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Peticha

2026-03-29T02:42:12Z

Qwerty123: Redirected page to Kriyat HaTorah#Taking out the Sefer Torah

#Redirect[[Kriyat_HaTorah#Taking_out_the_Sefer_Torah]]

Pesach Sheni

2026-03-22T17:38:32Z

Qwerty123:

Pesach Sheni is the 14th of Iyar, which is a month after [[Pesach]]. In the times of the Bet HaMikdash, Pesach Sheni was a day for the people, who couldn't bring the Korban Pesach on Pesach either because they were impure or were too far away from Yerushalayim, to bring a makeup Korban.<ref>Bamidbar 9:11-13, Rambam (Korban Pesach 5:1) </ref>
==Minhagim of the Day==
# The minhag is not to say [[Tachanun]] on Pesach Sheni.<ref>Aruch HaShulchan 131:12, Nitai Gavriel (Pesach v. 3, p. 325)</ref> Some question this minhag.<ref>Pri Megadim M"Z 131:15. [http://www.yutorah.org/lectures/lecture.cfm/751550/ Rav Schachter in a shiur ("Sefirat Haomer", min 50) on yutorah] holds that one should say tachanun on Pesach Sheni. [https://www.yutorah.org/lectures/lecture.cfm/954148/ Rav Scahchter (Piskei Corona #35)] writes that there's no reason to omit tachanun on Pesach Sheni since the korban pesach wasn't brought on the first pesach, pesach sheni isn't established as a pesach sheni since it is only meant as a makeup for the original bringing of the korban pesach.</ref>
# There is a minhag to eat matzah the day of Pesach Sheni in the afternoon.<ref>Nitai Gavriel (Pesach v. 3, p. 330) citing the general minhag.</ref> Some eat it also the night after Pesach Sheni, which is the 15th of Iyar.<ref>Nitai Gavriel (Pesach v. 3, p. 330) citing the Chabad and Satmer minhag.</ref> Some don't have this minhag.<ref>Nitai Gavriel (Pesach v. 3, p. 330) citing the Lithuanian minhag. [https://www.yutorah.org/lectures/lecture.cfm/954148/rabbi-hershel-schachter/piskei-corona-35-pesach-sheni/ Rav Scahchter (Piskei Corona #35)] cites that the Chazon Ish (Orchot Rabbenu v. 2 p. 97) held that there was no point in eating matzah on pesach sheni.</ref>

==Sources==
<references/>
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Respecting the Sanctity of the Shul

2025-07-28T19:03:17Z

Qwerty123:

Regarding building, selling, dismantling a Shul building see [[Halachot_of_the_Building_of_the_Shul]]
==Appropriate Mind-frame for Shul==
# One should not be involved in light-headedness, frivolity, idle chatter, eating, or drinking in a Shul.<ref name=":0">Shulchan Aruch O.C. 151:1</ref>
# One should not lounge around or adorn oneself in the Shul. <ref name=":0" />

==Speaking in Shul or Bet Midrash==
# It’s utterly forbidden to act frivolously in a Shul or Bet Midrash in any way such as laughter, vane speech, or humor.<ref name=":0" />
# It’s forbidden to speak about non-holy matters in a shul or Bet Midrash including speech about business or an occupation.<Ref> Mishna Brurah 151:2 </ref>
# Similarly, it’s forbidden to read or write secular subjects in a Shul or Bet Midrash.<Ref> Rav Nevinsal in BeYitzchak Yikra on Mishna Brurah 151:2 </ref>
# It’s much worse of a transgression to speak forbidden speech such as [[Lashon Hara]], Rechilut, or starting fights in a Shul or a Bet Midrash in the place where the Shechina dwells.<Ref> Mishna Brurah 151:2 </ref>
# In a Bet Midrash, one shouldn’t say G-d Bless you or LaBriyut or Gezuntite when someone sneezes. Nowadays, some are lenient because many aren’t so caeful about not speaking mundane speech in a Bet Midrash and some are strict because it’ll cause people to speak mundane speech in the Bet Midrash. It seems everyone will agree that in middle of learning it’s forbidden to say it.<Ref> S”A Y”D 246:17 writes that one may not say [[Refuah]] when someone sneezes based on the Gemara [[Brachot]] 53a. Levush Y”D 246:17 brings the halacha as in S”A. The Perisha Y”D 246:36 writes that perhaps nowadays we can be lenient considered that many aren’t strict about mundane speech in the Bet Midrash in general. The Shach Y”D 246:16 and Aruch HaShulchan Y”D 246:33 quote the Perisha as halacha. However, the Taz Y”D 246:6 argues that there’s no reason to be more lenient and it’ll cause people to speak mundane speech in the Bet Midrash. [Bear Hetiev Y”D 246:9 quotes the dispute the perisha first and the Taz second.] S”A HaRav (Hilchot Talmud Torah 4:11) and Yalkut Yosef (Kitzur S”A Y”D 245-6 #33) agree with the Taz. S”A HaRav clarifies that it’s forbidden to answer Asuta even not at the time of learning as long as one’s in a Bet Midrash, and all the more so, when one is learning. </ref>

==Sleeping in Shul or Bet Midrash==
# One may not sleep (even a temporary sleep) in a shul, but in a bais medrash it is permitted to take a temporary sleep. A talmid chacham may sleep in a shul or a beit midrash.<Ref>Mishna Brurah 151:15-6 </ref>
# One may not sleep in a Shul, however it is permitted to sleep temporarily in a Bet HaMidrash.<ref>Shulchan Aruch O.C. 151:3</ref>
==Eating in Shul==
# Although it is generally forbidden to eat in a shul, seuda shlishit may be eaten in a shul especially when words of Torah are spoken at the meal. <ref> Yechave Daat 3:10. Shulchan Aruch 151:4 permits eating a seudat mitzvah in a shul. Even the Mishna Brurah 151:20 agrees but cites the Magen Avraham who forbids a large meal with wine in a shul even for a mitzvah. </ref>
# Any seuda for a mitzvah is permissible as long as it doesn't lead to palaver.<ref> Yabia Omer 10:14. Hacham Ovadia Yosef zt"l cites brit milah, pidyon haben, and azkara as examples of mitzvot which grant permission to eat in synagogue </ref> However, liquor may not be served.<ref> Yabia Omer 10:14 </ref>
# A Talmud Chacham may eat or drink in a Shul if it is necessary.<ref name=":0" /> Some say that a Talmid Chacham may eat or drink in a Bet Midrash. <Ref>Rama 151:1</ref>

==Entering Shul for Your Benefit==
# If one needs to get someone who is in a Shul, one should walk inside, learn a little bit and then call that person. If one does not know how to learn one may wait inside the Shul a little bit (the time it takes to walk 8 [[Tefachim]]) and then call that person, since just sitting in a Shul is a mitzvah.<ref name=":0" />
# One should not enter the Shul to protect oneself from the sun or rain.<ref name=":0" />
==Doing Mundane Activities in Shul==
# One should not perform calculations, unless it is for a mitzvah in a Shul.<ref name=":0" />
==Eulogies in a Shul==
# Eulogies should not take place in a Shul unless it is a eulogy for one of the great people of the town and everyone is coming to the eulogy.<ref name=":0" />

==Using it as a Shortcut==
# One may not use a Shul for a shortcut. However, if the Shul was built in place of a path, it is permitted to continue using that path even after the Shul was built.<ref>Shulchan Aruch O.C. 151:5</ref>
==Owning a Seat in Shul==
# If a person sat in a particular seat in shul for three years straight even if he wasn't in on occasion or he changed his seat for avielut he can establish a right to that seat.<ref>Rashba (responsa 1:943), Rama CM 140:8. See also Meiri b"b 29a.</ref>

==Running to and from Shul==
# When one is on one's way to Shul or going to do any mitzvah, it is a mitzvah to run even on [[Shabbat]]. <ref>Shulchan Aruch 90:12</ref>
# When one arrives at Shul one shouldn't run inside, but rather one should walk with awe and trepidation like one is walking before a king.<ref>Magen Avraham 90:24, Mishna Brurah 90:41, Kitzur Shulchan Aruch 12:11</ref>
# It is forbidden to run when one is leaving Shul.<ref>Shulchan Aruch O.C. 90:12</ref>
==Mechitza==
# During davening it is integral to have a mechitza to separate between men and women.<ref>Igrot Moshe 1:41, Yalkut Yosef (Kriyat Hatorah Vbet Hakenest Mdinei Hahanahaga Bkotel n. 2), Ishei Yisrael 28:9</ref> However, there is no need for a mechitza to separate between men and women for non-mitzvot activities such as a mundane meal.<ref>Rav Moshe Feinstein in Igrot Moshe 1:41 cites the Pesachim 86b that speaks about a bride eating a korban pesach together with the rest of the group which would consist of several families and up to 50 or 100 people. He concludes that isn’t necessary to have a mechitza for non-mitzvah activities, such as a meal but excluding davening or learning. However, he has a doubt about wedding meals if they need a mechitza to separate between the men and women.</ref>
# If a shul has a women's section which isn't level with the men's section, some hold that the mechitza needs to be so tall that the men can't see the women.<Ref>Yalkut Yosef (Otzar Dinim Lisha Vlbat 9:42) writes that a shul which has a woman's section that isn't level with the men's section should nonetheless have a mechitza high enough that the men can't see the women.</ref>
# In a place that is used for a minyan on a temporary basis, such as a [[Shiva]] house, according to some poskim doesn't need a mechitza and the men and women could simply daven in their respective sides for purposes of [[kavana]].<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=922&pgnum=66 Igrot Moshe OC 5:12] writes that it isn't necessary to have a mechitza in a temporary situation such as a Shiva house and all the more so for a Shabbos Sheva Brachos since it is just the family. Rather, the men and women should daven in opposite corners to enhance kavana. This is cited by Ishei Yisrael 28:9 and [http://olamot.net/shiur/%D7%9E%D7%97%D7%99%D7%A6%D7%94-%D7%91%D7%99%D7%9F-%D7%92%D7%91%D7%A8%D7%99%D7%9D-%D7%95%D7%A0%D7%A9%D7%99%D7%9D Olamot.net]. Similarly, Halichot Shlomo Tefillah ch. 8 fnt. 4 writes that on a plane if one is making a minyan that doesn't disturb the other passengers it isn't necessary to have a mechitza since it is a temporary situation and not a permanent shul.</ref>
# There is a major dispute if it is necessary to have a mechitza for a wedding meal.<ref>Igrot Moshe YD 4:24 doesn't require a mechitza at a wedding since it isn't a public event, it is exclusively for those invited. Birkat Reuven Shlomo 7:61 argues with Rav Moshe and requires a mechitza for a sit down gathering at a wedding or meal. Shevet Halevi 8:281 writes that for a Sheva Brachos meal they need a mechitza that is at least Ten Tefachim high even though that wouldn't suffice for a mechitza in shul.</ref>
==Women's Section==
# All laws regarding the holiness of the synagogue apply to the women's section.<ref> Yabia Omer 7:24 </ref>

==Above the Aron==
# It is permitted to do normal activities on the second floor or roof above the Aron Kodesh. However, one shouldn't sleep there or do any inappropriate activities there.<ref>Shulchan Aruch O.C. 151:12. The Taz 151:4 blames this sin for the death of two of his children. The Bet Yosef cites the Mordechai Shabbat n. 228 quoting the Maharam who wasn't sure whether it is permitted to use the area above the Aron on the second floor. He proves from Gemara Pesachim 86a that there's on prohibition on the upper stories or roof. He concludes that one should avoid doing a disgraceful activity above the Aron on a regular basis such as sleeping there. Bet Yosef also notes the Maharik who suggests that the upper stories above the Aron are holy based on the comparison between our shuls and the Bet Hamikdash.</ref>
# Technically, may one live in an apartment which is located above a synagogue. However, as noted above, one should be careful to not perform any disgraceful activities above the plane above the aron hakodesh, such as sleeping.<ref> Yabia Omer 6:26 </ref>

==Sources==
<references/>
[[Category:Prayer]]

Template:Listening to Music during the Three Weeks

2025-07-14T19:35:19Z

Qwerty123:

===Live Music===
# It’s forbidden to listen to music from musical instruments during the three weeks. <Ref> Sh”t Kapei Aharon 52 writes that it’s clearly forbidden to listen to music during the three weeks. Sh”t Igrot Moshe 1:166 and Sh"t Yechave Daat 6:34 agree. Nitei Gavriel 15:1 writes that this law is missing from S”A and early poskim because there’s a general prohibition of [[Listening to Music]] and so there was no question about the three weeks. [There is a hint to the prohibition in the Pri Megadim and Maharam Shik who discuss playing music for an income during the three weeks.] However, because many are lenient like the Rama (unlike S”A and Bach) and are lenient regarding music all year, this question became relevant and it’s unanimously accepted by contemporary poskim that music is forbidden during the three weeks because it brings with it simcha just like dancing (explicitly forbidden by Magen Avraham 551:10). See next notes. </ref>
===Non-live music===
# Many authorities forbid listening to recorded music (music with instruments) during the three weeks. <Ref> Yalkut Yosef (Moadim, 5748 edition, pg 554), Nitay Gavriel 15:1, Penieni Halacha (pg 144), Sh"t [[Shevet Halevi]] 6:69 and 8:127:2, Tzitz Eliezer 15:33:2, Divrei Shalom 3:118, Az Nidberu 8:58 and 10:23:2, Rivevot Ephraim 4:177, Halichot Shlomo Moadim 2:14:3 note 4, Or Litzion 3:25:2, Sh"t Iggerot Moshe OC 1:166 and 3:87, Torat Hamoadim 5:2, Sh”t Yachave Daat 6:34 and 3:30, Chazon Ovadyah (Arba Taniyot pg 151), and [http://www.dailyhalacha.com/displayRead.asp?readID=1677 Rabbi Mansour in Daily Halacha] hold that recorded music is forbidden during the three weeks. See also Sh"t Igrot Moshe YD 2:137, Minchat Yitzchak 1:111, Shalmat Chaim 29:1, Mishnat Sachir 2:145, Sh”t Ohel Yisachar 39. </ref>
# If one is driving and is scared of falling asleep, he may listen to music. <ref> Or Litzion 3:25:2, [[Shevet Halevi]] 8:127:2. </ref>
# Programs or other occasions where the musical accompaniment is incidental to the main event may be attended or viewed. <ref> Rav Moshe Feinstein quoted in Ohalei Yeshurun page 128. Rav Mordachai Eliyahu (Mikraei Kodesh 7: note 14) was asked about listening to news which begins with a small tune, or waiting on hold with a tune in the background and he responded leniently. He added though that those who refrain even from listening to this shall be blessed. </ref>

===Live a cappella (singing without instruments)===
#Some say that one may not listen to a cappella music if it is dancing music.<ref>[https://www.torahanytime.com/#/lectures?v=155543 Rav Yitzchak Yosef (Motzei Shabbat Pinchas min 2-4)] said that one shouldn't listen to recorded a cappella music if it is dancing music since the point of not listening to music in the three weeks is not to come to dance.</ref>
# Some say that one may listen to vocal music (voices singing) during the three weeks but not the 9 days. <Ref> Mekor Chaim 551:1 and Or letzion 3:25:2 write that during the 9 days one shouldn’t listen to even vocal music. This is brought as halacha in the Halachot UMinhagei Ben HaMesarim (by Rabbi Moshe Karp pg 25) and Nachmat Yisrael 3:3. Chazon Ovadyah (pg 151-4) and Torat Hamoadim 5:2 are lenient with vocal song that are praise to Hashem (especially for [[Shabbat]] including [[Shabbat]] Chazon).</ref>
# Many say that it is permissible to sing with one's mouth during the three weeks. <ref> Mekadesh Yisroel (pg 20), Chut Shuni ([[Shabbat]], vol 2, pg 325), Sh"t Shevet HaLevi 3:15, [http://www.thehalacha.com/attach/Volume5/Issue13.pdf Halachically Speaking] (Vol 5, Issue 13, note 46)</ref>

===Non-live a cappella===
# Some say that listening to recorded vocal music is forbidden, while others permit. <ref> Sh”t [[Shevet Halevi]] 6:69, 8:127:2, Nitei Gavriel 15:1, Sh”t Tzitz Eliezer 15:33, Piskei Shemuot (pg 54) quoting Rav Elyashiv and Rav Karlitz, and Nechmat Yisrael 3:4 forbid listening to a recorded vocal song. However, Sh”t Igrot Moshe YD 2:137 and Sh”t Yachave Daat 6:34 permit (regarding Jewish music). [https://thehalacha.com/wp-content/uploads/Vol5Issue13.pdf Halachically Speaking] quotes Rav Yisrael Belsky and Rav Efraim Greenblatt who forbid listening to singing which is meant to simulate actual music such as A capella because it creates the same musical experience. [http://www.yutorah.org/lectures/lecture.cfm/735559/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Three_Weeks Rabbi Aryeh Lebowitz] writes that most permit listening to recorded voices singing. Halichot Shlomo Moadim 2:14:footnote 5, Shalmei Moed page 478, Mekadesh Yisroel 21 permit listening to a CD of chazzanut without music even if one finds it enjoyable. Rav Shlomo Daichovsky techumin 21, argues that there is no source to prohibit music, whether during the [[Three Weeks]], the Omer, or during the twelve month [[mourning]] period after losing a parent, and concludes that any music which will not lead to dancing is permitted. </ref>
===Singing on Your own===
# Singing with one’s mouth is permitted during the three weeks. <ref> Mekadesh Yisrael 20, [[Shevet Halevi]] 3:157. However, Orchos Rabbeinu 2: page 95 is stringent except for on [[Shabbat]]. </ref>
===Erev Shabbat===
# Although some poskim permit listening to music on Friday after midday during the Three Weeks, most disagree.<ref>[https://www.torahanytime.com/#/lectures?v=199132 Rav Yitzchak Yosef (Motzei Shabbat Matot 5782 min 21)] explained that it is forbidden as the kedusha of Shabbat does not begin at midday of Friday as we view in hilchot avelut. Tiferet 551:24 quotes Rav Meir Mazuz in Mekor Neeman 503 and Vayisbor Yosef siman 36 who are lenient because we wouldn't say tikkun chatzot starting with midday Friday. They are especially willing to permit a radio playing Jewish music for the purpose of kiruv.</ref>
===Brit Milah===
# Some permit music at a meal for a [[Brit Milah]] during the three weeks.<ref> In general, Rama (551:3) permits music for a dvar mitzvah like a wedding. However, the Yavetz in his siddur (Amudei Shesh; quoted by Yafeh Lelev 560:7) writes that a simcha of a [[Brit Milah]] there should be no music. Eliyah Rabba 551:26 writes that the minhag is like the Yavetz. Regarding the three weeks Chida in Sh”t Chaim Shal 1:21 writes that the (Sephardic) minhag is to be lenient to have music at a meal of a [[Brit Milah]]. Ikrei HaDaat (Y”D 36:23), Sh”t Maaseh Avraham (Y”D 48), Moed Kol Chai (10:20), Ot Chaim VeShalom (the Munchatch Rebbe; 265:29), Torat HaMoadim 5:4, and Sh”t Yachave Daat 1:45 write that the Sephardic minhag is to be lenient by the meal of a [[Brit Milah]]. (It seems that Shirei Knesset HaGedolah 551:33 who’s strict regarding the party for a Milah at night, but would agree concerning the meal right after the Milah. Additionally, it seems Sh”t Igrot Moshe 1:166 would agree as he even discusses a [[tzedaka]] banquet regarding music the rest of the year.) </ref>

===Siyum===
# Some permit music at a meal for a [[Siyum Masechet]] of a Gemara (or the like) during the [[Three Weeks]].<Ref> Sh”t Yachave Daat 1:45 writes that music is permitted for a seudat mitzvah including a siyum. Torat HaMoadim 5:4 and Yalkut Yosef (Moadim, 5748 edition, pg 554) extend this to even during the three weeks.</ref>

===Pidyon HaBen===
# Some permit music at a meal for a [[Pidyon HaBen]] during the three weeks. <Ref> Sh”t Yechave Daat 1:45 permits music at a seudat mitzvah such as a [[Pidyon HaBen]]. Torat HaMoadim 5:4 and Yalkut Yosef (Moadim, 5748 edition, pg 554, and Yalkut Yosef Sova Semachot vol. 2 pg. 333) extend this to even during the three weeks. </ref>
# A [[shehecheyanu]] should be recited for the [[pidyon haben]] during the three weeks. <ref> Shulchan Aruch 551:17, Moed Likol Chai 9:25, Yalkut Yosef Sova Semachot vol. 2 pg. 333 </ref>

===[[Bar Mitzvah]]===
# Some permit music at a meal for a [[Bar Mitzvah]] during the three weeks. <Ref> Sh"t Yachava Daat 6:34, Yalkut Yosef (Moadim, 5748 edition, pg 554), and Torat HaMoadim 5:4 permit music at a simchat [[Bar Mitzvah]] during the three weeks. However, Darkei Horah (Dinei Ben Hametsarim pg 17, by Rav Asher Weiss) and Natai Gavriel (Ben HaMetzarim chapter 16:3) forbid. Halichot Emet 7:12 writes that the sephardic minhag is to be lenient and ashkenazic minhag is to be strict. [http://www.thehalacha.com/attach/Volume5/Issue13.pdf Halachically Speaking] writes that some are lenient. </ref>
===Sheva Berachot===
# Some say that at a [[Sheva Berachot]] during the three weeks may not have dancing or music, <ref> Sh"t [[Shevet Halevi]] 3:157, Orchos Rabbeinu 2:page 128:9, Moadim Uzmanim 8:338. </ref> others permit dancing but no music, <ref> Rav Moshe Feinstein quoted in Moadei Yeshurun page 129:11, Rav Elyashiv quoted in Avnei Yushfei 1:113, Sh"t Mishna Halachot 6:109, Chazon Ovadia Taaniot page 153 </ref> and others permit both dancing and music. <ref> Lehoros Noson 10:49. </ref>

===Tzedaka Banquet===
# One should be strict not to play music at a [[tzedaka]] banquet during the three weeks. <Ref> Sh”t Igrot Moshe O”C 166 permits all types of festivities of mitzvah and says that perhaps even a tzadeka banquet perhaps can be included. However, the Sh”t Igrot Moshe concludes that during the three weeks we are more strict regarding music and therefore there is almost nothing to rely on to play music at a [[tzedaka]] banquet. </ref>
===Learning Torah===
# It is permissible and a mitzvah to learn Torah with a tune and niggun even during the three weeks. <Ref> Sh”t Mishna Halachot 6:107, Sh”t Yachave Daat 6:34, Torat HaMoadim 5:2, Sedei Chemed (Peat Sadeh, Ben HaMetsarim 1:10), </ref>
===A Music teacher or Musician===
# Someone who’s profession is to play music before non-Jews or to teach music (and there would be a loss of money if he stops teaching music) may continue until the week of [[Tisha BeAv]] but it’s better to be strict from the beginning of the [[nine days]]. <Ref>Chazon Ovadyah (Arba Taaniyot pg 156), Nitei Gavriel 15:6, Shearim Metzuyanim Bihalacha 122:1. See also Yalkut Yosef (Moadim, 5748 edition, pg 554), Beiur Halacha 551:2 "mimaatim", Iggerot Moshe OC 3:87, Rivevot Ephraim 6:291:1, Torat Hamoadim page 123, Betzel Hachochma 6:61, Kinyan Torah 2:99. </ref>
===Music Lessons===
# Some poskim permit taking music lessons if they are not for pleasure and one will forget some skills in his time off. <ref> Sh"t Tzitz Eliezer 16:19. Kaf Hachayim 551:41 writes that preferably it should not be done, and even if one is lenient it should only be sad songs. Miyum Hahalacha 1:83, Emes Liyaakov 551:footnote 506 also say that it is preferable not to. The Pri Megadim Eshel Avraham 551:10 writes that parallel to the concept of davar ha'aved on [[chol hamoed]], the rabbis permitted somebody who needs to dance or play music for livelihood to do so. </ref>

Respect for a Shul

2023-10-24T23:26:08Z

Qwerty123: Changed redirect target from Halachot of the Building of the Shul to Respecting the Sanctity of the Shul

#REDIRECT [[Respecting the Sanctity of the Shul]]