ha'etz
Day: Tuesday
Date: December 29, 2015
Parshat: Shemot
Yalkut Yosef: O"H: 202


One who has in front of him a food who's beracha is ha'adama, and another food who's beracha is a safek whether or not it is ha'adama, such as a banana, should say the beracha on the food which is definitely ha'adama and that will cover both. Even on Shabbat, when it is necessary to say extra brachot to reach the count of one hundred, one should only say the beracha on the definite one rather than say shehakol on the safek just so that he'll be able to say an extra beracha. If he has a food who's beracha is a safek whether it is ha'etz or ha'adama, such as a banana, and a food that is for sure ha'etz, such as an apple, he should say the ha'etz and have in mind that the beracha is specificially for the apple and not the banana. If he did so, he can then say ha'adama when he is ready to eat the banana. If he did not have that in mind, he should just think the ha'adama on the banana instead of actually saying it.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Monday, December 28, 2015

One Who is Unsure if the Beracha Should be Ha'etz or Hadama

One Who is Unsure if the Beracha Should be Ha'etz or Hadama
Day: Monday
Date: December 28, 2015
Parshat: Shemot
Yalkut Yosef: O"H: 202


The beracha on most all fruits grown on a tree, regardless whether or not it is one of the seven species of Eretz Yisrael is ha'etz. If a person is unsure whether the beracha on such an item is ha'etz or ha'adamah, he should say ha'adamah. There are those poskim who maintain that if one is unsure he should say shehakol. However, it is far more preferable to say a more specific beracha whenever possible and therefore when it comes to fruits and vegetables he should say ha'adamah.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Sunday, December 27, 2015

The Requirement to Say One Hundred Berachot Daily

The Requirement to Say One Hundred Berachot Daily
Day: Sunday
Date: December 27, 2015
Parshat: Shemot
Yalkut Yosef: O"H: 202


There is a hiyuv incumbent on every person to say one hundred berachot every day, even on Shabbat and Yom Tov. As is usually the case, the count begins from evening to evening, not from morning to morning. During the week this is fairly easy since the amidot have nineteen berachot each, whereas on Shabbat there are only seven. Therefore, it is especially important on Shabbat for a person to be mindful and count in order to reach the goal of one hundred berachot. If a person can not reach one hundred, he can count the blessings that were made on the Torah and the Haftarah reading as part of his berachot.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Friday, December 25, 2015

The Difference Between Shogeg and Mit'asek

The Difference Between Shogeg and Mit'asek
Day: Friday
Date: December 25, 2015
Parshat: Vayehi
Yalkut Yosef: O"H: 318


With regards to Shabbat, a melacha is only considered to be a shogeg, loosely translated as an accident, if the person doing it was under the impression that what he was doing is okay to do on Shabbat or if he didn't realize that Shabbat started yet or didn't yet end. If he did the melacha because he was following the ruling of a Hacham that is known to be proficient in those laws but who erred in that ruling, it is also considered to be a shogeg. However, if he asked a Rabbi that is known not to be proficient in that area and the Rabbi turned out to be wrong, it is considered to be an intentional transgression since he should have known better. If he completely did not intend to do a melacha but rather it just happened, such as a person who walked into a room on Shabbat and reflexively turned on the light, it is called mit'asek and it is debatable whether or not he has done anything wrong at all.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Thursday, December 24, 2015

Opening the Refrigerator on Shabbat

Opening the Refrigerator on Shabbat
Day: Thursday
Date: December 24, 2015
Parshat: Vayehi
Yalkut Yosef: O"H: General Principles in Hilchot Shabbat


As mentioned previously, it is permissible on Shabbat to do a pesik resha that will cause a melacha Derabanan to happen if the person doing it does not care for the melacha to happen. This is called a pesik resha Derabanan delo niha lei. Because of this, it is permitted for a person to open the refrigerator or freezer door on Shabbat (provided there is no light) even if the motor is not running. One might otherwise think it is forbidden to open the door since doing so will raise the temperature in the fridge which will cause the motor to turn on. Causing the motor to turn on this way is an issur Derabanan and is prohibited. However, since the door was not opened for the purpose of turning on the motor and generally a person does not care whether or not the motor turns on at that particular moment, it constitutes a pesik resha Derabanan delo niha lei and is entirely permissible.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Wednesday, December 23, 2015

Pesik Resha Delo Niha Lei

Pesik Resha Delo Niha Lei
Day: Wednesday
Date: December 23, 2015
Parshat: Vayehi
Yalkut Yosef: O"H: General Principles in Hilchot Shabbat


There are some poskim who maintain that a pesik resha is permitted if one does not care about or derive benefit from the melacha that occurs. However, we do not follow this view when dealing with a pesik resha that causes a melacha De'oraita to happen. If however, the pesik resha will cause a melacha Derabanan to occur then it is permitted if the person doing it does not want or does not care for the melacha to happen. This is called "pesik resha delo niha lei," a pesik resha that he does not want. If he does want the melacha to happen then it is forbidden even if it is a melacha Derabanan.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Tuesday, December 22, 2015

The Concept of Pesik Resha

The Concept of Pesik Resha
Day: Tuesday
Date: December 22, 2015
Parshat: Vayehi
Yalkut Yosef: O"H: General Principles in Hilchot Shabbat


As mentioned previously, it is permissible to do something on Shabbat that may or may not also cause a melacha to happen. However, if the melacha will definitely happen, it is called a "pesik resha," and may not be done on Shabbat. The classic example and the source for the name of this concept come from the following. Until relatively modern times, one couldn't buy a ball for children to play with; instead the children would use the decapitated head of a chicken. Upon removal its head, the chicken would obviously die. Even though the intention is to get a ball for the children to play with and not to kill the chicken, still, since the chicken will invariably die it is forbidden.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Monday, December 21, 2015

Davar She'eno Mitkaven

Davar She'eno Mitkaven
Day: Monday
Date: December 21, 2015
Parshat: Vayehi
Yalkut Yosef: O"H: General Principles in Hilchot Shabbat


As mentioned previously, one who intended to do an act permitted on Shabbat and instead accidentally caused a melacha to happen is not considered to have done a melacha. If he intends to do a permitted act and he knows that this permitted act may cause a melacha to be done, it is still permissible to do that act as long as it is not completely certain that the melacha will occur. For example, it is permissible to drag a chair over the ground on Shabbat even though doing so may leave tracks since it is also possible that no tracks will be left. This concept is called a "davar she'eno mitkaven," something which is not intentional.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Sunday, December 20, 2015

Milechet Mahshevet

Milechet Mahshevet
Day: Sunday
Date: December 20, 2015
Parshat: Vayigash
Yalkut Yosef: O"H: General Principles in Hilchot Shabbat


The only time a melacha is forbidden on Shabbat by the Torah itself is when the melacha is carried out in the way it is normally done and if the person intended for the melacha to happen. This is called a milechet mahshevet, an intentional melacha. However, if the melacha was done in an abnormal way, such as a person who wrote with his foot, it is still forbidden MiDerabanan. A person who fully intended to do something which is allowed to be done on Shabbat and accidentally did something which is not allowed, is not considered to have transgressed anything since he did not intend for it to happen.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Thursday, December 17, 2015

Walking by a Light With a Sensor on Shabbat

Walking by a Light With a Sensor on Shabbat
Day: Thursday
Date: December 17, 2015
Parshat: Vayigash
Yalkut Yosef: O"H: 345


When a person needs to walk on Shabbat by a light with a sensor, it is best to wait for a non Jew to walk by first so as not to be the one to cause the light to turn on. If it is unlikely that anyone else will come along and there is no practical way around, there are some poskim who allow walking by. However, the vast majority of poskim do not allow this and therefore one should not walk by such a light on Shabbat. Along the same lines, it is forbidden to walk into a room on Shabbat if doing so will cause the light or air conditioner to immediately turn on.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Wednesday, December 16, 2015

Using a Water Cooler on Shabbat

Using a Water Cooler on Shabbat
Day: Wednesday
Date: December 16, 2015
Parshat: Vayigash
Yalkut Yosef: O"H: 345


Strictly speaking, it is permissible to open a refrigerator or freezer door on Shabbat regardless whether or not the motor happens to be running at that particular moment or not. However it is better if possible to wait until the motor is anyways running before opening the door. Obviously, this refers to where there is no light bulb that will turn on. (For more about what to do when there is a light bulb see DSH from Oct. 30, 2012.) It is also permissible to take cold water from a water cooler on Shabbat when the motor is not running. However, in this case as well, it is better to wait until the motor turns on by itself before using.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Tuesday, December 15, 2015

Using a Shabbat Elevator or Escalator

Using a Shabbat Elevator or Escalator
Day: Tuesday
Date: December 15, 2015
Parshat: Vayigash
Yalkut Yosef: O"H: 345


Strictly speaking, it is permissible to use a Shabbat elevator to go up and down on Shabbat. To be clear, a Shabbat elevator is one that stops, opens, and closes at every floor without any human intervention whatsoever. One should be careful though to not enter the elevator once the doors start to close since that will cause them to open again. Where possible it is better not to use the elevator to go down. It is also permissible to use an escalator on Shabbat, although where possible it is better to avoid using it. Obviously, an escalator that only turns on when someone approaches may not be used.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Monday, December 14, 2015

Florescent and Incandescent Light Bulbs With Regards to Shabbat

Florescent and Incandescent Light Bulbs With Regards to Shabbat
Day: Monday
Date: December 14, 2015
Parshat: Vayigash
Yalkut Yosef: O"H: 345


When there is a need to turn on a light on Shabbat for a person who is in serious danger, there are those who maintain that it is better to turn on a florescent light rather than an incandescent one. Their reasoning is such since an incandescent light bulb involves three melachot, lighting a fire, cooking, and building, while the florescent light bulb involves only two since it does not have a filament that heats up. However the truth is that the florescent bulb involves more melachot since turning it on causes three separate electronic ignitions. Conversely, since we do not consider turning on the incandescent bulb to be a form of building, doing so involves only two melachot and therefore that would be better.
Turning off electricity on Shabbat is forbidden on a Rabbinic level. Even if there is no light bulb involved, there is nevertheless always a spark of two created which makes it Derabanan.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Sunday, December 13, 2015

Using Electricity on Shabbat

Using Electricity on Shabbat
Day: Sunday
Date: December 13, 2015
Parshat: Vayigash
Yalkut Yosef: O"H: 345


According to most poskim, turning on an electric light on Shabbat is forbidden MiDe'oraitah. It does not matter whether the bulb is fluorescent, incandescent, or even a battery operated flash light, either way it is forbidden MiDe'oraitah. According to the Hazon Ish, igniting an electric light constitutes three De'oraita prohibitions, lighting a fire, cooking, - since the the bulb to heats up - and building - since a circuit is put together when the switch is flipped. Turning off a light constitutes one Torah prohibition according to the Hazon Ish, that of destroying a structure, - since the circuit is taken apart. However, many contemporary poskim maintain that using electricity does not involve the prohibition against building and destroying and therefore if there is no light it would constitute a Rabbinic prohibition not a De'oraita.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Friday, December 11, 2015

Extinguishing Fire on Shabbat

Extinguishing Fire on Shabbat
Day: Friday
Date: December 11, 2015
Parshat: Miketz
Yalkut Yosef: O"H: 345


It is forbidden to extinguish a flame on Shabbat. However, the Torah's prohibition against extinguishing has only been transgressed if the flame was extinguished in order to use the charcoal that is left. To extinguish for any other reason is an issur Derabanan. Therefore it is forbidden to lower the flame on a stove on Shabbat. Even if there is no actual flame, but just very hot metal it is also forbidden MiDerabanan. For that reason it is forbidden to turn off electricity on Shabbat.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Thursday, December 10, 2015

Creating a Fire on Shabbat

Creating a Fire on Shabbat
Day: Thursday
Date: December 10, 2015
Parshat: Miketz
Yalkut Yosef: O"H: 345


Lighting a fire is forbidden MiDeoraita on Shabbat even if it is as small as a tiny spark that can only be seen in the dark. This prohibition includes stoking an existing flame, using bellows, adding oil to an oil lamp, raising the fire on stovetop, or even igniting something just to get ashes. However, it is permissible to wear clothes on Shabbat that are more susceptible static electricity and will therefore create sparks. Likewise, it is also permissible to wear shoes with taps or other metal on the bottoms even though sparks will likely be created when the wearer walks.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Wednesday, December 9, 2015

When to Light the Menorah Before and After Shabbat

When to Light the Menorah Before and After Shabbat
Day: Wednesday
Date: December 9, 2015
Parshat: Miketz
Yalkut Yosef: O"H: 679/680


On Erev Shabbat the menorah should ideally be lit before the Shabbat candles. If the Shabbat candles were lit first, Sephardim may still light the menorah as long Shabbat hasn't yet started. Ashkenazi women, who consider the Shabbat candle lighting to be a form of accepting Shabbat, may not subsequently light the menorah. However, anyone in the Ashkenazi house who didn't light Shabbat candles may still light the menorah. The Hannuka candles on Erev Shabbat must remain lit until a half hour after tzet hakochavim just like on the other nights of Hannuka. One must make sure to put enough oil when lighting the menorah so the berachot are not said in vain. If one can easily find a minyan, it is best to pray Minha early on Friday afternoon and light the candles afterward. If there is no minyan it is better to light before Minha and to wait and pray later with a minyan. 
After Shabbat, when one is saying havadala at home, he should first say havadala and then light the menorah.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Tuesday, December 8, 2015

Saying Al Hanisim in the Birkat Hamazon

Saying Al Hanisim in the Birkat Hamazon
Day: Tuesday
Date: December 8, 2015
Parshat: Miketz
Yalkut Yosef: O"H: 682


During Hanukkah, Al Hanisim is said in Birkat Hamazon. It is said just before "Al Hakol Amonai Elokeinu Anahanu Modim Lach." A person who forgot to say it at that point can go back and say it as long as he hasn't yet said Hashem's name at the end of that beracha. After that point, the proper procedure is to wait until the Harahamans and say "Harahaman Hu Ya'Aseh Imanu Nisim Veniflaot Kemo She'asah La'Avoteinu Bayamim Hahem Baziman Hazeh, and then continue with "Bimey Matityah Ben Yohanan..."
When saying Al Hamihyah, no mention of Hanukkah is made. A person who added his own mention of Hanukkah however, does not need to say the beracha again


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Monday, December 7, 2015

Saying Al Hanisim in the Amida

Saying Al Hanisim in the Amida
Day: Monday
Date: December 7, 2015
Parshat: Miketz
Yalkut Yosef: O"H: 682


Starting from the first night of Hanukkah and continuing until the end of the holiday we say Al Hanisim in all of our amidot and in Birkat Hamazon. A person who forgot to say "Al Hanisim" in its proper place in the amida and remembered before saying "Baruch ata HaShem" to end off Modim goes back and says "Modim anahnu lach, Al Hanisim etc." and continues from there. Once he says the words "Baruch ata HaShem" however, he does not go back to Al Hanisim. Instead, or if he only remembered after saying the beracha, it should be said at the end of Elokai Netzor. There also he says "Modim anahnu lach Al Hanisim.." A person who accidentally said the insert for Purim instead of Hannuka has fulfilled his obligation and does not go back.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Sunday, December 6, 2015

Barech Alenu

Barech Alenu
Day: Sunday
Date: December 6, 2015
Parshat: Miketz
Yalkut Yosef: O"H: 117


Last night we stopped saying Barichenu in the Amida and switched to saying Barech Alenu instead. Ashkenazim always say Barech Alenu and in the winter add the words "veten tal umatar livracha." Outside of Eretz Yisrael this switch occurs sixty days after the equinox which generally falls out the night of either the fourth or the fifth of December.

One who forgot to switch and said Barichenu should go back to the words "veten tal umatar livracha" and continue saying the proper beracha from there. If he only remembered after finishing the beracha he should say "veten tal umatar livracha" between berachot and then continue on with the next beracha. If he remembered when he got to Shema Kolenu he should insert it during Shema Kolenu before the words "ki ata shome'a tefilat." If he remembered after saying the words "Baruch ata HaShem" at the end of the beracha, he should say "lamdeni hukecha," say "veten tal..." and then continue with "ki ata..." After Shema Kolenu he may say "veten tal..." if he remembers. Once he started Retzeh however, he must go back to Barech Alenu and continue from there. If he remembered after he finished the Amida, even if he hasn't yet stepped back, he must start over again from the beginning. A woman who forgets follows the same procedure.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Friday, December 4, 2015

The Custom for Women to Refrain From Melacha After the Menorah Lighting

The Custom for Women to Refrain From Melacha After the Menorah Lighting
Day: Friday
Date: December 4, 2015
Parshat: Vayeshev
Yalkut Yosef: O"H: 670


The custom is for women to refrain from doing most Melachot other than cooking and other such necessary things for the first half hour after the Hannuka candles have been lit. The reason for this custom is to serve as a reminder to everyone that the light of the Hannuka candles may not be used for any purpose.
Since Hannuka is a joyous time it is forbidden to fast, even for a Yahrzeit. Instead, one who wants to fast should do so before or push it off until after. It is also improper to visit graves, especially that of a recently deceased person, during Hannuka since that usually goes along with sadness and eulogizing which is also not done during Hannuka. One who wants to visit the grave of a Hacham can rely on those Poskim who allow it.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Thursday, December 3, 2015

Using the Hanukkah Candles to Light Other Candles

Using the Hanukkah Candles to Light Other Candles
Day: Thursday
Date: December 3, 2015
Parshat: Vayeshev
Yalkut Yosef: O"H: 674


It is permissible to use the Hannuka candles to light other candles that are being lit for a mitzvah. Therefore, it is permissible to light the Hannuka candles directly from each other since they are all part of the mitzvah. However, one may not use them to light a candle from which to then light the other Hannuka candles, since there is no mitzvah to light an intermediate candle. Likewise they may not be used to light a cigarette or other such thing. If one of the candles went out one may not relight it from another of the candles, even directly. One may however light Shabbat candles directly from the Hannuka candles since the Shabbat candles are also being lit for a mitzvah. After the candles have been lit for a half hour it is permissible to light other candles from them.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org

Wednesday, December 2, 2015

Using the Menorah's Light for Other Purposes

Using the Menorah's Light for Other Purposes
Day: Wednesday
Date: December 2, 2015
Parshat: Vayeshev
Yalkut Yosef: O"H: 673


It is forbidden to use the menorah's light for any personal use other than a mitzvah. Even for a mitzvah one may only use the light for momentary use, nothing more. For example, one may not count coins with the menorah's light or use it to learn, but he may use the light to help him find a match to light the rest of the candles or to look up a Halacha. Our custom is to light an extra candle, called the Shamash, so that if one does use the light it'll be from that candle and not from the others. The shamash is lit after all the others and should be placed a little higher or lower than the others. If one cannot put it at a different height he should at least separate it a bit so it's obvious that it's not one of the candles being used for the mitzvah. The candles need to stay lit for a half hour. After a half hour has passed it is permissible use the light for any reason. If there is a blackout one does not need to close his eyes so as not to be using the menorah's light, even if the blackout occurs within the first half hour of the candles having been lit.


DSH is brought to you in memory of Rabbi Mordechai ben Daniel. Please visit us online at sephardichalacha.org