Three Weeks and Halachot Related to Coronavirus/COVID-19 Pandemic: Difference between pages

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The Three Weeks is a period of time from the fast of [[Shiva Asar BeTamuz]] until [[Tisha BeAv]]. There are a number of practices of [[mourning]] observed in this time in memory of the destruction of the Beit HaMikdash. Starting from [[Rosh Chodesh]] Av there is another period called the [[Nine Days]] which includes even more stringent practices of [[mourning]]. For the laws of the [[Nine Days]], please see the [[Nine Days]] page.
All rabbinim agree that one should be cautious with all the health guidelines and social distancing<ref>[https://www.kimizion.org/maamar/5780_5784/keter.pdf Rav Aviner (Keter Yitnu Lecha p. 34)] interestingly describes the sources in general about the Jewish view on handshaking and whether it is a [[Chukot Hagoyim]]. The poskim hold that in it isn't however, at this time it is forbidden because of the health concerns.</ref> set up by the government and other local institutions in order to stay safe and help prevent getting others sick.<ref>[https://www.torahanytime.com/#/lectures?v=104843 Rav Yitzchak Yosef], [http://www.torahweb.org/torah/docs/rsch/RavSchachter-with-doctors_Mar-15-2020.pdf Rav Hershel Schachter], Rav Asher Weiss (Teleconference March 22 2020), [https://www.ou.org/covid19/ OU (March 20 2020)], [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 53)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal], [https://www.jpost.com/israel-news/leader-of-ultra-orthodox-world-calls-for-lone-prayer-due-to-coronavirus-622805 Rav Chaim Kanievsky], [https://www.kimizion.org/maamar/5780_5784/keter.pdf Rav Shlomo Aviner (Keter Yitnu Lecha p. 34)], and RCBC letters. An article on [https://www.kikar.co.il/abroad/354170.html kikar.co.il] describes how the gedolim are currently davening privately including: the Gerre rebbe, Rav Shalom Kohen, Rav Gershon Edelstein, Rav Moshe Shternbuch, Rav Yitzchak Yosef, Sanser Rebbe, Rav Bakshi Doron, Rav Dovid Yosef, Bavian Rebbe, and Rav Sheiner.
==When does the Three Weeks begin?==


#The Ashkenazic minhag is to begin [[mourning]] from [[Shiva Asar BeTamuz]]. <ref>Rama 551:2 and 4</ref>
*Endangering Oneself to Learn Torah: Ketubot 77b records and praises the practice of Reish Lakish to teach Torah to those ill with tzarat, some translate as leprosy, even though it is contagious. The gemara explained that he did so out of his love for Torah. Daf Al Hadaf cites Mishnat Pikuach Nefesh 69:7 who asks how Reish Lakish could endanger himself and rely on a miracle. He answers that the disease he was concerned with was only dangerous to health but not life threatening.</ref> Coronavirus, as it causes a serious health threat to some people, inhibits any social gatherings and semachot, and has severely damaged the economy and livelihood of certain people, poses a serious challenge to everyone. We all need to daven and take advantage of the circumstances in order to best serve Hashem. As a thoughtful Jew, it is incumbent upon a person to take to heart some important lessons of life and re-strengthen himself in his commitments.<ref>Rambam Taniyot 1:1-3, [https://www.torahanytime.com/#/lectures?a=105844 Rav Reuven Epstein] emphasizes that we need to take a lesson from corona since it overtly a hardship for Jews and humanity and a sign from Hashem. [https://www.yutorah.org/lectures/lecture.cfm/949185/rabbi-menachem-penner/shema-everything-is-from-hashem/ Rabbi Penner] discussed how we can revitalize our strength in mitzvot at this time based on better appreciating the lessons of Shema. Rav Asher Weiss (Teleconference March 22, 2020) introduced his shiur by discussing how we can strengthen our commitment to [[Ben Adam Lchavero]]. [https://www.kimizion.org/maamar/5780_5784/keter.pdf Rav Aviner (Keter Yitnu Lecha)] wrote many lengthy pieces on the hashkafic questions related to COVID19.
#Many authorities hold that the practices of [[mourning]] begin from the night of [[Shiva Asar BeTamuz]] (before the actual fast begins). <ref>*The Chida in Sh"t Chaim Sha’al 1:24 writes that one may not make [[Shehecheyanu]] the night of [[Shiva Asar BeTamuz]]. Kaf Hachaim 551:207 agrees. Tzitz Eliezer 10:26 maintains that the one may not make a wedding the night of [[Shiva Asar BeTamuz]] and bases it on the ruling of the Chida not to say [[Shehecheyanu]] from the night of [[Shiva Asar BeTamuz]]. He add that according to some achronim the night of the 17th of tammuz is as strict as the [[Nine Days]]. In regards to weddings the night of [[Shiva Asar BeTamuz]], Eshel Avraham Mebutchatch OC 551, Nitei Gavriel (Bein HaMetzarim, vol 1, 14:5), Halichot Shlomo (Moadim vol 2, 18:5), and Rabbi Soloveitchik (cited by Rabbi Hershel Schachter in Nefesh Harav page 196) agree. Orchot Rabbeinu (vol 2, pg 127) quotes the Steipler about not taking a haircut the night of [[Shiva Asar BeTamuz]]. See also Rav Elyashiv (cited by Doleh UMashkeh pg 207-208), Divrei Moshe 1:33, [[Shevet Halevi]] 8:168:7 and 10:81:2, Moadim Uzmanim 8:338, and Moadei Yeshurun (pg 128) who agree with this approach.
* Rav Asher Weiss ("Safek Bidud" Nissan 5780) wrote that a person who isn't sure if they were exposed to someone with the virus should quarantine since we are strict on safek nefashot.</ref> Additionally, on a practical level, COVID19 has many implications for people, and below is a small collection of the relevant halachot.
*However, Sh"t Igrot Moshe 1:168, 3:100 (at the end), and 4:112(2) permits in cases of great need (such as performing a wedding on Motzei [[Shabbat]] the night of [[Shiva Asar BeTamuz]]). Igrot Moshe 3:100 adds that since saying [[Shehecheyanu]] is a dispute there's no need to be strict not to say it the night of [[Shiva Asar BeTamuz]]. Igrot Moshe 4:112(2) writes for great need one can be lenient to cut one's hair the night of [[Shiva Asar BeTamuz]]. Shearim Metsuyanim BeHalacha 122:1 agrees. Sh"t Rivevot Efraim 1:375 writes that later Rav Moshe was asked about performing a wedding the night of [[Shiva Asar BeTamuz]] and he advised doing the Chupah before [[Shekiyah]]. Rav Elyashiv (cited by Doleh U’mashke pg 208 note 557) says that in a pressing situation once can be lenient.</ref>
#If [[Shiva Asar BeTamuz]] falls out on [[Shabbat]] and is pushed off to Sunday, then everyone agrees that the practices of [[mourning]] apply the night of the fast (Motzei [[Shabbat]]) as some of them apply already on Shabbat. <ref>Sh"t Igrot Moshe 1:168, and 3:100 </ref>


==Buying New Things==
==Outside Minyanim==
===Wearing New Clothing or Eating New Fruit===
# There is a great discussion among rabbis where, when, and how to have minyanim while there is still a concern of the virus spreading. The OU's policy is to allow outdoor minyanim 2 weeks after the local government allows it. Every person should follow his rabbi.<ref>[https://www.ou.org/covid19/ OU Policy] (accessed June 3 2020).
#During the Three Weeks, one should not wear any new clothes or eat a new fruit which would obligate one to make a [[Shehecheyanu]]. <ref>Shulchan Aruch 551:17 writes that it is good not to make a [[Shehecheyanu]] on a new fruit or new clothing during the Three Weeks.  
* Rabbi Meir Twersky ([http://www.torahweb.org/torah/docs/rtwe_chadorecha.pdf in Hebrew] and [http://www.torahweb.org/torah/docs/rtwe_chadorecha_Eng.pdf in English]) wrote lengthily how important it is to be careful about health and there shouldn't be any minyanim until it is completely safe such as when vaccines are available. Doing so is endangering the lives of individuals and forbidden for the sake of davening with a minyan.</ref>
*The Sh"t Maharil 15 writes that one shouldn't make a [[Shehecheyanu]] on a new fruit or new clothing during the Three Weeks. Shulchan Aruch 551:17 codifies this as halacha saying that it is good not to say [[Shehecheyanu]] during the Three Weeks. Bach 551 (at the end) agrees and writes because of this one shouldn't eat a new fruit or wear new clothing.
# It is permitted to pray outdoor and the minyan can join together as long as they can see each other and hear the Shaliach Tzibbur. As long as there are no walls between them they can join together even over a large area. There shouldn't be a public thoroughfare in between in the middle of the minyan.<ref> [https://oukosher.org/halacha-yomis/ OU Halacha Yomi June 15 2020] based on Minchat Yitzchak 2:44</ref>
*The Bach 551 writes that because of avoiding situations which would obligate [[Shehecheyanu]] one shouldn't buy or wear new clothing during the Three Weeks. Kaf HaChaim 551:210 agrees. Mishna Brurah 551:99 writes that one shouldn't wear the new clothing. Although the Bear Mayim Chaim 7 writes that the only issue is not to make the bracha of [[Shehecheyanu]], however, one may eat a new fruit and just not make [[Shehecheyanu]], the Maamar Mordechai 551:14 rejects this idea and doesn't allow eating the new fruit. The Mishna Brurah 551:99 and Kaf HaChaim 551:207 agree with the Maamar Mordechai.
===Tefillin===
*The Rabbenu Shevet (quoted by the Mordechai Taanit 633) writes that one may not fix or wear new clothes during the week in which [[Tisha BeAv]] falls and adds that it is proper to be strict about this during the [[Nine Days]]. He bases this on the Yerushalmi (Pesachim 4:1) which says that it is a proper minhag not to sew from the beginning of Av. Bet Yosef 551:6 explains that although the Yerushalmi said not to sew during the [[Nine Days]], that's only a minhag, however, there is only an actual prohibition during the week in which [[Tisha BeAv]] falls out. Shulchan Aruch O.C. 551:6 rules that it is forbidden to wear new clothes during the week in which [[Tisha BeAv]] falls out and the Rama adds that the Ashkenazic minhag is to be strict on this starting from [[Rosh Chodesh]] Av (during the entire [[Nine Days]]). The Magen Avraham 551:21 is bothered why there is another prohibition to wear new clothes (Shulchan Aruch 551:6) if one can't wear new clothes anyway because of avoiding making [[Shehecheyanu]] during the entire Three Weeks (Shulchan Aruch 551:17). See there where he gives 2 answers. The Kaf HaChaim 551:88 answers that avoiding [[Shehecheyanu]] is only considered preferable by Shulchan Aruch 551:17, while not wearing new clothes during the week during which [[Tisha BeAv]] falls out is an actual prohibition.
# In some places the rabbis set up a policy to begin davening at [[Barchu]] to shorten the time that the minyan joins together. In such a case, there are few options how Tefillin can be put on:
*Nonetheless, in light of Shulchan Aruch 551:17's ruling to avoid [[Shehecheyanu]], Mishna Brurah 551:99 writes that one shouldn't eat a new fruit or wear new clothing during the Three Weeks. Chazon Ovadyah (Arba Taniyot p. 129) agrees.</ref>
## Ideally, Tefillin can be put on in the area where they will daven. But this might not be an option if there isn't time to put on Tefillin and daven Psukei Dzimra in that place before Barchu.
#During the [[Nine Days]] one should not buy new clothing.<ref>Rama 551:7 writes that buying new clothing is forbidden during the [[Nine Days]] just like fixing new clothing (which is discussed in the previous footnote). The Mishna Brurah 551:49 writes that it's forbidden to buy new clothes even if one will only wear them after [[Tisha BeAv]]. Kaf HaChaim 551:103 agrees.</ref>
## Tefillin can be put on at home and then one would walk with the Tefillin on to the Shul. One should be very careful to be cognizant of the Tefillin while one is walking.<ref>In general it is valuable to put on Tefillin at home and walk with them to shul (Shulchan Aruch 25:2, Yalkut Yosef 25:36). Yalkut Yosef 30:12 writes that if one is going to have to drive to shul it is better to put Tefillin on in Shul than at home and drive with them on since driving with them on is likely to cause a hesech hadaat from the tefillin, interruption of thought, and it is forbidden to have a hesech hadaat while wearing tefillin.</ref> Some say that a person shouldn't walk with tefillin on from one's house if the streets aren't clean or that there are non-Jews on the streets.<ref>Mishna Brurah 25:8. Piskei Teshuvot 25 fnt. 58 notes that today our streets are assumed to be clean but nonetheless the practice isn't to put on Tefillin at home and walk with them in the street to shul.</ref>
#Knitting and needlecraft is prohibited during the [[Nine Days]]. <ref>Rav Shimon Eider Halachos of the Three Weeks page 11. </ref> Repairing a torn garment is permitted <ref>Iggerot Moshe, OC 3:79. </ref>
## Another option is to say Psukei Dzimra at home with or without Tefillin and then come to shul without Tefillin and put it on between Psukei Dzimra and Barchu.<ref>Shulchan Aruch O.C. 53:3 writes that a person who just got their tallit shouldn't put it on between Psukei Dzimra and Yishtabach but rather between Yishtabach and Birchot Kriyat Shema. Mishna Brurah 53:6 cites the Eliya Rabba who says that the same is true of putting on Tefillin. Mishna Brurah 53:5 explains that it is acceptable to make the bracha upon wearing Tallit and Tefillin between the paragraphs of Psukei Dzimra but it shouldn't be said after one finishes Psukei Dzimra before Yishtabach. [https://www.rinat.org/rabbi-adler-communications-during-coronavirus-pandemic.html?post_id=1054226 Rabbi Yosef Adler (accessed Jun 20, 2020)] writes that one should put tefillin on and off for psukei dzimra at home and then come to shul.</ref>
#If one doesn't have non-leather shoes for [[Tisha BeAv]] and one forgot to buy, one may buy them in the [[Nine Days]]. <ref>Sh"t Halachot Ketanot 1:139, Zeh HaShulchan (vol 2, Siman 551), Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein Iggerot Moshe 3:80 </ref>
#It is permitted to place the Tefillin inside of the Tefillin bag upon the ground but ideally one should put them on top of another plastic bag or another item. Even though it isn't a tefach off the ground it is fine since they are inside of a double wrapping.<ref> [https://www.yutorah.org/sidebar/lecture.cfm/958726/rabbi-aryeh-lebowitz/from-the-rabbi-s-desk-tefillin-at-outdoor-minyanim/ Rabbi Lebowitz on Tefillin in Outdoor Minyanim]</ref>
===Sales===
# Technically it is permitted to wear tefillin over gloves.<ref> [https://www.yutorah.org/sidebar/lecture.cfm/958726/rabbi-aryeh-lebowitz/from-the-rabbi-s-desk-tefillin-at-outdoor-minyanim/ Rabbi Lebowitz on Tefillin in Outdoor Minyanim] based on Rav Ovadia's teshuva that there's no chatzitza for the wrappings upon the hand.</ref>
#If there is a sale and one will be unable to purchase the same clothing after [[Tisha BeAv]] at the sale price, one may buy the item during the [[Nine days]], but may not wear the clothing until after [[Tisha BeAv]]. <ref>Sh"t Kinyan Torah 1:109 quoted in Piskei Tshuvos 551:27 </ref>
===Tzitzit and Tefillin===
#If one doesn't have [[Tefillin]] or one has the opportunity to buy nicer [[Tefillin]] it's permissible to buy them after [[Rosh Chodesh]] Av. <ref>Zeh HaShulchan (vol 1, Siman 551), Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein Iggerot Moshe OC 3:80 </ref>
#One should refrain from buying [[Tzitzit]] or a [[Tallit]] during the three weeks. <ref>Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein writes that one should refrain from buying [[Tzitzis]] or a Talis. Similarly, Or LeArba Asar (pg 81) writes that one should buy and wear it (and make [[Shehecheyanu]]) before the three weeks, however, after the fact if one didn't and one doesn't have as nice a pair one is permitted to wear it. Sh"t Birkat Reuven Shlomo 9:31 agrees. She'elat yaavetz 82 says that if your [[tzitzit]] become pasul and you don't have another, you may wear or even purchase a new one to fulfill the mitzva. </ref>
===Cars===
#One should refrain from buying a car during the three weeks unless one is buying it primarily for business purposes (such as a truck).<ref>Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein </ref>  
#Also, if one's entire family will use it and benefit from it, then one may buy it until [[Rosh Chodesh]] Av and make a bracha of HaTov VeHaMetiev instead of [[Shehecheyanu]].<ref>Sh"t Igrot Moshe 3:80, Sh"t Rivevot Efraim 1:375, Nitay Gavriel Page 51 </ref>
===Furniture and Appliances===
#Some poskim permit buying a closet or cabinet during the [[Nine Days]], while others forbid it.<ref>Torat Hamoadim 5:16 says that buying closets or cabinets doesn't make one joyful and is therefore permitted but Iggerot Moshe 3:82 says a bookshelf does make people happy and is not allowed to be bought. </ref>
#Some poskim permit buying any necessary appliance, such as a refrigerator, washing machine, or bed, to replace one that broke during the Three Weeks.<ref>Piskei Teshuvot 551:11 </ref>


==Weddings==
===Kriyat Hatorah===
# All the aliyot can be given to the baal koreh himself and then maftir is skipped.<ref>[https://www.theyeshivaworld.com/news/headlines-breaking-stories/1861564/the-new-safer-torah-shields-a-halachic-analysis.html Rabbi Hoffman] based on most rabbanim he spoke with thought that the baal koreh should get all of the aliyot. He also quoted Rabbi Zilberstein who opted to giving the aliyot to brothers consecutively as opposed to the baal koreh repeatedly. [https://www.yutorah.org/sidebar/lecture.cfm/959095/rabbi-aryeh-lebowitz/ten-minute-halacha-father-and-son-receiving-consecutive-aliyos/ Rabbi Lebowitz] quoted Rav Schachter that the baal koreh should take all of the aliyot without brachot and not have others come get an aliyah because of the danger having people not social distancing. [https://www.torahanytime.com/#/lectures?v=113514 Rav Shraga Kallus (at the end)] agreed. The reason maftir is skipped is based on the Rama 282:5 who says that they shouldn't give the maftir which is repeating psukim to someone who already got an aliya. Mishna Brurah 282:29 clarifies that if there's no such person available they shouldn't do maftir since the sheviyi aliya can count as maftir. In such a case, Mishna Brurah writes that the Kadidsh should be done after haftorah and the one who got the sheviyi aliya should do haftorah. [https://www.yutorah.org/sidebar/lecture.cfm/957153/rabbi-hershel-schachter/piskei-corona-38-issues-in-krias-hatorah/ Rav Hershel Schachter (Piskei Corona #38)] wrote that this practice of skipping maftir was to be followed for this situation.</reF>
# Some say that there's an alternative to have other people get an aliyah and stand 6 feet away even if they can't see the words of the sefer torah.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/958613/rabbi-yechezkel-hartman/prashat-naso-5780-aliyah-latorah-for-one-who-is-not-seeing-the-words-of-the-sefer-torah/ Rav Hartman] explaining the position of Rav Shternbuch</ref>
# Regarding consecutive aliyot for father and son it is permitted but it is only ayin hara and for this situation it is acceptable. It is acceptable for the father to get aliyot in one sefer and the son for maftir since maftir is separated with a kaddish.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/959095/rabbi-aryeh-lebowitz/ten-minute-halacha-father-and-son-receiving-consecutive-aliyos/ Rabbi Lebowitz] was lenient and he also quoted Rav Asher Weiss being lenient.</ref>
 
===Birchat Cohanim===
#[https://www.yutorah.org/sidebar/lecture.cfm/958695/rabbi-michoel-zylberman/naso-birchas-kohanim-and-outdoor-minyanim/ Rav Zylberman on the topic of Birchat Kohanim in Outdoor Minyanim]
 
==[[Tefillah]]==
When davening at home one should be cognizant of the following ideas:
 
#The best time to pray is Netz. According to many poskim this is equivalent to praying with a minyan.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz], Laws of Praying Beyachid (Adar 5780) by Rabbi Yonatan Nacson p. 1 citing Yalkut Yosef 89:1</ref>
#A person should daven in a [[makom kavuah]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] and [https://www.star-k.org/videos.php Rabbi Moshe Heinemann around minutes 5-7]</ref>
#It is preferable to daven with two people instead of one.<ref>Rav Asher Weiss (Minchat Asher, Volume on coronavirus, Inyane Tefila section, Chapter 16, Subchapter 2, page 41). Rav Asher Weiss adds that there is no distinction between a man or a woman in this situation, so praying with one's wife or daughter is equally preferable to praying with one's son. </ref>
#A person should daven in front of a wall so that there's no distractions in front of him.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person can and should daven near a window that serves as a means of being inspired to look towards heaven.<ref>Shulchan Aruch 90:4 writes that there should be windows in a place where one davens. [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] suggested that the same should be done for when we daven at home to daven in a place where there is a window.</ref>
#A person can daven [[Shemona Esrei]] aloud if it helps his kavana. It also serves as a role model for children.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person shouldn't daven in a room that is usually used for frivolity.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person shouldn't daven in front of an open bathroom.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#At a time of a plague such as our times it is advisable to say [[ketoret]] which has the power to end a plague.<ref>Laws of Praying Beyachid by Rabbi Nacson p. 2, [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] citing Rabbi Akiva Eiger teshuva 71</ref>
#According to some, at this time a person should recite Avinu Malkenu in [[Shacharit]] and [[Mincha]],<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] quoting Rav Schachter</ref> while others emphasize how one must focus on Teshuvah and reciting all parts of the regular seder haTefillah first.<ref>[https://www.torahanytime.com/#/lectures?v=104864 Rav Bention Mutzafi (55:10)]</ref> Avinu Malkenu should not be recited during [[Nissan]].<ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal] stated that one should not recite Avinu Malkenu during Nissan. See Divrei Yatziv OC 75 for different minhagim about saying Avinu Malkenu during Nissan. See discussion page.</ref>
#Eating a meal before davening when the time comes to daven a certain tefillah should be avoided since generally we are lenient about this since we go to established minyanim but for when that isn't possible we should be more strict about this.<ref>Mishna Shabbat 9b, [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]. [https://www.star-k.org/videos.php Rabbi Moshe Heinemann] around minutes 5-7 says that if one sets an alarm, that should be sufficient</ref> See details here about [[Eating before Davening| eating]] and [[Other Activities before Davening| doing activities before davening]].
#When davening as a family, in a temporary fashion, some hold that it isn't necessary to have a [[mechitza]] and the men and women can simply daven on different sides of the room.<ref>Igrot Moshe 5:12:1 writes that regarding a Shabbos Sheva Brachos since it is just the family and it is a temporary situation no mechitza is necessary.</ref> One should be at least 4 [[amot]] away from a person of the other gender during Shemona Esrei.<ref>[Rav Schachter (Piskei Corona Iyar 26 5780)]</ref> See [[Mechitza]] for more details.
#A person shouldn't forget to recite [[Birkat Halevana]] by themselves when they see the moon. It can be said from indoors. See [[Birkat Halevana]] page for details.
 
===Parts of Davening to Skip===
 
#On Friday night an individual doesn't recite [[Shabbat_Davenings#Me.27ayn_Sheva |Magen Avot]] after Shemona Esrei of Maariv.<ref>Laws of Praying Beyachid p. 10 citing Shulchan Aruch O.C. 268:8</ref> However, one should recite Vayechulu.<ref>[https://vimeo.com/399141271 Rabbi Moshe Heinemann] at around 24:45. At around 34 minutes, he clarifies that this can be done even by yourself, though normally we try to say it with at least two </ref>
#One doesn't recite [[Baruch Shemey]] when praying by oneself since it is part of the activity of removing the Sefer Torah.<ref>Mishna Brurah 134:13</ref>
 
==Minyan via Porches or Technology==
 
#It is forbidden to have a minyan in person whether it is in a shul, shteibel, home, or backyard.<ref>[https://www.ou.org/covid19/ OU]. [https://www.yutorah.org/lectures/lecture.cfm/951048/rabbi-hershel-schachter/piskei-corona-14-forming-a-minyan-outside/ Rav Schachter (Piskei Corona #14)] writes that a person shouldn't try to make a minyan on his lawn spread out even if there's a small remote chance of spreading the virus. He also held that making a minyan with ten people standing on different balconies or porches doesn't count as a minyan. [https://www.kimizion.org/maamar/5780_5784/keter.pdf Rav Aviner (Keter Yitnu Lecha p. 35)] writes that certainly a person should not attend a minyan because of the danger and one may not rely on the zechut of a minyan to protect him, one needs to be safe. Rav Asher Weiss agrees that one must pray alone in order to avoid potential danger (Minchat Asher, Volume on coronavirus, Inyane Tefila section, Chapter 16, page 36). </ref> There is an exemption from tefila in a minyan due to the danger of the pandemic.<ref>Rav Asher Weiss (Minchat Asher, Volume on coronavirus, Inyane Tefila section, Chapter 16, Subchapter 1, page 40).</ref>
#If there ten people standing on their own porches and can see one another, some say that one can not create a minyan in such a manner, while others hold that one can.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951048/rabbi-hershel-schachter/piskei-corona-14-forming-a-minyan-outside/ Rav Schachter (Piskei Corona #14)] holds that it isn't a valid minyan. Similarly, [https://moreshet-maran.com/%D7%9E%D7%A8%D7%9F-%D7%94%D7%A8%D7%91-%D7%99%D7%A6%D7%97%D7%A7-%D7%99%D7%95%D7%A1%D7%A3/%D7%94%D7%90%D7%9D-%D7%90%D7%A4%D7%A9%D7%A8-%D7%9C%D7%94%D7%A6%D7%98%D7%A8%D7%A3-%D7%9C%D7%9E%D7%A0%D7%99%D7%99%D7%9F-%D7%93%D7%A8%D7%9A-%D7%9E%D7%A8%D7%A4%D7%A1%D7%95%D7%AA-%D7%94%D7%A8%D7%90/ Rav Yitzchak Yosef] also holds that it isn't a valid minyan and it involves safek brachot and the like. However, Rav Shternbuch (teshuva Nissan 8 5780) held that it is a valid minyan. To satisfy all the opinions the shaliach tzibur should have in mind that when he does chazarat hashatz that he could be praying a voluntary tefillah. They can't join if they're across the street and within ten tefachim of the ground. The shaliach tzibur needs to be able to see everyone. For kriyat hatorah that is done with porches initially one should call up the baal koreh or anyone on his porch, then one can even call up to an aliya someone on another porch as long as he can hear the baal koreh. The kohanim should leave before retzah because they can't say birkat kohanim. Someone davening alone doesn't have to hear kriyat hatorah since it is an obligation of the community and not individual. Rav Asher Weiss (Teleconference with Aguda, April 2 2020) was also inclined to hold that it is possible to make a minyan with people on porches who can see each other.
*Mishna Brurah 55:48 based on Rashba responsa 1:96 holds that one can learn from the laws of zimmun that if people can see each other they can join for minyan. However, Shaarei Knesset Hagedola 55:6 and many others hold that they can't join. See Yalkut Yosef 90:29 for the sources.
* Rav Asher Weiss writes that a minyan can be created between men praying from their respective porches in order to prevent the grave danger of congregating in closer proximity, and kadish and kedusha may be recited (Minchat Asher, Volume on coronavirus, Inyane Tefila section, Chapter 18, Subchapter 2, page 53). In another teshuva ("Histarfut Lminyan" Nissan 5780) wrote that he thought that one couldn't join people across the street from one another.</ref>
#You can't create a minyan with a video (e.g. zoom or skype) or phone call but one can join a minyan of ten men in one room with a video or phone call in order to answer [[dvarim shebekedusha]].<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)], Rabbi Nacson in Laws of Praying Beyachid p. 4 based on Yalkut Yosef 5775 ed Yamim Noraim p. 17, Yabia Omer 1:19:18, Chazon Ovadia Purim p. 56</ref>
#It isn't considered a minyan for people to join together to daven on a video conference but it is still spiritually valuable.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)]. Rav Asher Weiss says that it is appropriate to fix a time for people to pray together remotely. Rav Asher adds it will help ascertain that prayer is done properly, on time and with concentration. Nonetheless, chazarat hashatz and devarim shebikdusha must be omitted. (Minchat Asher, Volume on coronavirus, Inyane Tefila section, Chapter 17, pages 45-46). In Minchat Asher (Corona second edition n. 24) writes that it isn't clear if there's a special time of mercy when many people daven at the same time even though it isn't a minyan. Nonetheless, it is a good thing to do.</ref>
 
===Answering [[Amen]]===
 
#Even if there is a time delay between the person reciting the bracha and the one answering it that wouldn't be considered an [[Amen Yetoma]].<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)], [https://www.kimizion.org/maamar/5780_5784/keter.pdf Rav Aviner (Keter Yitnu Lecha p. 35)], Rabbi Nacson in Laws of Praying Beyachid p. 4 based on Yalkut Yosef 5775 ed Yamim Noraim p. 17, Yabia Omer 1:19:18, Chazon Ovadia Purim p. 56, Rav Asher Weiss (teshuva "Aniyat Amen" Nissan 5780)</ref>
# If there is a minyan in some place and someone hears on the phone or video a live stream some poskim allow them to answer [[kaddish]], [[kedusha]], and [[modim derabbanan]], though for kedusha they should intend that they are saying it as psukim.<ref>Rav Asher Weiss (teshuva "Aniyat Amen" Nissan 5780)</ref>
 
===[[Megillah]]===
 
#There is a major dispute if a person could fulfill their mitzvah of listening to the megillah on the phone or through watching a live streamed video. Some rabbanim advised this,<ref>Rav Schachter cited by [https://www.kimizion.org/maamar/5780_5784/keter.pdf Rav Aviner (Keter Yitnu Lecha p. 35)] and Rav Aviner agreed.</ref> while others hold that one can't fulfill one's mitzvah at all.<ref>Rav Dovid Feinstein cited by [http://podcast.headlinesbook.com/e/coronavirus-what-the-halacha-tells-us/ Rabbi Fink] and [https://www.kimizion.org/maamar/5780_5784/keter.pdf Rav Aviner (Keter Yitnu Lecha p. 35)]</ref> See this topic explained more fully here: [[Brachot_Through_a_Microphone]].
===Mechitza for Outdoor Minyanim===
# Technically an outdoor minyan which isn't permanent doesn't require a mechitza, however, everyone should be at least 4 amot away from the opposite gender.<ref>[Rav Schachter (Piskei Corona Iyar 26 5780)]</ref>
 
==Netilat Yadayim==
 
#If a person wants to wash his hands with soap and wash [[Netilat Yadayim for a meal]], one should first wash Netilat Yadyaim for the meal, dry the hands, recite the bracha, and then wash one's hands with soap and then recite the Hamotzei.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 30-34)]</ref>
 
==[[Early Shabbat]]==
#If a family wants to accept Shabbat early they may do so but should be careful that they recite mincha before Plag Mincha and arvit afterwards.<ref>Shulchan Aruch 233:1, Mishna Brurah 233:11</ref> See [[When_Is_the_Earliest_and_Latest_Time_to_Pray%3F#Maariv_Before_Sunset_If_One_Davened_Mincha_Early]].
#The acceptance of Shabbat of the husband doesn't impinge upon the wife so that she must accept Shabbat at the same time. Similarly, the wife's acceptance isn't binding for the husband. Additionally, the one who hasn't yet accepted Shabbat can do melacha for the one who did accept Shabbat.<Ref>[https://www.yutorah.org/lectures/lecture.cfm/957150/rabbi-hershel-schachter/piskei-corona-36-tosefes-shabbos/ Rav Schachter (Piskei Corona #36)]</ref>
 
==[[Shabbat Davening]]==
===Friday Night===
 
#Although the reason for reciting Shalom Alechem on a Friday night is that the angels accompany you home from shul and you welcome them to your home, if one was unable to attend shul on a Friday night, he would still sing Shalom Alechem.<ref>[https://vimeo.com/399141271 Rabbi Moshe Heinemann] at around 28:30 in the name of Rav Moshe Feinstein, because Hashem will not punish you by not sending the angels when you weren't able to attend shul.</ref>
 
===Davening for the Sick or Tehillim===
 
#It is generally prohibited to daven on Shabbat for our needs or for the well-being of a sick person. However, if the person is in a state of mortal danger one may daven for his well-being on Shabbat.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951537/rabbi-hershel-schachter/piskei-corona-25-davening-for-the-sick/ Rav Schachter (Piskei Corona #25)]</ref> See [[Shabbat_Davenings#Personal_Requests]] for all of the details of this topic.
# Some say that one should say an extra paragraph of Tehillim at every davening and on Shabbat to repeat Mizmor Shir Lyom Hashabbat after davening.<ref>[https://www.theyeshivaworld.com/news/featured/1852946/7-new-rulings-from-hagaon-harav-chaim-kanievsky-regarding-corona.html Rav Chaim Kanievsky]</ref>
===[[Kriyat Hatorah]]===
 
#A person who is at home and can't be at shul should nonetheless read the parsha from a chumash between Shacharit and Mussaf as a way of remembering the concept of kriyat hatorah. He can use that reading as part of his reading of [[Shenayim Mikra Vechad Targum]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] quoting Rabbi Willig. [https://www.star-k.org/videos.php Rabbi Moshe Heinemann] around minutes 7-10 agrees that you should do so on Shabbat, but that it is not necessary on Monday and Thursday. </ref> Some think this doesn't accomplish anything.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950291/rabbi-hershel-schachter/piskei-corona-8-krias-hatorah/ Rav Schachter (Piskei Corona #8)]</ref>
#When the congregation misses a kriyat hatorah they can make it up by reading two parshiyot next week in Shul. However, if they miss multiple weeks there is a discussion if they should or could make up all of the parshiyot that they missed.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] based on Rama and Magen Avraham.</ref> Some poskim advised making up the missed readings as a praiseworthy stringency and if they can't do it in one week they should do it over many weeks.<ref>[https://www.yutorah.org/lectures/lecture.cfm/953085/rabbi-hershel-schachter/piskei-corona-32-making-up-missed-krias-hatorah/ Rav Schachter (Piskei Corona #32)], [https://forum.moreshet-maran.com/index.php?threads/%D7%A6%D7%99%D7%91%D7%95%D7%A8-%D7%A9%D7%9C%D7%90-%D7%A7%D7%A8%D7%90%D7%95-%D7%91%D7%AA%D7%95%D7%A8%D7%94.601/ Rav Yizchak Yosef]. Hear [https://www.youtube.com/watch?v=45iDGMjg6-I&authuser=0 Rav Dovid Yosef] on this topic.</ref>
#A person should not move a sefer torah out of a Shul for a home minyan.<ref>[https://drive.google.com/file/d/14IUOs2OOMhloqYwnbv3iKGrWS6GbYGId/view?usp=drivesdk Rabbi Yonatan Nacson in Laws of Praying Byachid (p. 10)] citing Rav Asher Weiss</ref> See [[Respecting_a_Sefer_Torah#Transporting_a_Sefer_Torah]] for more details.
#There still is an obligation of [[Shenayim Mikra Vechad Targum]] when the there is no congregation doing the Kriyat Hatorah in shul.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950291/rabbi-hershel-schachter/piskei-corona-8-krias-hatorah/ Rav Schachter (Piskei Corona #8)</ref>
#One doesn't recite [[Baruch Shemey]] when praying by oneself since it is part of the activity of removing the Sefer Torah.<ref>Mishna Brurah 134:13</ref>
 
===Anim Zemirot===
 
#A person davening alone doesn't have to recite Anim Zemirot.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951536/rabbi-hershel-schachter/piskei-corona-24-anim-zmiros-without-a-minyan/ Rav Schachter (Piskei Corona #24)] explains that anim zemirot was instituted only for a minyan, and according to Rav Soloveitchik was considered a [[dvar shebekedusha]].</ref>
 
==[[Hagomel]]==
 
#A person who was quarantined and got out of quarantine doesn't recite Hagomel since they were in no danger.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>
#A person needs to recite [[hagomel]] in front of a [[minyan]] of ten men. Some suggest that this can be recited before ten people listening on a video or phone call and can answer amen. Even though they aren't present, the minyan in this context is purely to publicize the idea so it is permissible.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)], [http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-29-April-23-2020.pdf Rav Schachter (Piskei Corona, April 23 2020)]</ref> Others disagree and as long as the minyan isn't in the same room one can not recite hagomel.<ref>Yabia Omer OC 8:15:15, [https://www.hebrewbooks.org/pdfpager.aspx?req=60346&pgnum=11 Divrei Dovid 5:3]. See Divrei Dovid citing Birkat Hashem v. 4 p. 452 who implies that the minyan doesn't have to be in the same room as long as they can hear the bracha.</ref>
#According to Ashkenazim, if a person is ill with a sickness to the point that he is a choleh sheyesh bo sakana, a concern of mortal danger, he should recite Hagomel, but if he less sick than that there is no need to recite Hagomel.<ref>Rama 219:8, [http://nleresources.com/2020/03/rav-asher-weiss-coronavirus-in-halacha/#.XnoNOIjYrIU Rav Asher Weiss (March 15 2015, min 11)]</ref> Sephardic tradition is to recite Hagomel anytime someone was sick in bed such as with a flu or bad cold even for a short period of time.<ref>[https://itorah.com/global-search/birkat%20hagomel Rabbi Mansour ("Saying Birkat Hagomel Within 3 Days and Laws of Birkat Hagomel Following A Sickness")]</ref>
 
==[[Bedikat Chametz]] and [[Biur Chametz]]==
 
#A person should do bedikat chametz after praying by oneself at Tzet Hakochavim and then immediately begin the bedika. They should not have a meal within a half hour of the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)],[https://www.yutorah.org/sidebar/lecture.cfm/950401/rabbi-dan-cohen-rabbi-meir-gavriel-elbaz/pesach-prep-simplified/ Rav Meir Elbaz (min 17-8)]</ref>
#Because one can't do a large communal Chametz burning because gatherings aren't safe and even doing it with a few people at a time can look to non-Jews as unsafe. Rather one should just do biur chametz with a Kezayit by flushing it down the toilet.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-3-Mar-26-2020.pdf Rav Herschel Schachter (teshuva Rosh Chodesh Nissan 5780)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]. [https://www.jpost.com/Israel-News/Chief-Rabbis-Dont-leave-home-to-burn-chametz-for-Passover-623072 Rav Yitzchak Yosef and Rav David Lau] said that one should not go outside to burn chametz or kasher pots.</ref>
#A person should sell chametz in the house or office if he left there before he had the chance to do a bedikat chametz. By selling the chametz there he is absolving himself of having to do bedikat chametz.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/950401/rabbi-dan-cohen-rabbi-meir-gavriel-elbaz/pesach-prep-simplified/ Rav Elbaz (min 26)], Rav Asher Weiss (Teleconference, March 29 2020 11am)</ref>
 
==Selling [[Chametz]]==
 
#If a person doesn't usually [[sell chametz]] and is afraid that if he doesn't sell chametz one year he isn't going to have food afterwards he can sell his chametz. He wouldn't require a [[hatarat nedarim]].<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (min 20)], [https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 9-11)]. [http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-3-Mar-26-2020.pdf Rav Herschel Schachter (teshuva Rosh Chodesh Nissan 5780)] explained the reason why the hatarat nedarim isn't necessary. [https://vimeo.com/399141271 Rabbi Moshe Heinemann] at around 46:45 agrees that if there is a big loss one can be lenient and sell chametz and it would not require hatarat nedarim, although he isn't so sure that it would be a big loss to an individual.</ref>
#A person can sell his chametz on the phone or online and if possible a kinyan can be made virtually in order to appoint the rabbi to sell the chametz. The kinyan would take place as follows: the rabbi would ask if there's someone standing next to the one who wants to appoint the rabbi and if there is then that person can give a pen or a utensil to the one who wants to appoint the rabbi as his shaliach. This is considered a valid kinyan between the person standing there and the one who wants to appoint the rabbi on behalf of the rabbi to be appointed. If that isn't feasible it isn't necessary. Nonetheless, one could stipulate in the document that this appointment of the rabbi is done with the full knowledge of its legal ramifications and it is accepted completely.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-1-Mar-24-2020.pdf Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2)], Nefesh Harav p. 179, [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (min 1-5)] explained that the minhag is to make a kinyan to appoint a someone to sell something for you. This is classically done with a handing of a handkerchief from the rabbi to the one selling chametz. However, when they call on the phone that isn't possible. The Steipler held in such a case it isn't necessary to be careful about that minhag and simply have the person orally declare that he appoints the rabbi. However, Rav Soloveitchik felt that we should try to fulfill the minhag in any event. How can it be fulfilled? One can have someone standing in the room next to the person on the phone give something to the person on the phone on behalf of the rabbi. That is an effective halachic kinyan on behalf of the rabbi (see Kiddushin 7a). [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 10)] explained that one can appoint the rabbi to sell his chametz online. Rav Asher Weiss (Minchat Asher Corona p. 66) agrees. [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal] allowed appointing the rabbi online if he is a talmid chacham.</ref>
#There is no issue with the selling of Chametz even though the Chametz is in a locked building or in a place that isn't accessible to the non-Jew because of the coronavirus situation.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950290/rabbi-hershel-schachter/piskei-corona-10-chametz-sheeno-birshuso/ Rav Schachter (Piskei Corona #10)]</ref>
#Some poskim allow ordering chametz on Pesach if one is certain that it will only be delivered after pesach.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951179/rabbi-hershel-schachter/piskei-corona-17-ordering-chametz-from-a-non-jew-on-pesach-to-arrive-after-pesach/ Rav Schachter (Piskei Corona #17)] explains that it isn't considered rotzeh bkiyumo, wanting the chametz to continue to exist, to order the chametz since one doesn't insist on any particular box of chametz that the company provides. However, one certainly may not acquire it with a kinyan such as picking it up or moving it. Even if it is delivered into one's property if one has intention not to acquire it, one doesn't acquire it. Yet, one can't even protect it since doing so is an issue of rotzeh bkiyumo. [https://yeshiva-university.zoom.us/rec/play/usAsduuh-283HoLAtASDAPZ9W9S0eq2s0igX-_pez0jkW3EFZFr1M7QRa7Qf9B_vOGt5lyO0vcW9I1-0?startTime=1585760529000&_x_zm_rtaid=CQsocm3ZRaq6pGgFL5OMGQ.1585880286593.75ff95374a21dbfc2f0c45524d508e2a&_x_zm_rhtaid=674 Rav Willig (April 1 2020, min 0-2)] agreed in technical terms.</ref>
 
==Buying for Pesach==
 
#If you have raw chicken or raw meat you don't have to worry that it is chametz even if it was processed in a place where there was chametz. You can simply wash it off to solve any question.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 11-15)]</ref>
#Sanitizing alcohol gel, such as Purell, isn't [[chametz]] since it isn't edible and can be used on Pesach.<Ref>Rav Asher Weiss (teshuva "Shimush Bpesach B'alchogel" Chol Hamoed Pesach 5780)</ref>
 
==Kitniyot==
 
#Out of a concern of the coronavirus, this year some poskim permit taking vitamins which have additives of [[kitniyot]] in order to stay healthy and to strength one's immune system.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950289/rabbi-hershel-schachter/piskei-corona-7-kitniyos/ Rav Schachter (Piskei Corona #7)]</ref>
#Someone with Crohn's disease and needs to drink an enriched milk with kiniyot additives for his health can do so on Pesach. Also, he can do so within 6 hours after eating meat (see [[Waiting between Meat and Milk]]).<ref>[https://www.yutorah.org/lectures/lecture.cfm/950289/rabbi-hershel-schachter/piskei-corona-7-kitniyos/ Rav Schachter (Piskei Corona #7)]</ref>
 
==[[Kashering for Pesach]]==
 
#Some poskim allow [[kashering a dishwasher]] for Pesach even though there are plastic and other materials in there that are questionable to kosher. One should wait 24 hours without using it and then use with just hot water and no soap. According to Ashkenazim this should be used to kosher it from Chametz but not from meat to parve or milk or vice versa.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-3-Mar-26-2020.pdf Rav Herschel Schachter (teshuva Rosh Chodesh Nissan 5780)]</ref>
#Some hold that one can kasher plastic, while others disagree. See on the [[Kashering_the_Kitchen_for_Pesach#Which_materials_can_be_kashered.3F]] page.
 
==Pesach Davening==
===Hallel Pesach Night===
 
#There is a custom of Sephardic and some Ashkenazic communities to recite Hallel Pesach night in Shul. However, being that the current situation demands that a person needs to remain inside there is no way to fulfill this minhag and should not recite Hallel after davening. Rather one should only recite it at the Seder.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950285/rabbi-hershel-schachter/piskei-corona-9-hallel-on-pesach-night-and-tefillas-tal/ Rav Hershel Schachter (Piskei Corona #9)]</ref> Some Ashkenazic poskim would allow reciting a bracha.<ref>Rav Asher Weiss (Minchat Asher Corona p. 73-4) writes that a person who has the practice to recite the Hallel the night of the seder after davening can do so with a bracha even when davening individually. [https://www.yutorah.org/lectures/lecture.cfm/951672/rabbi-hershel-reichman/hallel-in-maariv-with-or-without-a-bracha-during-covid-19-the-rav/ Rav Hershel Reichman], based on Rav Moshe Soloveichik (as quoted in Shiurim L'zecher Abba Mari Part I, Kuntres B'inyanei Kriat Shema, ft. 4), agreed. </ref>
#According to Sephardim, one should recite Hallel the night of the seder after davening with a bracha even though one is davening at home.<ref>Yachava Daat 5:34, Teshuva written by Rabbi Mordechai Lebhar author of Magen Avot (Erev Shabbat Hagadol 5780), Kaf Hachaim 487:38-42</ref>
 
===Shir Hashirim on Chol Hamoed===
 
#Ashkenazim generally have the custom to read Shir Hashirim on Shabbat Chol Hamoed Pesach. This year since there is no minyanim available, when one davens at home individually, there is no obligation to read Shir Hashirim. One may do so but it isn't in fulfillment of the minhag.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950655/rabbi-hershel-schachter/piskei-corona-13-shir-hashirim-on-chol-hamoed-pesach/ Rav Schachter (Piskei Corona #13)]</ref>
 
===Tefillat HaTal===
 
#One can recite the piyut for tal on Pesach was only instituted for a congregation, however if one wants to recite it one may do so.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950285/rabbi-hershel-schachter/piskei-corona-9-hallel-on-pesach-night-and-tefillas-tal/ Rav Schachter (Piskei Corona #9)]</ref>
#In Mussaf everyone should stop saying [[Mashiv Haruach Umorid Hageshem]] and instead recite Morid Hatal because one is davening individually and one may not change from the practice of saying Mashiv Haruach of the congregation until the Shaliach Tzibur has done so and this year there are no minyanim switching at mussaf. After Mussaf, starting with Mincha, one should follow their regular minhag if they usually recite Morid Hatal or not.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950285/rabbi-hershel-schachter/piskei-corona-9-hallel-on-pesach-night-and-tefillas-tal/ Rav Schachter (Piskei Corona #9)]</ref> See [[Mashiv_HaRuach_UMorid_HaGeshem#When_to_Stop_Morid_Hageshem_and_Start_Tal]] for the background.
#For Sephardim, one may begin to recite Morid Hatal in Mussaf even though he praying individually and there is no minyan nearby.<ref>Kaf Hachaim 114:8 and Halacha Brurah v. 6 p. 145 rule that the primary halacha is that there's no prohibition to begin to start to say Morid Hatal before the Shaliach Tzibbur. It is only forbidden for an individual to begin Mashiv Haruach Umorid Hageshem before the congregation does. This is the approach of the Bet Yosef citing the Ran, Pri Chadash, and Maamar Mordechai, unlike the Raavad cited by the Tur 114:2. However, in a regular year, the Kaf Hachaim and Halacha Brurah recommend being strict for the Raavad to have the Shaliach Tzibur announce before the Mussaf that everyone should begin to say Morid Hatal.</ref>
===Yizkor===
# Ashkenazim generally say yizkor to mention the names of the deceased on the last days of Yom Tov. A person can say the yizkor even as an individual. The accepted practice is to recite both the paragraph of yizkor and the kel maleh rachamim even when praying without a minyan. If the community wants they can push up to do yizkor on Chol Hamoed with Zoom.<ref>Rav Yosef Tzvi Rimon (Teshuva Chol Hamoed Pesach 5780)</ref>
 
==Machine Matza==
 
#It is permitted under extenuating circumstances to use [[machine matza]] for the mitzvah of eating matzah on the seder night.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]. This is acceptable for Sephardim as well even with a bracha as described by Rav Ovadia Yosef in Yachava Daat 1:14 and Chazon Ovadia (Pesach Hilchot Leil Haseder 5763 Edition p. 76). [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim] holds that one should really used hand baked matzah but if one can't acquire any then one can use machine matzah. [https://yeshiva-university.zoom.us/rec/play/uMB7I-D--j83ToDAtgSDUaJ7W9Xueqis0nRK-6FfmUm0VSMBZ1qjYLIbZbHenouY882eTH8fEnI5K7DA?startTime=1585587811000&_x_zm_rtaid=5PWyeRatQdGWZ2q1UH7K6w.1585657713810.05dafc99f0c11cb46ffb1a63ddd87e47&_x_zm_rhtaid=904 Rav Willig (min 2)] has a similar approach.</ref>
#Some say that there's no concern to have the hand baked matzot this year.<ref>Rav Asher Weiss (Teleconference March 22 2020, min 19) said that there's no concern to use the hand-baked matzot since they were baked earlier in the year. His personal minhag is to have only hand baked matzot. In terms of using machine matzah he felt that it is only a chumra not to use them even for the mitzvah of motzei matzah and one could use them if there's no other option.</ref>
 
==[[Eruv Tavshilin]] and [[Eruv Chatzerot]]==
 
#A rabbi should establish an eruv tavshilin on behalf of his whole community. Even though usually he acquires it to another person who isn't a family member on behalf of the community, this year because of social distancing one can acquire it to one's wife.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951181/rabbi-hershel-schachter/piskei-corona-19-eruv-tavshillin-and-eruv-chatzeiros-and-social-distancing/ Rav Schachter (Piskei Corona #19)]</ref>
#An eruv tavshilin works to allow cooking from Yom Tov to Shabbat even though it isn't possible to have guests in most cases.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951181/rabbi-hershel-schachter/piskei-corona-19-eruv-tavshillin-and-eruv-chatzeiros-and-social-distancing/ Rav Schachter (Piskei Corona #19)] explained that usually we use the concept of ''hoil'', since guests might arrive who can eat the food one cooked, to permit cooking from one day of Yom Tov to Shabbat. However, this year that seems not to be applicable. Rav Schachter explained based on the Maharam Chalavah that ''hoil'' doesn't necessitate that one actually have guests or even have the ability to have guests, it is rather a halachic principle since objectively it is possible to have guests the eruv is effective.</ref>
#The communal eruv chatzerot continues to be effective even though the communal box of matzah's might not be accessible.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951181/rabbi-hershel-schachter/piskei-corona-19-eruv-tavshillin-and-eruv-chatzeiros-and-social-distancing/ Rav Schachter (Piskei Corona #19)] explained that since theoretically it is possible to get the box alone for a few minutes it isn't completely inaccessible (see Har Tzvi OC 2:16).</ref>
#It is permissible to wear a surgical mask on Shabbat outside and it isn't [[carrying]] as long as it is fastened well and won't fall off.<ref>[https://itorah.com/daily-halacha/lecture/may-one-wear-a-surgical-mask-on-shabbat-in-a-public-domain/3803 Rabbi Mansour], Rav Yitzchak Rubin of Har Nof (teshuva Erev Shabbat Shemini 5780)</ref>
 
==Birchat Ha'ilanot==
 
#One can recite birkat hailanot from indoors if one can see the trees but one may not recite them by seeing the trees on a video.<ref>Ateret Paz (Birkat Ilanot) p. 154-6, [http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-28-April-23-2020.pdf Rav Hershel Schachter (Piskei Corona, April 23 2020)]</ref> See the [[Birchat HaIlanot]] for more details and sources.
 
==[[Tanit Bechorot]]==
 
#A person should try to finish a short masecheta to make his own siyum.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-1-Mar-24-2020.pdf Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2)], [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]</ref> Some say that learning one masechta with Bartenura is sufficient.<ref>[https://itorah.com/daily-halacha/lecture/ta-anit-bechorot-during-the-coronavirus-pandemic/3802 Rabbi Mansour], [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]</ref>
#Many poskim say that he can rely on a siyum over the phone or video livestream.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-1-Mar-24-2020.pdf Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2)]. [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]. [https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 1-4)] explained that Rav Schachter and Rav Shlomo Zalman Auerbach hold that it is enough to listen and join with the siyum over the phone or video call. However, other poskim don't like this leniency. Rav Asher Weiss (Teleconference March 22 2020, min 7) agreed that one can be yotzei with a siyum over the phone or video for the tanit bechorot. [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 6)] agreed that this year you can be yotzei the siyum over the phone since it is an extenuating circumstance. [https://youtu.be/Yo6IJi2V-bw Rav Avigdor Nevinsal] agreed that you can be part of a siyum over the phone and the meal one has afterwards is a seudat mitzvah. [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim] holds that it is better to make a siyum oneself even on a tractate of mishna but if that's not possible one can listen on the phone.</ref>
#Some say that in the event one can't make one's own siyum or even hear someone else's, one doesn't need to fast this year in order to maintain strength in this time of a health crisis.<ref>[https://itorah.com/daily-halacha/lecture/ta-anit-bechorot-during-the-coronavirus-pandemic/3802 Rabbi Mansour]</ref>
 
==Birkat Halevana==
 
#Ideally one should recite birkat halevana outdoors.<ref>Rama 426:4</ref> If one can not do so one can recite Birkat Halevana from inside but initially one should open the window.<ref>Pri Megadim M"Z 426:4, Mishna Brurah 426:21</ref> See the [[Birkat HaLevana]] page.
 
==Chol Hamoed==
 
#One can't buy stocks or sell them on Chol Hamoed, however, if not selling them could lead to a loss of one's original capital that one invested one can sell it.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]</ref>
#It is permitted to do art projects with children on Chol Hamoed.<ref>[https://www.kipa.co.il/יהדות/חגים/פסח/958678-הרב-אליקים-לבנון-להתיר-בחול-המועד-מלאכות-שאסורות-בשנה-רגילה/ Rav Elyakim Levanon] wrote that it is fine to do art projects with children on Chol Hamoed even if they involve coloring, weaving, decorating the house because they aren't considered an exaustive effort and are meant for the kids to have a good time.</ref>
 
See [[Chol Hamoed]] for many details.
 
==Using Zoom for the Seder==
 
#Although a minority of rabbis allow using Zoom for this emergency situation in a very extenuating circumstance where an elderly single person is alone for the seder away from family because of the quarantines to use technology to leave a video conference going for Yom Tov to join with a family seder,<ref>[http://www.israelnationalnews.com/News/News.aspx/277764 Rabbi Eliyahu Abergel and other rabbis]</ref> most rabbis consider this to be a breach of halacha.<ref>Rav Asher Weiss (Teleconference March 22 2020 11am, min 39; teshuva in Minchat Asher Corona pp. 75-6), [http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-2-Mar-25-2020.pdf Rav Herschel Schachter (teshuva Adar 29 5780)], [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 20-22)], [https://www.inn.co.il/News/News.aspx/432065 Rav Yosef Tzvi Rimon]. Rav Willig's held that it is absolutely forbidden and it is a tremendous zilzul Shabbat besides questions of others prohibitions of Shabbat.</ref> There is a discussion if the firstgroup of rabbis retracted.<ref>[https://vosizneias.com/2020/03/24/the-heter-for-zoom-at-the-seder-is-incorrect-and-should-be-retracted/ Rabbi Yair Hoffman] describes how 3 of the original signers of the lenient ruling would only permit under life and death needs and not in general. However, [https://www.jpost.com/israel-news/zoom-passover-seder-rabbis-hit-back-at-critics-622494 another article] describes how some of the original rabbis who were lenient confirmed their opinions.</ref>
#It is suggested to perform a pre-pesach zoom seder for people who you can't invite to your seder in order to share divrei torah, songs, and the experience of the seder before Yom Tov.<ref>[https://www.inn.co.il/News/News.aspx/432065 Rav Yosef Tzvi Rimon]</ref>
#For someone who is clinically depressed to the point that there is a concern of suicide or just losing one's mind it is permitted to use a phone to call him to cheer him up and check on him. However, if there's a way to check the patient before Pesach one should do so.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-2-Mar-25-2020.pdf Rav Herschel Schachter (teshuva Adar 29 5780)]. [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 24)] agrees that we violate Shabbat for someone who is suicidal but they can use the phone.</ref> A person should check with his rabbi in each case.
#A person should recite Ha lachma anya this year as one would any other year, even though that phrase is a call for inviting guests and this year that is impossible.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951299/rabbi-hershel-schachter/piskei-corona-21-can-we-say-kol-dichfin-this-year-/ Rav Schachter (Piskei Corona #21)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>
 
==[[Sefirat Haomer]]==
 
#If someone couldn't get a hair cut because the barbers were all closed before Pesach, then if one reached the point when it very noticeably long and people would tell him to get a haircut he can take a haircut during [[Sefira]]. Today it can be estimated that if it has been more than 2 months since his last haircut he can take a haircut during the Sefira.<ref>https://www.yutorah.org/lectures/lecture.cfm/950659/rabbi-hershel-schachter/piskei-corona-16-haircuts-on-chol-hamoed-and-sefira/ Rav Schachter (Piskei Corona #16)</ref>
# Some poskim permit someone to [[Listening to Music|listen to music]] to help them get out a state of sadness or emotional distress. It is preferable in that situation to listen to music that doesn't lead to dancing.<ref>[https://www.yutorah.org/lectures/lecture.cfm/952458/rabbi-hershel-schachter/piskei-corona-30-the-aveilus-of-sefirah/ Rav Schachter (Piskei Corona #30) explains that the sefira has the status of [[12 Months]] of mourning in which a person minimizes indulgence in pleasures, however, if it leads to pain then that wasn't included in the required mourning. The minhag not to listen to music during sefira can be waived for someone who otherwise would be emotionally distressed. It is preferable that he listen to classic music and not music that leads to dancing. Rav Asher Weiss (Minchat Asher Corona Second Edition n. 47) writes that we can't generally permit music during sefirat haomer. We can be lenient for somenoe who is near depression or for a parent watching small children, especially if it isn't live and when it isn't simcha music that leads to dancing. </ref>
# It is permitted to listen to music right before Shabbat in [[honor of Shabbat]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/952458/rabbi-hershel-schachter/piskei-corona-30-the-aveilus-of-sefirah/ Rav Schachter (Piskei Corona #30)]</ref>
==Shavuot==
# An individual does not have to recite Rut when he is at home without a congregation, however, one may do so if one wants to.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957156/rabbi-hershel-schachter/piskei-corona-40-shavuos-customs-flowers-rus-and-akdamos/ Rav Schachter (Piskei Corona #40)]</ref>
# There is no minhag to say Akdamut when praying by oneself at home, however, one may do so if one wants to.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957156/rabbi-hershel-schachter/piskei-corona-40-shavuos-customs-flowers-rus-and-akdamos/ Rav Schachter (Piskei Corona #40)]</ref>
# There is no reason to adorn the house with flowers on Shavuot. The minhag was to adorn the Bet Midrash, around the entire area, or around the bimah in a Shul.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957156/rabbi-hershel-schachter/piskei-corona-40-shavuos-customs-flowers-rus-and-akdamos/ Rav Schachter (Piskei Corona #40)]</ref>
# Making early Yom Tov sheni is generally a dispute. Some allow starting Yom Tov Sheni early, while others oppose it so that a person doesn't come to violate preparing from the day of the first day of Yom Tov for the nighttime. Additionally, this year when the second day is Shabbat and there's no concern of preparing because of the Eruv Tavshilin, one can be lenient to start early. With regards to Shavuot there's another factor that perhaps one shouldn't start early the second night of Shavuot since the Kiddush needs to be on the actual date of Shavuot. Most are lenient and allow starting the second day of Shavuot early especially this year when the second day is Shabbat.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957152/rabbi-hershel-schachter/piskei-corona-37-the-proper-time-to-daven-maariv-on-the-second-night-of-shavuos/ Rav Schachter (Piskei Corona #37)]</ref>
 
==The Three Weeks==
#As with every other year the discussion of shaving during the three weeks is equally relevant. Some are lenient for those who usually shave every day or every few days to shave once it is has been twice the amount of time that they would normally shave.<ref> [https://www.yutorah.org/lectures/lecture.cfm/962617/rabbi-hershel-schachter/piskei-corona-43-mourning-customs-of-the-three-weeks/ Rav Shachter (Piskei Corona #43)]</ref> Others hold that one may not shave during the three weeks. See [[Three_Weeks#Shaving| here]] for the discussion.
# A person who is [[listening to Music| listening to music]] to alleviate pressure or tension may do so even during the three weeks.<ref> [https://www.yutorah.org/lectures/lecture.cfm/962617/rabbi-hershel-schachter/piskei-corona-43-mourning-customs-of-the-three-weeks/ Rav Shachter (Piskei Corona #43)]</ref>
 
==Mikveh==
 
#Each community rabbi needs to decide these sort of questions however in theory it is possible for the Mikva to remain open and allow women who aren't having symptoms or aren't quarantined to go to Mikva. They should be extra careful about hygiene and prepare completely at home, go to the Mikva where there is no contact with anyone besides a brief contact with the water which has chemicals for cleanliness. Then upon returning home there are poskim who allow the woman to take a shower when she gets home to clean herself off.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/950654/rabbi-hershel-schachter/piskei-corona-12-showering-after-the-mikvah/ Rav Hershel Schachter (Piskei Corona #12)], [https://www.torahanytime.com/#/lectures?v=105574 Rabbi Shay Tahan]. Rav Asher Weiss (March 29 2020) said it is obviously permitted to overlook the chumra of not showering when the woman returns from mikveh at these times.</ref>
#On Shabbat, if a woman goes to mikveh she can not take a hot shower when she gets back since turning on the hot water is causing cold water to enter the boiler and cook. Rather she should either decide to take a completely cold shower or delay the mikveh until Motzei Shabbat. She should also not decide not to take a shower at all because one shouldn't do something unsafe when there's an option to delay going to mikveh.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951538/rabbi-hershel-schachter/piskei-corona-26-showering-when-returning-home-from-the-hospital-or-the-mikvah-on-shabbos-or-yom-tov/ Rav Schachter (Piskei Corona #26)]</ref>
#On Yom Tov, according to those who are lenient to permit [[showering on Yom Tov]], when a woman returns from the mikveh should do so. Rav Schachter's opinion is that it is only permitted to take a shower on Yom Tov with water that is just hot enough to remove the chill from the water (less than lukewarm). If she decides she doesn't want to take such a shower, she should delay going to mikveh until after Yom Tov.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951538/rabbi-hershel-schachter/piskei-corona-26-showering-when-returning-home-from-the-hospital-or-the-mikvah-on-shabbos-or-yom-tov/ Rav Schachter (Piskei Corona #26)]</ref>
#The OU has established [https://www.ou.org/covid-19-and-the-mikvah-recommended-protocols/?utm_source=SilverpopMailing&utm_medium=email&utm_campaign=Mikvah%20Guidance%20(1)&utm_content=&spMailingID=32100310&spUserID=MTM2NTc0Mjg0NTYwS0&spJobID=1683098314&spReportId=MTY4MzA5ODMxNAS2 health guidelines] in order to allow a mikveh to remain open.
#The RCBC also stated that Mikva's are remaining open for the time.<ref>[https://www.theyeshivaworld.com/news/featured/1839350/no-shul-yeshivas-shabbos-guests-levayos-shiva-vaad-harabanim-of-bergen-county-releases-letter.html RCBC letter on yeshivaworld.com]</ref>
#The men's mikveh's should be closed at this time. Even if a person is careful to go to mikveh each day he can fulfill this custom by taking a 5 minute shower.<ref>Rav Asher Weiss (Teleconference March 22 2020, min 12)</ref> See [[Preparations_for_Davening#Going_to_Mikveh]] for details.
 
==Tevilat Kelim==
 
#Each community should decide whether or not close the kli mikveh out of a safety concern. You can do the [[tevilat kelim]] in the ocean.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 5-9)], [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]</ref>
#Alternatively, one can use tevilat kelim in the mikvah while wearing gloves, then throw out the gloves, wash off the kelim with soap and water. If the community has other procedures for safety one should observe them.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 5-9)], [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 3-4)]</ref>
#As a last resort one can avoid tevilat kelim by giving the pots to a non-Jew and borrowing them back. One can rely on this until the virus passes.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 5-9)], [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]. [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal] said that one could rely upon this if there was no other option. [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 14-16)] allows selling the kelim to a non-Jew. Rav Yosef Tzvi Rimon (teshuva dated Nisan 1 5780) recommended this.</ref> If one can't sell or gift the pots to a non-Jew oneself one can do so online through [https://nirshamti.co.il/e-%D7%98%D7%91%D7%99%D7%9C%D7%94/ Zomet].
#Another option is for a person to declare the pots that need tevilat kelim to be ownerless (hefker) in front of 3 Jews. One has to have full intent that the pots are ownerless and if someone took them one would have no claim upon them. If these Jews can't be there in person it is sufficient if they are present through social media technology but they should be people who live in the neighborhood. They should then leave the pots outside their house for a few minutes so that if someone wanted to take them they could.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-1-Mar-24-2020.pdf Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 1)], [https://itorah.com/daily-halacha/lecture/if-one-has-new-utensils-which-he-is-unable-to-immerse/3801 Rabbi Mansour]</ref> Others disagree.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 5-12)] said that one shouldn't use the solution to make the pots hefker since you're using the kelim. See Sefer Tevilat Kelim p. 84 based on Maharil Diskin. See S"A Harav 445:1 that hefker that isn't meaningful since you plan to reacquire it isn't a solution. However, Rav Elyashiv and Rav Soloveitchik allowed it in extenuating circumstances. Rav Asher Weiss (Minchat Asher Corona p. 72) writes that one should avoid using new pots and relying on this leniency to mafkir but in an extenuating circumstance one can rely on it.</ref>
#If there's are no solutions, some poskim would allow using the pots without tevilat kelim in this extenuating circumstance.<ref>Rav Asher Weiss (Teleconference, March 22 2020 11am), Rav Yosef Tzvi Rimon (Teshuva dated Nisan 1 5780)</ref>
#Regarding a seder plate and kos shel eliyahu requiring tevilah, see [[Tevilat Kelim]] page.
 
==[[Brit Milah]]==


#The Ashkenazic custom is not to get married during the three weeks. <ref>Rama 551:2 and Darchei Moshe 551:5 based on the Sefer Haminhagim, Chayei Adam 133:8, Kitzur Shulchan Aruch 122:1, Hilchot UMinhagei Ben HaMetsarim (Rabbi Moshe Karp) 3:1, Nitei Gavriel Bein Hametzarim vol. 1, 14:8. On the night of Shiva Asar Bitammuz itself, Rav Moshe Feinstein (OC 168) is lenient, while Tzitz Eliezer 10:26 is strict. </ref> Among Sephardim, some have just the custom not to get married during the [[nine days]] (from [[Rosh Chodesh]] Av until [[Tisha BeAv]]) <ref>Shulchan Aruch 551:2, based on gemara Yevamot 43b, Yalkut Yosef (Moadim, 5748 edition, pg 554, Chazon Ovadyah (Arba Taaniyot pg 140), Sh"t Yabia Omer OC 6:43, Sh"t Yechave Daat 1:36, Sh"t Or Litzion 3:25:1 </ref> and some have the custom not to get married the entire three weeks. <ref>Ben Ish Chai Parashat Devarim Halacha 4 based on the Shyarei Knesset Hagedola, Sdei Chemed 6 Marechet Bein Hametzarim 1:10,  [http://www.dailyhalacha.com/displayRead.asp?readID=946 Rabbi Mansour on DailyHalacha.com] says that this is the Syrian minhag.  </ref>
#A Brit Milah can be done without a minyan since gatherings aren't safe.<ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal], [https://www.theyeshivaworld.com/news/featured/1852946/7-new-rulings-from-hagaon-harav-chaim-kanievsky-regarding-corona.html Rav Chaim Kanievsky]</ref>
#Some say that it is permitted for an Ashkenazi to attend a sefardi wedding before [[Rosh Chodesh]] Av, and they may even dance at the wedding. <ref>Nitei Gavriel Bein Hametzarim vol. 1, 14:10, Teshuvot Vihanhagot 4:128 </ref> Others hold that it is forbidden. <ref>Rivevot Ephraim 6:289</ref>
#A grandfather or someone else involved in a brit milah via zoom can recite the naming of the baby but he should not recite the bracha of asher kidash yadid mbeten.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951300/rabbi-hershel-schachter/piskei-corona-22-participating-in-a-simcha-via-zoom/ Rav Schachter (Piskei Corona #22)]</ref>
#Technically, it is permitted to get married on Motzaei [[Tisha BeAv]], but some have the custom not to. If one is unsure what his custom is, he can be lenient and rely on the ikar hadin that it is permitted. <ref>Sh"t Yabia Omer 2:23:16, Sh"t Yechave Daat 5:41. </ref>


===Engagement===
==Naming a Girl==


#It is permitted to become engaged or write tenaim during the [[Nine Days]], and even on [[Tisha BeAv]] itself as long as there is no meal to celebrate or music and dancing. <ref>Shulchan Aruch 551:2 with Magen Avraham 551:10, and Mishna Brurah 551:16 and 19, Tur 551 in the name of Rav Nissim, Kitzur Shulchan Aruch 122:1, Pri Megadim Eshel Avraham 551:10, Baer Heitev 551:11, Moed Likol Chai 9:18, Ben Ish Chai Parashat Devarim 1:5, Chayei Adam 133:8, Aruch Hashulchan 551:8, Yalkut Yosef Moadim page 553. <br />
#Although normally we try to name a baby girl at an aliya to the Torah, a person doesn't need a minyan in order to name a girl and under the circumstances should do so without delay.<ref>[https://youtu.be/Yo6IJi2V-bw Rav Neventzal], [https://www.yutorah.org/lectures/lecture.cfm/950292/rabbi-hershel-schachter/piskei-corona-11-krias-shem-for-a-baby-girl/ Rav Schachter (Piskei Corona Teshuva #11)], [https://vimeo.com/399141271 Rabbi Moshe Heinemann] at about 16:45</ref>
However, the Tzitz Eliezer (13:60) notes that many Jews refrain from doing so on Tisha B'Av. In addition, the Ben Ish Chai (Devarim: Halacha 4) writes that in Baghdad, they would not get engaged during the nine days between Rosh Chodesh Av and Tisha B'Av. He says further that it is preferred not to get engaged at all during the "Three Weeks." </ref> Until [[Rosh Chodesh]], one is allowed to celebrate the engagement with a festive meal but without dancing. <ref>Mishna Brurah 551:19 </ref>
==[[Pidyon Haben]]==
#The chattan and kallah to wear Shabbat clothing to their engagement party. <ref>Halichos Shlomo Moadim 2:14:4 </ref>
# In order to do a [[Pidyon Haben]] the father has to give 5 shekalim (of the days of the Torah) to a kohen. If they can meet in a safe way while following all of the social distancing practices they should. If not, then the father should leave the money or equivalent outside his door for a neighbor<ref>Rav Rimon pointed out that using one's wife to acquire the money to someone else is a dispute and should be avoided.</ref> to pick up on behalf of the kohen and that acts as a kinyan for the kohen to acquire the money. Then the father should video the kohen to recite the bracha and the rest of the text for the pidyon haben.<ref>Rav Yosef Tzvi Rimon (teshuva 12 Nissan 5780)</ref>
#Some poskim allow buying the engagement ring during the nine days<ref>Rav Shlomo Zalman Auerbach in Shalmei Simcha page 61 </ref>, while others are strict unless there will be a financial loss.<ref>Igros Moshe E.H. 4:84 </ref>
# The money to be used for the pidyon haben needs to the pidyon haben coins, silver, or any other valuable item which has actual worth. One can not use cash or check for this.<ref>Rav Yosef Tzvi Rimon (teshuva 12 Nissan 5780)</ref> These item collectively need to be worth 100 grams of silver. See the Pidyon Haben page for details.


==Meals with Friends==
==Bar Mitzvah's==


#Some say that it is forbidden to have meals with friends during the nine days. <ref>Aruch Hashulchan 551:8</ref> However, if it isn't a meal but only desserts, that is okay.<ref>Nitai Gavriel (Ben Hametzarim 16:1) based on Magen Avraham 551:10</ref>
#[https://www.torahanytime.com/#/lectures?v=105558 A message for Bar Mitzvah Boys in the Lockdown by Rabbi Pesach Krohn]
#A bar mitzvah boy who missed the opportunity to read his parsha in shul when he became bar mitzvah'ed when it is next possible to go to shul he can add his parsha as a hosafa and read it then. Additionally, the haftorah can follow that hosafa.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards end)]</ref> Some disagree and suggest instead that they could take out the sefer torah after davening mussaf and lein the parsha without brachot.<ref>Rav Asher Weiss (Corona Teshuvot 3:14 pp. 44-6) writes that he doesn't know any source to justify Rav Schachter's ruling that it is permitted to substitute another parsha for the maftir and haftorah. Rather it is better to take out the sefer torah after davening to read without brachot. He explains that there's no prohibition to take out a sefer torah for learning and teaching torah even without brachot unlike the Netsiv (Meishiv Dvar 1:16 based on Magen Avraham 144:5 and Yerushalmi Brachot 52b; see also Torat Refael 2). Furthermore it isn't considered a disgrace to the sefer torah in an extenuating circumstance such as this. However, the rabbi should judge what makes the most sense and what will lead to the most kavod shamayim.</ref>
#The father of a Bar Mitzvah boy who couldn't layn should wait until he can do something that shows he's Bar Mitzvah like layn or daven as Shaliach Tzibbur to make such a bracha.<ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>


==Cutting Hair==
==Weddings==


#According to Ashkenazim it’s forbidden to cut one’s hair for the entire three weeks, however, according to Sephardim one can cut hair until the week of [[Tisha BeAv]]. <ref>The Gemara in Taanit 26b says that one shouldn’t cut one’s hair the week of [[Tisha BeAv]]. This Gemara is brought as Halacha by the Rambam (Taaniot 5:6). The Ramban (Torat HaAdam ([[Aveilut]] Yishana pg 346) explains that this prohibition applies to all hair on the body except the mustache if it interferes with eating. The Tur and S”A 551:3,12-13 rule like the Ramban that during the week of [[Tisha BeAv]] one is forbidden to cut any hair on one’s body except if there’s facial hair interfering with eating. Chazon Ovadyah (Arba Taniyot pg 158) and Ben Ish Chai Devarim 12 write that this is Sephardic custom. However, Darkei Moshe 551:5 and Rama 551:4 rules that Ashkenazim should be strict not to cut hair all three weeks like the Sefer Minhagim (pg 74). Levush 3, Chayei Adam 133:8, Mishna Brurah 551:82, Aruch Hashulchan 551:31, Kitzur Shulchan Aruch 122:3. Aruch Hashulchan 551:16 says the reason for this is that if we were allowed to get haircuts until [[Rosh Chodesh]] Av it would not be clear that we grew our hair for [[mourning]], therefore we stop cutting it for the entire three weeks. </ref> One should wait until after [[chatzot]] on the tenth of Av to get a haircut. <ref>Aruch Hashulchan 551:16. </ref>
#Ideally a wedding shouldn't be pushed off if both parties are ready even though it means having a tiny wedding.<ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal], [https://www.kimizion.org/maamar/5780_5784/keter.pdf (Keter Yitanu Lecha p. 38)]</ref>
#For Sephardim it’s permitted to take a haircut during the three weeks even a Sephardic Yeshiva Bachur in a Ashkenazi Yeshiva <ref>Sh”t Yechave Daat 4:36, 3:39, Sh”t Yabia Omer 3:31:5, Yalkut Yosef (Kitzur S”A 551(2):11) </ref> however, it’s preferable to be strict not to cut the entire three weeks. <ref>Chazon Ovadyah (Arba Taniyot pg 158-9) </ref>
#A rabbi should not officiate at a wedding that isn't abiding by the CDC guidelines of health because he is furthering unsafe practices.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]</ref>
#The father of a baby boy, the sandak, and the mohel can all cut their hair on the day of a baby's [[brit milah]]. <ref>Shaar Hatziyun 551:4 quoting the Chatam Sofer 158, Kitzur Shulchan Aruch 122:15, Kaf ha-Chayim 551:10, Pitchei [[Teshuvah]] 551:1, She’arim Metzuyanim b'Halachah 122:16. Baer Heitev 551:3 is stringent.  </ref>
#It has been asked whether or not the poskim are more lenient this year regarding weddings during [[Sefira]] but the answer is that it is not determined because the situation is still unclear.<ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref> Some are lenient but it is best to schedule for [[Rosh Chodesh]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]</ref>
#It is forbidden to take a haircut for a bar mitzva. <ref>Rav Moshe Feinstein quoted in Moadei Yeshurun page 128. Rivevot Ephraim 1:337, 2:155:20, Nitei Gavriel 20:6 allow for a bar mitzva boy to get a haircut until the week of [[Tisha BeAv]]. </ref>
#If in this dire situation it isn't possible to have a minyan, it is possible to have a wedding nonetheless without [[Sheva Brachot]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/951180/rabbi-hershel-schachter/piskei-corona-18-getting-married-with-less-than-10-men-present/ Rav Schachter (Piskei Corona #18)] explained that although it isn't possible to recite Sheva Brachot and seemingly they forbid the couple to each other without Sheva Brachot in this extenuating circumstance one can rely upon the opinion that the wedding is valid and they are permitted even without Sheva Brachot (see Nodeh Beyehuda EH 1:56). For birkat erusin certainly having a minyan isn't critical (Shulchan Aruch E.H. 34:4) although it is preferable and in this circumstance unnecessary. From Bet Shmuel 64:4 it appears to be a dispute between the Shulchan Aruch and Rama whether one is allowed to have a wedding at all if it is extremely difficult to get a minyan, the Rama being lenient. See [https://www.yutorah.org/sidebar/lecture.cfm/958681/rabbi-simon-basalely/the-socially-distanced-wedding/ Rabbi Basalely] about a social distanced wedding.</ref>
#Some say if one’s hair is so long that it is a chatzitzah for [[tefillin]] then one is permitted to get a haircut. <ref>Shalmei Moed page 476, Nitei Gavriel 19:7 </ref>
#A minyan for [[sheva brachot]] can not be created via Zoom. Additionally, one can't recite a bracha of sheva brachot for the couple via Zoom.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951300/rabbi-hershel-schachter/piskei-corona-22-participating-in-a-simcha-via-zoom/ Rav Schachter (Piskei Corona #22)]</ref>
#If not cutting one's hair will cause great monetary loss, one is permitted to cut it during the three weeks but not during the week that Tisha B'av falls out. If one will not lose money, even if the hair makes him uncomfortable he may not cut his hair. <ref>Iggerot Moshe OC 4:102. see Igros Moshe Choshen Mishpat 93. see also See also Halichos Shlomo Moadim vol. 2 page 414 </ref>
#Some poskim allow a child under the age of six to get a haircut. <ref>Iggerot Moshe YD 1:224 and Aruch Hashulchan 551:31. Mishna Brurah 551:81 and Shaar Hatziyun 551:91 as well as the Chayei Adam 133:18 conclude that children even below 6 should not get haircuts and bring two reasons from the Terumat Hadeshen 142. One being [[chinuch]], in which case it would only apply to older than six and the other being "agmat nefesh," meaning it makes people feel more pain to see children [[mourning]], in which case it would apply to even children under 6. Chanoch lanaar 21:2:1, Nitei Gavriel 20:7, Rivevot Ephraim 1:336:2, 2:155:19  say that if an upsherin falls out during the three weeks one should either push it up or postpone it. Torat Yekutiel 1:47 is lenient. </ref>
#It is permitted to comb and style one's hair during the Three Weeks and [[Nine Days]] and one doesn't have to worry that one will pull out hairs. <ref>Eliya Rabba 551:7, Shaare Teshuva 551:12, Mishna Brurah 551:20, Aruch Hashulchan 551:15, Sh"t Yechave Daat 6:35, Ben Ish Chai Devarim 14, Kaf Hachayim 551:46. </ref>
#The poskim debate if one can trim his eyebrows during the three weeks.<ref>Rav Moshe Feinstein (quoted in Nitei Gavriel Bein Hametzarim pg. 130) says that may not do so during the three weeks  either. Rav Shlomo Zalman Auerbach (Halichot Shlomo vol. 2: pg. 414) disagrees and permits it. Devar Halachah 9, Shalmei Moed page 477 agrees. </ref>


===Women===
==[[Fast Days]]==


#A woman who needs to cut her hair in order to get married, all the more so if she's already engaged, or if a woman has the custom to cut her hair before going to the mikveh, it's permissible to do so during the three weeks. <ref>Chazon Ovadyah (Arba Taniyot pg 163), Shalmei Moed (pg 477), Iggerot Moshe YD 2:137, Halichot Shelomo 3:14, Devar Halachah 10, Shalmei Moed Perek 89. see also Nefesh Harav 191-192 where he writes that it makes sense to say that women should be allowed to get haircuts up until the week of Tisha B'av. </ref>
#If the rabbis declare a half fast day until [[Chatzot]] according to Ashkenazim an individual can recite [[Anenu]] in Mincha Shemona Esrei<ref>Rama 562:1 writes that Ashkenazim hold that even for an incomplete fast one can recite anenu. Mishna Brurhah 562:48 references this Rama in discussing a fast that was accepted to fast until chatzot. The Mishna Brurah 562:7 cites a debate as to whether one should omit the words צום תעניתנו while reciting עננו in such a scenario as many poskim argue that a half fast is not considered a fast and therefore one would not want to risk speak falsely, particularly when he is speaking to Hashem.
#If a woman’s hair is growing so long that it is becoming difficult for her to keep the hair under the head covering, she can cut it during the three weeks. <ref>Mishnah Brurah 551:79, Rivevot Ephraim 8:178 </ref>
#It is permitted to put on makeup as one would on a regular day of the year but not something extra special. <ref>[http://www.tzohar.org.il/?p=1652 Rav Broner on tzohar.org.il], [http://din.org.il/2016/07/25/%D7%90%D7%99%D7%A4%D7%95%D7%A8-%D7%95%D7%A1%D7%99%D7%93%D7%95%D7%A8-%D7%92%D7%91%D7%95%D7%AA-%D7%91%D7%91%D7%99%D7%9F-%D7%94%D7%9E%D7%A6%D7%A8%D7%99%D7%9D/ din.org.il], and [http://shut.moreshet.co.il/shut2.asp?id=26322 Rav Sherlow]. This is also the implication of the Nitai Gavriel (Ben Hametzarim 73 fnt. 10).</ref>
#Some say that it is permitted to dye your hair during the nine days.<ref>http://www.kipa.co.il/%D7%A9%D7%90%D7%9C-%D7%90%D7%AA-%D7%94%D7%A8%D7%91/%D7%A6%D7%91%D7%99%D7%A2%D7%AA-%D7%A9%D7%99%D7%A2%D7%A8-%D7%91%D7%99%D7%9F-%D7%94%D7%9E%D7%A6%D7%A8%D7%99%D7%9D/</ref> Others say that it is only permitted in the three weeks before the nine days.<ref>http://shut.moreshet.co.il/shut2.asp?id=116844, https://www.toraland.org.il/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%95%D7%AA%D7%A9%D7%95%D7%91%D7%95%D7%AA/%D7%91%D7%9E%D7%A2%D7%92%D7%9C-%D7%94%D7%A9%D7%A0%D7%94/%D7%91%D7%99%D7%9F-%D7%94%D7%9E%D7%A6%D7%A8%D7%99%D7%9D/%D7%A6%D7%91%D7%99%D7%A2%D7%AA-%D7%A9%D7%99%D7%A2%D7%A8-%D7%91%D7%91%D7%99%D7%9F-%D7%94%D7%9E%D7%99%D7%A6%D7%A8%D7%99%D7%9D/. http://www.shoresh.org.il/spages/shut/shut4811.htm writes that it is permitted during the nine days if there's a specific pressing need otherwise it should be delayed. </ref>


===Wigs===
*[https://www.theyeshivaworld.com/news/israel-news/1841977/hagaon-harav-chaim-kanievsky-calls-to-fast-for-half-a-day-on-erev-rosh-chodesh.html Rav Chaim Kanievsky] declared a half fast on Erev Rosh Chodesh Nissan 5780.</ref> assuming he is still fasting when he prays Mincha.<ref>Mishna Brurah 562:6</ref> According to Sephardim one can only recite anenu if one fasts the entire day.<ref>Shulchan Aruch 562:10-11 holds that a incomplete fast is not considered a fast with respect to saying anenu. Therefore if one only fasts until chatzot one should not recite anenu.</ref>
#A person should accept the fast from the day before, as is traditionally done at mincha time. If one didn't do so, according to Sephardim one shouldn't recite anenu, but according to Ashkenazim one can recite anenu.<ref>Shulchan Aruch and Rama 562:5</ref>


#Women may get their sheitels cut or styled during the three weeks, as this is not considered to be their hair, but their clothing. <ref>Nitei Gavriel Bein Hamitzarim pg. 139 </ref>
==Mezuzah==


==Shaving==
#A person should not kiss any mezuzah, or any siddur or chumash of a shul or a public area at this time because of concern of spreading COVID19.<ref>[https://www.kimizion.org/maamar/5780_5784/keter.pdf Rav Aviner (Keter Yitnu Lecha p. 35)], [https://www.jpost.com/israel-news/chief-rabbi-of-israel-due-to-coronavirus-stop-kissing-the-mezuzah-619753 Chief Rabbi Rabbi David Lau]</ref>


#There is a general prohibition of [[shaving]] during the three weeks just like hair cuts, however, there are several situations which may warrant [[shaving]] which include a person who shaves everyday, [[shaving]] for work, and [[shaving]] for Kavod [[Shabbat]]. As each one of these is a dispute and unclear if it is totally permissible, a person should follow his father’s minhag or ask his local Rabbi for guidance. <ref>Since S”A 551:12 rules that it’s forbidden to cut any hair on one’s body during the week of [[Tisha BeAv]] as a din from the Gemara it would seem clear that it’s forbidden to shave during the week of [[Tisha BeAv]]. Additionally, Ashkenazim who follow the Rama shouldn’t be able to shave during the entire three weeks as Rama 551:4 writes that the minhagim of the week of [[Tisha BeAv]] apply to the entire three weeks. However, there are several leniencies in the Achronim.           
==Shalom Bayit==


*(1) [[Shaving]] Regularly: Magen Avraham 551:14 explains that the reason the Rama is strict by cutting hair all three week and is lenient by washing clothes (that it should only begin from [[Rosh Chodesh]] Av) is because it wasn’t common to cut hair every week. This Magen Avraham is brought by the Achronim including the Chaye Adam 133:17, and Mishna Brurah 551:32. Additionally, Aruch HaShulchan 551:16 explains that it takes 3 weeks of not cutting hair to make it recognizable that one is in [[mourning]]. Based on this, Shearim Metzuyanim BeHalacha 122:5 says that those who usually shave every 2-3 days should be able to shave since for them it’s just like washing clothes. Rav Ovadyah in Chazon Ovadyah (Vol Arba Taniot pg 162) based on this M”A says that seemingly, Ashkenazim should be allowed to shave for Kavod [[Shabbat]] prior to the week of [[Tisha BeAv]]. However, Sh”t Shaar Zekenim pg 88a (quoted by Kaf HaChaim 551:65), Shivilei Dovid 551:4, and Rav Vozner in Sh”t Shevet HaLevi 10:81:3 reject this leniency based on the minhag to be strict for all circumstances.
#It is critical to be mindful of other people when everyone is under stress and no one is completely comfortable. [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Dr. Pelcovitz] discusses the implications quarantine can have Shalom Bayit.
*(2) Uncomfortable: (a) Rabbi Elazar Melamed in Peninei Halacha (zmanim pg 154-5) writes that if a person shaves everyday it’s very uncomfortable not to shave and it’s similar to S”A 551:13 that permits [[shaving]] a moustache that interferes with eating. (b)Rav Soloveitchik (quoted by Nefesh HaRav, Rav Schachter pg 191 and Shiurei Harav Al Inyanei [[Aveilut]] V'Tisha B'Av, pages 20-21 compared the three weeks to the [[Aveilut]] of a year, the week of [[Tisha BeAv]] (or according to Ashkenazim, from [[Rosh Chodesh]]) compares to the [[Aveilut]] of Shloshim, and [[Tisha BeAv]] itself is like [[Aveilut]] of [[Shiva]]. Accordingly, Rav Schachter writes that one who regularly shaves every day would be allowed to shave everyday until [[Rosh Chodesh]] Av. (Rav Schachter supports this comparison from Sh”t Panim Meirot 3:37e, and goes so far as to question Sh”t Igrot Moshe Y”D 2:137 who compares the week of [[Tisha BeAv]] to [[Aveilut]] of [[Shiva]].)
#It is forbidden for a couple to have [[tashmish]] at a night of famine<ref>Gemara Tanit 11a, Shulchan Aruch O.C. 240:12</ref> since everyone is in distress it is incumbent on everyone to take upon himself an aspect of distress.<ref>Mishna Brurah 574:9</ref> The same is true for any time of societal distresses.<ref>Rama 240:12 based on Yerushalmi Tanit. Olot Tamid 240:6 (cited by Kaf Hachaim 240:85) understands the Rama to apply to any type of tragedy that we would declare a fast over.</ref> Others disagree.<ref>Shaarei Knesset Hagedola (Hagahot Tur 240:5) writes that tashmish is only forbidden during a famine, plague of the crops, locusts and the like which cause a famine but not for other tragedies or troubles. Kaf Hachaim 240:85 rules like the Shaarei Knesset Hagedola either because that is the explanation of the Yerushalmi or we don't follow the Yerushalmi.</ref>
*(3) [[Shaving]] Specifically: Seemingly, from S”A 551:12 all bodily hair can’t be cut including [[shaving]] a beard. However, Sh”t Chatam Sofer Y”D 348 s.v. VeIy Galach writes that the entire prohibition only applies to cutting one’s hair but the poskim never spoke about [[shaving]] facial hair. This chiluk is also made by the Sh”t Nodeh BeYehuda O”C 14. Shearim Metsuyanim BeHalacha 122:5 brings these achronim as halacha for someone who needs to shave for work.
#It is permitted to have tashmish on mikvah night.<ref>Shulchan Aruch O.C. 574:11 writes that it is permitted for a couple to have tashish on mikva night. Mishna Brurah 574:11 cites the Magen Avraham who argues with Shulchan Aruch but then he cites the Bigdei Yesha and Nahar Shalom who are lenient and there's what to rely on to follow Shulchan Aruch. Mishna Brurah concludes that certainly one can be lenient at a time when it isn't a famine and it is just another time of distress in the world.</ref>
*(4) Monetary loss: (a)Sh”t Maharam Shik Y”D 371 writes that there is what to defend those who it’s difficult to do business with important people without [[shaving]] and during the year they regularly shave every 2-3 days to continue in the three weeks until the week of [[Tisha BeAv]]. (b) Sh”t Igrot Moshe C”M 1:93, O”C 4:102, 5:24:9 writes that by losing a business deal or customers that will affect one’s income after [[Tisha BeAv]], one can shave until the week of [[Tisha BeAv]], but during the week of [[Tisha BeAv]] itself it’s only permissible to shave if one will not be able to make an income after [[Tisha BeAv]] or without working one needs to borrow money and it’s difficult to find someone to borrow from). Halachos of the Three Weeks by Rabbi Eider p. 3 writes that a person who needs to shave for work can shave during the three weeks but shouldn't during the nine days or at least the week when Tisha B'av falls out.(c) Maadenei Shlomo pg 51 brings Rav Shlomo Zalman Auerbach who says that if there’s a chance you’ll lose your job you can shave (even during the week of [[Tisha BeAv]]). Halichot Shlomo pg 414 brings Rav Shlomo Zalman Auerbach who says that it’s permissible for a person who is in danger of losing a lot of money or his job may shave during the three weeks. (d)Shearim Metsuyanim BeHalacha brings the Taz 551:1 (brought by Mishna Brurah 551:12) that says nowadays we don’t decrease our business activity during this time since we have to pay government taxes and all income is included in our [[Parnasa]] and therefore here too if there’s a chance of losing [[Parnasa]] that can be considered a concern of loss of money.
#It is permitted to have tashmish for a couple who didn't yet fulfill [[pru urevu]].<ref>Shulchan Aruch O.C. 240:12, 574:4, Mishna Brurah 240:47</ref> Once his wife is pregnant this leniency doesn't apply.<ref>Mishna Brurah 574:12</ref>
*<div id="shavingforkavodshabbos"></div> (4) Kavod [[Shabbat]]: (a) Magen Avraham 551:14 and Mishna Brurah 551:32 write that the prohibition of cutting hair applies even for Kavod [[Shabbat]] (unlike [[laundering]] which is relaxed for Kavod [[Shabbat]] for someone who doesn't have other clothes, because people don't cut their hair either way weekly). Yet, Pri Megadim (A”A 551:14) writes that according to Rama one can shave in honor of [[Shabbat]] until [[Rosh Chodesh]] Av. However, Mateh Yehuda 551:4 writes that even in honor of [[Shabbat]] one can’t shave during the three weeks. (b) On this dispute, Kaf HaChaim 551:66 writes that in this regard in depends on the minhag of the place (to follow the Pri Megadim or not), and Rabbi Moshe Karp in Hilchot UMinhagei Ben HaMeysarim (pg 25) writes that the Pri Megadim was more in line with minhag Ashkenaz than the Mateh Yehuda and there’s a lot to rely on to follow Pri Megadim. (c) Even on the original position of the Magen Avraham, the Hagahot Rabbi Akiva Eiger and Beiur Halacha 551:3 s.v. VeChen (based on Tosfot Tanit and the Yerushalmi) argue that cutting hair should be permissible for Kavod [[Shabbat]] even for [[Shabbat]] Chazon. [However, the Rishonim themselves don’t all agree with Tosfot including the Kol Bo (quoted in Bet Yosef 551:4) who wouldn’t shave before [[Shabbat]] chazon and the Bet Yosef (who argues on Tosfot that it’s impossible to think that it’s permissible to cut hair on [[Tisha BeAv]] for Kavod [[Shabbat]]).] (d) Ashkenazim: Sh”t Ner Ezra (vol 2 pg 155-8) concludes that one can be lenient to shave for Kavod [[Shabbat]] and quotes Rav Aharon Lichtenstein who agrees. [http://www.torah.org/advanced/weekly-halacha/5762/pinchas.html Weekly Parsha Halacha by Rabbi Neustadt] writes that since many do shave regularly (more than once a week) there is a basis for the lenient minhag (based on the logic of the Magen Avraham). Nonetheless, the Shemirat Shabbat KeHilchata 42:52 writes simply like the Mishna Brurah not to shave during the three weeks even for Kavod [[Shabbat]]. (e)Sephardim: Rav Ovadyah Yosef (Sh"t Yechave Daat 3:39, Sh”t Yabia Omer 3:31:5; Chazon Ovadyah pg 162) writes that there is what to rely on to shave Friday of [[Shabbat]] Chazon if ones beard is uncomfortable, and certainly there’s what to rely on for Ashkenazim to shave for Kavod [[Shabbat]] during the rest of the three weeks. (e) Someone in doubt: Rabbi Rabinowitz (quoted in Peninei Halacha by 156) says that a person should follow the minhag of his father so as not to appear more lenient or strict that his father.</ref>
#If he has a strong yetzer hara and there is a concern of [[hashchatat zera]] it is permitted.<ref>Mishna Brurah 240:46</ref>
#A mourner who completed his [[mourning]] period during the Three Weeks, may take a haircut and a shave until [[Rosh Chodesh]]. <ref>Mishna Brurah 551:87, Kitzur Shulchan Aruch 122:14 </ref>
#There is what to rely upon to have tashmish at a time of war and there is no midat chasidut to be strict, especially for young couples even for someone who fulfilled pru urevu.<ref>Tzitz Eliezer 13:21</ref>
#Women may shave their legs if necessary. <ref>Rav Moshe Feinstein quoted in Moadei Yeshurun page 128 note 9, Kitzur Hilchot Bein hametzarim page 4. </ref>
#During the time then the plague of corona virus is rampant in the world there is a lot to rely upon to have tashmish. Someone who wants to be strict can do so.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949166/rabbi-ally-ehrman/is-tashmish-hamitta-permitted-during-the-coronavirus-pandemic-/ Rabbi Ehrman on yutorah]. Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 15) was lenient he said that the situation presently isn't one that rises to the level where we need to declare a fast. Also, since domestic violence recently has been on the rise because of the quarantines one shouldn't be strict in this area. </ref>


==Dancing==
==Laid off Workers and Cancelled Contracts Because of Corona==


#Dancing is forbidden during the three weeks even not in the context of a joyous occasion. <ref>Magen Avraham 551:10 says explicitly that it is forbidden to dance during the three weeks even if not in the context of a joyous occasion such as an engagement. The Eliya Rabba 551:6, Pri Megadim E"A 551:10, Baer Hetiev 551:11, Mishna Brurah 551:16, Ben Ish Chai (Shana Rishona, Devarim no. 5), Yalkut Yosef (Moadim pg 560, Kitzur S”A 551:9), Chazon Ovadyah (Arba Taaniyot pg 149), Simchat Cohen 162, and Lehorot Natan 10:49 all concur that dancing is forbidden during the three weeks. </ref>
#If there's a employee that is unable to work because of a societal or national crisis the employees should continue to be paid by the employers according to many opinions or at least they should make a compromise.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949287/rabbi-michoel-zylberman/coronavirus-and-laid-off-employees/ Rabbi Zylberman on yutorah]. Mordechai b"m 343 writes that if there's a decree in the town that the teachers can't teach the teachers should still be paid. Rama C.M. 321:1 cites this Mordechai and applies it to any worker in 334:1. The Sama 334:2 argues with the Mordechai and holds that since the employee can't work and both aren't at fault and both couldn't foresee this the employer is exempt. Netivot 334:1 limits the idea of the Mordechai to a teacher and not other employers since a teacher is paid for sachar betela (see [[Laws_of_Learning_Torah#Taking_Money_for_Learning_and_Teaching_Torah]]). Shach 334 holds that this opinion of the Mordechai only applies if majority of the town ran away because of a crisis but if only a minority runs away then the employee isn't entitled to payment. Aruch Hashulchan 334:10 has another approach. If the situation prevents the worker from working then he is entitled to pay but if he runs away then he isn't. Rabbi Zylberman explained from Mishpat Poalim we think that this is a case of Hamotzei Mchavero Alav Harayah, whoever is holding onto the money can claim that he is exempt from paying or returning the money. Rav Asher Weiss in Minchat Asher 2:106 says that they should make a compromise, and Rav Bleich ([https://www.sefaria.org/Contemporary_Halakhic_Problems%2C_Vol_IV%2C_Chapter_XIV_The_Intifada_and_the_Gulf_War.35?lang=bi&with=all&lang2=en Contemporary Halachic Problems v. 4]) thinks that we follow the Rama. Once the Chatom Sofer had a case in his town and he felt that they should pay but he couldn't force everyone to pay it so he told them to pay half. Rav Yona Reiss had a case where they made a compromise. [https://businesshalacha.com/en/business-weekly/archive/545 Rabbi Orlian on the Business Halacha Weekly (Shabbos Hagadol 5780)] writes that basically the one cancelling doesn't have to pay and there is a case to be made for a refund, however, one should compromise.
#Some poskim are lenient to permit dancing at a sheva brachot during the three weeks for someone who got married before the three weeks.<ref>Lehorot Natan 10:49 explains that not dancing during the three weeks is a minhag but making the chatan and kallah happy at sheva brachot is a Biblical or rabbinic obligation.</ref> Other poskim forbid it and even recommend not having a sheva brachot meal.<ref>Keneh Bosem 3:36. Nitai Gavriel (Three Weeks 6:5) cites poskim about this dispute.</ref>
*Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 21-25) thought that one should compromise and give the workers who aren't working 30% of their pay. This applies Jewish and non-Jewish workers. This is based on the Rama and Sama CM 221. As for the day schools and daycares that are closed and not providing services one theoretically should be exempt. Since it might be devastating to the schools one needs to wait until the government makes a decision. Either way, we should wait until there is a major decision from the government or authorities and follow that. Until then for the schools we should pay so that the teachers can have a salary for their [[parnasa]].</ref>
#This applies to contractors for cancelled events as well.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949287/rabbi-michoel-zylberman/coronavirus-and-laid-off-employees/ Rabbi Zylberman on yutorah]</ref>
#If someone rented out an apartment to someone and then he wants to retract because of a concern that the potential tenants have the virus, some say that it is forbidden to back out of the contract.<ref>[http://kol-barama.co.il/item/%D7%A4%D7%99%D7%A7%D7%95%D7%97-%D7%A0%D7%A4%D7%A9-%D7%A7%D7%95%D7%A8%D7%95%D7%A0%D7%94-%D7%A2%D7%A4%D7%99-%D7%94%D7%94%D7%9C%D7%9B%D7%94/ Rav Yakov Sinai] based on Rama in teshuva, Shach CM 312 and other sources</ref> The same is true of a hotel or pesach program that was cancelled.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951789/rabbi-hershel-schachter/piskei-corona-27-the-importance-of-tzedaka-and-chesed/ Rav Schachter (Piskei Corona #27)] writes that it is important to reach a peshara, compromise, with respect to the question of how much a person should be paid in return for the pesach programs that were cancelled.</ref>


==Swimming==
==Yeshiva Tuition==
See previous section about the background for this question.


#Many hold that it is permissible to swim during the three weeks except in dangerous waters until the [[nine days]] (from [[Rosh Chodesh]] Av). <ref>Sh"t Teshuvot VeHanhagot 2:263, Piskei Teshuvot 551:46 [http://www.yutorah.org/lectures/lecture.cfm/735559/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Three_Weeks Rabbi Ayreh Lebowitz], Moadei Yeshurun (pg 128) quoting Rav Moshe, Halichot Shlomo (Moadim, vol 2, chap 14, note 7), MeBayit Levi (vol 13, pg 22, note 5) quoting Rav Wosner, Sh"t Rivevot Ephraim 3:333, 4:135:14, 6:285:2, and Shevet HaKehati 1:169:4. [http://books.google.com/books?id=k2lV5wQwwj0C&lpg=PA34&ots=yg-xJtgt00&dq=swimming%20during%20the%20three%20weeks&pg=PA12#v=onepage&q=swimming%20during%20the%20three%20weeks&f=false Rabbi Eider] quotes Rav Moshe Iggerot Moshe Even Haezer 4:84 who says even during the [[nine days]] if one is sweating or dirty and wants to wash off it's permissible to dip in the pool for a short time. Shaarim mitzuyanim bihalacha kuntres acharon 122:12 is lenient with children swimming in private area during the [[nine days]], but not in public, like camps. Yechave Daat 1:38 says that sephardim are permitted to swim throughout the three weeks, [[nine days]], and week of [[Tisha BeAv]] but ashkenazim who follow the Rama should not. [http://www.dailyhalacha.com/displayRead.asp?readID=2181 Rabbi Eli Mansour] says the syrian minhag is not to swim during the week in which [[Tisha BeAv]] falls out. </ref>
#Even though the question of whether a person should pay tuition while it is closed is subject to debate a person should make sure to pay in full as the yeshivot do not have enough money and it is critical to give tzedaka at this time, which is a great merit to protect oneself from any danger.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951789/rabbi-hershel-schachter/piskei-corona-27-the-importance-of-tzedaka-and-chesed/ Rav Schachter (Piskei Corona #27)</ref>


==Bathing and Showering==
==[[Bikur Cholim]]==


#Some stop bathing and showering for the week of [[Tisha BeAv]]  and some start already from the [[nine days]]. <ref>Rambam Hilchot Taaniot 5:6 says from the week of and the Mordechai Taanit 639 says from [[Rosh Chodesh]] Av. Both opinions are quoted in Shulchan Aruch 551:16. Kaf Hachayim 551:186 says to follow whatever the custom of the place where you are living. Yechave Daat 1:38 says that the sephardic custom is that one is permitted to shower in cold water throughout and only has to stop using hot water for the week of [[Tisha BeAv]]. </ref> For [[Shabbat Chazon]], some poskim permit washing the whole body with hot water, <ref>Yechave Daat 1:38 </ref>
#A person doesn't have to and shouldn't visit someone who has a virus that contagious such as corona.<ref>[http://kol-barama.co.il/item/%D7%A4%D7%99%D7%A7%D7%95%D7%97-%D7%A0%D7%A4%D7%A9-%D7%A7%D7%95%D7%A8%D7%95%D7%A0%D7%94-%D7%A2%D7%A4%D7%99-%D7%94%D7%94%D7%9C%D7%9B%D7%94/ Rav Yakov Sinai (min 3)] explains that although the Rama in a teshuva and Knesset Hagedola hold that one should visit the sick even if they have a contagious disease, the Shulchan Gavoha and others disagree and that is the halacha.</ref>
#Some poskim permit washing or showering to remove dirt or sweat. <ref>Aruch Hashulchan 551:37 </ref>
#A person fulfills the mitzvah of bikur cholim on the phone according to many poskim.<ref>[https://www.kimizion.org/maamar/5780_5784/keter.pdf Rav Shlomo Aviner (Keter Yitnu Lecha p. 34)] citing Igrot Moshe YD 1:223 and Tzitz Eliezer 8:5. Rav Aviner added that the main idea of bikur cholim is to do what is best for the patient and in our context that is to call.</ref>
#Men who have the custom to use the mikveh daily can continue to use a cold mikveh during the week of [[Tisha BeAv]] even according to the custom that people wouldn't swim or shower. <ref>Kaf Hachayim 551:190, Ben Ish Chai Devarim 16, Yechave Daat 1:38 </ref>
#Someone who is praying for a mortally ill patient to get better and doesn't know if he is still alive should pray for his well-being and not specifically for him to get better.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951537/rabbi-hershel-schachter/piskei-corona-25-davening-for-the-sick/ Rav Schachter (Piskei Corona #25)]</ref>


==Eating a new fruit or wearing new clothing==
==Burial and Mourning==
===Burial===


#Because one shouldn’t make a [[Shehecheyanu]], one shouldn’t eat a new fruit or wear a new clothing because these actions require a [[Shehecheyanu]]. <ref>Sh”t Chaim Sheol O”C 7 and Ketonet Yosef 11 (quoted in Kaf HaChaim 551:207) writes that even though one can’t make a [[Shehecheyanu]] during the 3 weeks, one can eat a new fruit or wear new clothes without a Bracha. However, the Sefer Chasidim 840, Shaarei Knesset HaGedolah 551:52, Bach 551e, Maamer Mordechai 551:14, Yometz Ometz 56, Bear Heitev 551:20, and Kitzur Shulchan Aruch 122:2 write that one is not allowed to have a new fruit during the three weeks without a Bracha, since having a new fruit requires a Bracha and it can’t be made during the three weeks. Birkei Yosef 551:12, Shaare Teshuva 551:38, Kaf Hachayim 551:215 say that a [[shehecheyanu]] may be recited if by mistake the Borei pri haetz was already said over a new fruit. </ref> A new fruit that will not be available after the Three Weeks may be eaten and a [[shehecheyanu]] recited. <ref>Rama OC 551:17 </ref>
#Each place should follow the guidelines that are in place for safety. If a minyan isn't possible, then the next thing that is to try to have is Jews doing the burial. If they don't even let that, then afterwards a Jew should check that the burial by the non-Jews was done properly in the ground.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 26-8)]. [https://www.yutorah.org/sidebar/lecture.cfm/951298/rabbi-hershel-schachter/piskei-corona-20-tahara-for-meisim/ Rav Schachter (Piskei Corona #20)] said that they should specifically have as few people as possible for the burial and maybe just the workers and that too fulfills the mitzvah of burial.</ref>  
#Since nowadays we don’t make a [[Shehecheyanu]] on buying new clothes but only for wearing new clothes, some permit buying new clothes and some forbid. <ref>Halichot Shlomo pg 411 brings from the Talmidim of Rav Shlomo Zalman Aurbach that it’s permissible to buy new clothes since nowadays we don’t make a Bracha on buying clothes. This is the ruling of Mishna Brurah 551:45 and Kaf Hachayim 551:88, see Nechamet Yisrael pg 40 </ref>
#It is forbidden to cremate and it is still considered not dangerous to properly do a burial with no tahara and minimal involvement of the fewest people or simply the cemetery workers.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/951298/rabbi-hershel-schachter/piskei-corona-20-tahara-for-meisim/ Rav Schachter (Piskei Corona #20)]</ref> Recently, the situation in NY changed and it is possible to do a minimal tahara with proper safety guidelines.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957158/rabbi-hershel-schachter/piskei-corona-41-guidance-for-the-chevra-kadisha-during-corona/ Rav Schachter (Piskei Corona #41)] quoting Rabbi Elchanan Zohn, a international expert on Jewish burials</ref>
#At this time the chevra kadisha should not perform a tahara for the deceased since it could lead to danger.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/951298/rabbi-hershel-schachter/piskei-corona-20-tahara-for-meisim/ Rav Schachter (Piskei Corona #20)]</ref>
#A person who was buried in America because of the corona virus but was planned to be buried in Israel can later when the virus isn't an issue be reburied in Israel, even though generally we don't rebury someone who was buried.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/951535/rabbi-hershel-schachter/piskei-corona-23-temporary-burial-in-chu-l-and-issues-of-aveilus/ Rav Schachter (Piskei Corona #23)]</ref> See the topic of [[Laws_and_Customs_of_a_Funeral#Under_What_Circumstances_is_it_Permitted_to_Move_Someone_Buried.3F|reburying a corpse]] in general.
#Regarding burials on Yom Tov and Yom Tov Sheni, see [https://www.yutorah.org/lectures/lecture.cfm/951790/rabbi-hershel-schachter/piskei-corona-28-guidelines-for-burial-on-shabbos-and-yom-tov/ Rav Schachter's Guidlines for burial on Shabbat and Yom Tov]
# The chevra kaddisha should make sure not to bury in a plastic bag. The proper procedure halachically is not to use a plastic bag or to tear it.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/957158/rabbi-hershel-schachter/piskei-corona-41-guidance-for-the-chevra-kadisha-during-corona/ Rav Schachter (Piskei Corona #41)]</ref>


==Listening to Music==
===Kriyah===
{{Listening to Music during the Three Weeks}}


==Meat and Wine==
#The rabbi could do the [[Kriyah]] for the mourner with gloves and a mask or he can simply tell the mourner to do it.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 29)]</ref>
#Although there is a practice that a minority of people have not to have meat and wine all of the three weeks, most only refrains from it for the nine days. All of the details are found on the [[Nine_Days#Eating_Meat_and_Drinking_Wine]] page.


==Laundry==
===Avelut===


#The sephardic custom is not to do laundry during the week of [[Tisha BeAv]].<ref>Shulchan Aruch 551:3 based on gemara in taanit 26b. </ref> Ashkenazic custom is to refrain already from [[Rosh Chodesh]] Av, <ref>Rama 551:3. </ref> The same applies with wearing freshly laundered clothing even if they were washed prior to these times. <ref>Shulchan Aruch and Rama 551:3, Yechave Daat 1:39 </ref>
#A person who is no going to be involved in the burial anymore because the deceased was given to the chevra kaddisha then he is not considered an [[Onen]] anymore and should begin [[Avelut]] (mourning). However, if he is going to call relatives to tell them about the levaya then he is still an [[Onen]].<ref>[https://www.yutorah.org/sidebar/lecture.cfm/951535/rabbi-hershel-schachter/piskei-corona-23-temporary-burial-in-chu-l-and-issues-of-aveilus/ Rav Schachter (Piskei Corona #23)]</ref>. If he is going to watch the burial with Zoom or listen on the phone it is unclear if he is still an Onen.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/951535/rabbi-hershel-schachter/piskei-corona-23-temporary-burial-in-chu-l-and-issues-of-aveilus/ Rav Schachter (Piskei Corona #23)] isn't certain if a person involved in the burial merely because he is watching via Zoom is still considered an Onen. [https://www.yutorah.org/sidebar/lecture.cfm/839779/rabbi-asher-bush/%d7%94%d7%aa%d7%97%d7%9c%d7%aa-%d7%90%d7%91%d7%99%d7%9c%d7%95%d7%aa-%d7%9c%d7%9e%d7%99-%d7%a9%d7%90%d7%99%d7%a0%d7%95-%d7%a0%d7%9e%d7%a6%d7%90-%d7%91%d7%a7%d7%91%d7%95%d7%a8%d7%aa-%d7%90%d7%91%d7%99%d7%95-%d7%95%d7%9e%d7%a9%d7%aa%d7%aa%d7%a3-%d7%a2-%d7%99-%d7%94%d7%98%d7%9c%d7%a4%d7%95%d7%9f/ Rav Asher Bush] wrote based on MPeninei Harav p. 202 that he considers someone phoning into a burial to not be an Onen unless they're going to ask him questions about the burial.</ref>
#One shouldn't do laundry even if he doesn't plan on wearing the clothes until afterwards, as this distracts him from his [[mourning]]. He also should not give it to a non-Jew to do for him. <ref>Shulchan Aruch and Rama 551:3 and Mishna Brurah 551:34. [http://www.yutorah.org/lectures/lecture.cfm/746977/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Laundry_During_the_Nine_Days Rabbi Aryeh Lebowitz] at about 9:45 also says allowing a non-jewish housekeeper to do your laundry is prohibited even though this doesn't really distract you from [[mourning]]. </ref>
#On [[Erev Pesach]] if someone is buried before [[Chatzot]] (midday) the relatives should observe [[Avelut]] (mourning) before Chatzot and then at Chatzot it is considered like a Yom Tov and the rest of the [[Shiva]] is cancelled. If the person is buried after [[Chatzot]] they should observe Avelut before Yom Tov and then the Yom Tov will come and cancel the rest of [[Shiva]].<ref>[https://www.yutorah.org/sidebar/lecture.cfm/951535/rabbi-hershel-schachter/piskei-corona-23-temporary-burial-in-chu-l-and-issues-of-aveilus/ Rav Schachter (Piskei Corona #23)]</ref>
#A wig/sheitel is considered an article of clothing for the purposes of laundry during the [[nine days]] and therefore one should not wash it or have it set professionally during the [[nine days]]. However, one may curl or set the wig at home, provided that they are not professionals. <ref>Piskei Teshuvot 551:20. Nitei Gavriel 21:5:footnote 8 permits fixing or cutting a wig until the [[nine days]]. </ref>
#A mourner shouldn't eat his first meal after the burial, the [[Seudat Havrah]], from his own food; other should provide that food. If at this time when people are concerned for COVID19 and might not send food, if the mourner knows that he isn't going to be sent food, he can eat the first meal from his own food.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951535/rabbi-hershel-schachter/piskei-corona-23-temporary-burial-in-chu-l-and-issues-of-aveilus/ Rav Schachter (Piskei Corona #23)]</ref>
#In hospitals, it is permitted to clean the linens and clothing because this is done to keep clean for health reasons and not for pleasure. In hotels and motels they can change the linens for new guests because people are disgusted by using what others have already used. <ref>Tzitz Eliezer 13:61 </ref>
# A mourner whose relative isn't going to be buried for some undefined time because of the backlog at the cemetaries, once he completed preparing for the burial he isn't considered an [[Onen]] and also doesn't begin his period for [[mourning]]. However, if he knows the date of when the burial will begin and will not be able to be involved in the burial, he is considered to have begun his mourning period once he completed preparing for the burial.<ref>[https://www.yutorah.org/lectures/lecture.cfm/952459/rabbi-hershel-schachter/piskei-corona-31-aveilus-and-aninus-with-delayed-burials/ Rav Schachter (Piskei Corona #31)]</ref>
#A jewish laundromat that would have no money otherwise may wash non-Jews' clothing during this time. <ref>Mishna Brurah 551:43 </ref>
#Undergarments which are designed to absorb sweat may be worn freshly-laundered. <ref>[http://halachayomit.co.il/EnglishDisplayRead.asp?readID=2087 Rav Ovadia Yosef on halachayomit.co.il] </ref>
#One is permitted to shine their shoes for Kavod of [[Shabbat]] even during the week of Tisha B'av. <ref>Iggerot Moshe 3:80, Yabea Omer OC 3:31 </ref>


==Cutting Nails==
===Kaddish and Iyluy Neshama===


#Cutting nails is permitted during the three weeks up until the week in which [[Tisha BeAv]] falls out. <ref>Mishnah Brurah 551:20 based on the Taz 551:13, Kitzur Shulchan Aruch 122:5. Magen Avraham 551:13 permits cutting nails even during the week of. </ref>
#Under the circumstances a person can not recite the kaddish because minyanim aren't available. Therefore, a person should take upon himself to learn mishnayot for the deceased.<ref>Rav Asher Weiss (Minchat Asher Corona pp. 58-9)</ref>
#Even according to those who prohibit cutting nails during the week of [[Tisha BeAv]] permit cutting nails on the friday preceding [[Tisha BeAv]], if [[Tisha BeAv]] falls on [[shabbat]]. <ref>Mishna Brurah 551:20 </ref> According to some Poskim only one who cuts his nails every Friday for [[shabbat]] may cut his nails on the friday preceding [[Tisha BeAv]]. <ref>Eliya Rabbah 551, Yad Efraim 551, Kaf Hachaim 551:48, Piskei Teshuvot 551:19 </ref>
#A mohel is permitted to cut his nails in order to perform a [[Brit Milah]]. <ref>Kaf Hachaim 551:49 </ref>
#A women going to the mikveh may cut her nails. <ref>Mishna Brurah 551:20 </ref>


==Building and Planting==
See [[Practices_in_the_Mourner%27s_House#Iyluy_Neshama]] and [[Kaddish]] pages.


#One is permitted to build, renovate, or paint for a mitzva like building a shul or yeshiva. <ref>Mishna Brurah 551:12, Kaf Hachayim 551:25 . Aruch Hashulchan 551:7 says anything for the public is considered for a mitzva and is permissible. </ref>
==[[Kibbud Av Vem]]==
#One may hire a contractor to make necessary repairs to his home during the three weeks. <ref>Piskei Teshuvot 551:8, even though construction for joy is not done as per Shulchan Aruch 551:2, based on a gemara yevamot 43a and tosafot "milisa." </ref>
#A non-Jewish contractor is allowed to continue building a house during the three weeks and even on [[Tisha BeAv]] if he has already begun to build for a Jew <ref>Chazon Ovadia Taaniyot page 329. </ref>
#If there is a danger such as that a wall may collapse one is allowed to rebuild it even if this causes joy. <ref>Mishna Brurah 551:13 </ref>


==Miscellaneous==
#If one's parents ask him to do something which the department of health has deemed unsafe a person should not listen to his parents in such a case and that isn't a breach of Kibbud Av Vem.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-2-Mar-25-2020.pdf Rav Schachter (Teshuva Adar 29 5780)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>


#During the three weeks a Rabbi should be careful not to hit his students <ref>Shulchan Aruch 551:18, Shulchan Shlomo 18, Chayei Adom 133:8. Mishna Brurah 551:103, Bear Heitev 551:41, Taz, Levush, Eshel Avraham Butchatch 551:18, Chayei Adam 133:8 and Aruch Hashulchan 551:39 add that this includes hitting with a strap. Kaf Hachayim 551:232 says that one should refrain even from the slightest hit. </ref> and a parent should not hit his child. <ref>Kitzur S”A 122:2, Kaf Hachayim 551:230, Orchos Rabbeinu 2: page 129:14 </ref>
==Violating Shabbat for [[Pikuach Nefesh]]==
#If a Jew has to have a lawsuit with a non-Jew, he should avoid having it with him in Av, as this is a time of ill fortune for a Jew. <ref>Shulchan Aruch 551:1, Taanit 29b. Mishna Brurah 551:2 based on the Magen Avraham 551:2 says that this applies throughout the month of av until [[rosh chodesh]] [[elul]], but at the minimum until [[Tisha BeAv]]. This is the ruling of the Chayei Adam 133:9, Kitzur Shulchan Aruch 122:7. Ben Ish Chai Devarim Halacha 1 says one should preferably wait until the fifteenth of av but really one has to wait until the tenth. </ref>
'''On Shabbat or Yom Tov, if anyone has any concern whatsoever that they are in serious danger because of deteriorating health, they should immediately call a doctor or [[Going_to_and_Staying_in_the_Hospital_on_Shabbat|go to the hospital]].'''
#Although some have the custom to fast during every day between the seventeenth of tammuz until the ninth of av, this should not be kept by a teacher of torah or somebody who is learning. <ref>Tur 551 and S”A 551:16 as well as the Chayei Adam 133:8 raise this minhag, but Birkei Yosef 551:7, Shaare Teshuva on S”A 551:16, Kaf Hachayim 551:191 and Mishna Brurah 90 say that this should not be done by a talmid chacham because he will not be able to focus on learning. </ref>
#One is permitted to recite the beracha of Hagomel at any point during the three weeks, including [[Shiva Asar BeTamuz]] and [[Tisha BeAv]]. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=2349 Rabbi Eli Mansour] </ref>
#It is a praiseworthy minhag to recite "tikkun Rachel" after chatzot of the day during the Three Weeks. This is in addition to the praiseworthy minhag to recite "tikkun chatzot" every night after chatzot. "Tikkun Rachel" should not be recited after chatzot of the day on Tish'a Bi'av itself. On Erev Rosh Chodesh, Rosh Chodesh, Erev Shabbat, and Shabbat, "tikkun Rachel" is also not recited during the day. This applies to any day that tachanun is not recited as well, for example a mohel, sandak, and avi haben, should not recite "tikkun Rachel" on the day of the berit milah. "Tikkun Chatzot" is not recited at night during a shemittah year, but a person may nevertheless recite "tikkun Rachel" during the day during the Three Weeks. <ref>Chazon Ovadia Arba Ta'aniyot page 128-129 </ref>


===Travel===
#It is a well established halacha that it is not only permitted but even a mitzvah to violate [[Shabbat]] in order to safe a life or to remove a situation that presents even a slight chance of danger.<ref>Shulchan Aruch O.C. 328:13</ref> The question is how to define the threshold of danger.<ref>[http://nleresources.com/2020/03/rav-asher-weiss-coronavirus-in-halacha/#.XnoNOIjYrIU Rav Asher Weiss (March 15 2020, min 18-22) to Beit Midrash Gavoha] explained that the definition of danger in order to violate Shabbat isn't defined by statistics. For vaccinations we assume that it is a sakana not to vaccinate even though the odds of dying because of the measles is low. Since it is preventable it is incumbent upon us to vaccinate. He concludes that as long as it is a natural phenomenon and there is an action that we can do to prevent deaths we must do so.</ref>
#In certain cases of emergency regarding corona virus it would be allowed to violate Shabbat.<ref>[https://www.theyeshivaworld.com/news/headlines-breaking-stories/1841156/harav-zilberstein-answer-telephone-on-shabbos-if-awaiting-results-of-coronavirus-test.html Rav Zilberstein] allowed a patient to answer the phone on Shabbat with a [[shinuy]] only to hear the results of a test and answer questions for epidemiological investigation. If the test results that show that a patient has the virus are produced on Shabbat it is incumbent for the health department to deal with the quarantine then and it is permitted to answer the phone for that.</ref> Obviously every single case is different and one should learn the laws of Pikuach Nefesh from a rabbi in advance.
#If a person is discharged from the hospital on Shabbat and they need him to leave because of the lack of space that they have because of the numbers of people who are ill, his family member can drive to get him. They should do a [[Shinuy]] when turning on the car like turning the key with one's weaker hand, or pressing the button on the key with one's knuckle. Also, when turning off the car one should use a Shinuy.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950282/rabbi-hershel-schachter/piskei-corona-6-pikuach-nefesh-on-shabbos/ Rav Schachter (Piskei Corona #6)]</ref> However, a similar question regarding a nurse returning from the hospital on Shabbat some poskim say that she may not drive herself but rather should take a non-Jewish cab and just be careful when in and after leaving the taxi.<ref>Rav Asher Weiss (teshuva "Nesiyat Achot" Nissan 5780) was uncomfortable permitting driving oneself home from the hospital on Shabbat even if it was for an emergency since it is a large dispute between Rav Moshe and Rav Shlomo Zalman. Rather he said that one should take a cab with a non-Jewish driver. Even though at this time when people are concerned about getting the virus from going in a cab, he still felt that it isn't considered pikuach nefesh and one shouldn't still drive oneself. Rather one should take the cab but very careful.</ref>
#If a relative is in the hospital and the family members would call the hospital that would indicate to the doctors and nurses that the family cares and the patient will receive better treatment, it is permissible to do so on Shabbat or Yom Tov.<ref>[https://www.yutorah.org/lectures/lecture.cfm/951791/rabbi-hershel-schachter/piskei-corona-29-calling-the-hospital-on-shabbos-or-yom-tov-to-advocate-for-relatives/ Rav Schachter (Piskei Corona #29)]. [https://www.theyeshivaworld.com/news/featured/1848379/important-message-from-flatbush-hatzolah-about-family-members-in-hospitals.html Flatbush Hatzolah] announced the same thing but they said that the calling and hanging up should be done with a shinuy.</ref>


#During the three weeks one should refrain from going to dangerous places and should be even more careful during the [[nine days]]. <ref>Piskei Teshuvot 551:1, 46. Also see [http://www.dailyhalacha.com/displayRead.asp?readID=1682 Rabbi Eli Mansour on dailyhalacha.com]. </ref>
==Doctors Working in the Hospital==
#If possible, one should avoid flying on an airplane during the nine days.<ref>Halichot Shlomo 14:24</ref>


===Surgery===
#Regarding the larger issue of halachic triage see [https://www.yutorah.org/lectures/lecture.cfm/951531/rabbi-hershel-schachter/piskei-corona-15-triage-in-medical-decisions-updated-/ Rav Schachter (Piskei Corona #15 Updated)]. Here is a relevant [https://docs.google.com/document/d/1CtQ_XHzQarzg_0PEQODCO1ATKlM_cEmvPsXa8kdpgJA/edit sourcesheet on Halachic Triage]. [https://aiayk.org/pesachaudio/ Rav Asher Weiss (Teleconference April 6 2020, min 5-15)] discusses triage in halacha and what doctors should do.<ref>Rav Asher feels that there are only two factors that we consider for halachic triage: give precedence to someone who is in immediate danger, and give treatment to whoever has a better chance for survival. Age or spiritual need for the community are not factors for precedence.


#One should not schedule surgery for during the 3 weeks, and certainly not during the 9 days, unless the doctor insists that it cannot be postponed. <ref>Piskei Teshuvot 551:1, Dirshu Mishna Brura 551:note 128 in the name of Rav Shmuel Vosner, Rav Moshe Feinstein quoted in Moadei Yeshurun page 130:footnote 44, Emes Liyaakov 551:footnote 515, Nitei Gavriel 23:8. [http://www.doresh-tzion.co.il/QAShowAnswer.aspx?qaid=97499 Rav Bentzion Mussafi] permits until [[Rosh Chodesh]] to get surgery. see also Chazon Ovadia Arba Ta'aniyot page 128 footnote 2 </ref>
*Rav Asher says that for choleh shebifanenu the knowledge that another choleh is going to come in soon is considered pikuach nefesh if will with certainty be helpful. Therefore, if an older patient comes into the hospital but they know a younger patient is going to come in, they can consider them as though they came in together and treat according to who is in immediate danger and who has the better chance to live. Rav Schachter felt the same way in his teshuva.
*If a hospital has a certain regulation, does he need to disregard the hospital protocols? Rav Asher Weiss felt that the doctors should not disregard hospital protocol, for multiple reasons but partly because if he doesn't he'll lose his license and having more able doctors at this time is pikuach nefesh.
*Pulling a patient off a ventilator because someone entered the hospital who has a better chance of living, Rav Asher (min 27) felt is forbidden. Rather the doctor should say that he feels uncomfortable to do this and should let another doctor do it. Rav Schachter felt that one should try to convince the older patient to sign a DNR at that point in order to save the younger patient.</ref>
#A doctor may and is encouraged to perform a life saving procedure if he is wearing the correct protective gear.<ref>[https://aiayk.org/pesachaudio/ Rav Asher Weiss (Aguda Teleconference, April 6, 2020, min 18-22)] explains that you can’t put yourself in danger. However, you can if you’re saving someone from an immediate danger and you’re putting yourself in minimal danger then it is a middat chasidut to do so. Therefore, a doctor should do mechanical ventilation CPR on a COVID19 patient if he has the correct protective gear.


==Haftarot==
*Rav Asher (min 33) allowed sharing ventilators when the doctors see fit in order to save another life because moving a patient from a single ventilator to a shared ventilator isn't considered doche nefesh mipnei nefesh since it isn't proven to be dangerous to use a shared ventilator. He also cited the Chazon Ish regarding turning the arrow to the side killing fewer people to save more people.
# The custom is to read three tragic haftarot during the three weeks followed by 7 consolation haftarot. <ref>Tosafot Megillah 31b s.v. Rosh Chodesh Av, Shulchan Aruch 428:8, Kitzur Shulchan Aruch 122:6 </ref>
*Rav Asher (min 38) said that a doctor who isn't in that particular field or is retired or has vacation doesn't have to volunteer but his doing so would be a middat chasidut. However, if he is endangering himself such as if he's over 70, he is immune compromised, or has a family member who is, then he shouldn't volunteer.</ref>
# On the [[shabbat]] prior to [[Tisha BeAv]], [[Shabbat Chazon]], we read Isaiah Perek 1:1-27. It is the final of the three tragic haftarot.<Ref>see https://www.ou.org/holidays/the-three-weeks/shabbat_chazon/ </ref>
#A doctor returning from the hospital on Shabbat and needs to shower for health reasons so as not to catch the corona virus on his body or clothing, may do so. If he can manage with a cold shower, he should do so. If he can't, he may turn on the hot water with a [[shinuy]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/951538/rabbi-hershel-schachter/piskei-corona-26-showering-when-returning-home-from-the-hospital-or-the-mikvah-on-shabbos-or-yom-tov/ Rav Schachter (Piskei Corona #26)]. See there for how he distinguishes this from the woman returning from the mikveh on Shabbat.</ref>


==Question and Answers==
==[[Mesira]] and Rodef==


#Is it permissible to shave during the 3 weeks for Kavod [[Shabbos]]? [[#shavingforkavodshabbos| See above]]
#If your doctor actually ascertains that there is a sakanat nefashot, mortal danger, involved with a certain large gathering that someone is doing then it is permitted to tell the authorities. However, otherwise it is forbidden because of informing upon another Jew ([[mesira]]). This can be a very difficult measure to actually properly assess.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 41)]</ref> Some say that it is obligatory to be moser to the police on someone who is supposed to be in quarantine and isn't.<ref>Rav Asher Weiss (teshuva  "Mechuyav Bbidud" Chol Hamoed Pesach 5780)</ref>
#Some hold that if a person is supposed to be in quarantine and they are not they are considered a rodef. However, obviously one should first speak to him and convince him to do what is safe.<ref>[https://www.kimizion.org/maamar/5780_5784/keter.pdf Rav Aviner (Keter Yitnu Lecha p. 36)] citing Rav Zilberstein</ref>


==Links==
==Links==


*[http://www.yutorah.org/lectures/lecture.cfm/838353/Rabbi_Ezra_Schwartz/Halachos_of_Three_Weeks Halachos of Three Weeks] by Rabbi Ezra Schwartz
*[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal Q&A about Corona]
*[http://www.yutorah.org/lectures/lecture.cfm/714866/Rabbi_Yaakov_B_Neuburger/Halachas_of_the_Three_Weeks_and_Nine_days_-_Shiur_for_Women Halachas of the Three Weeks and Nine days - Shiur for Women] by Rabbi Yaakov Neuberger
*[https://rabbidunner.com/coronavirus-qa-with-rav-hershel-schachter/ Transcription of Q&A with Rav Schachter by Rabbi Dunner]
*Article on [http://www.yutorah.org/lectures/lecture.cfm/711706/Rabbi_Josh_Flug/The_Laws_Of_Bein_HaMetzarim The Laws Of Bein HaMetzarim] by Rabbi Josh Flug
*[https://www.theyeshivaworld.com/news/featured/1839350/no-shul-yeshivas-shabbos-guests-levayos-shiva-vaad-harabanim-of-bergen-county-releases-letter.html RCBC letter calling for the closing of Shuls and Schools]
*[http://www.torahweb.org/ TorahWeb] hosts many resources for Corona halacha including Rav Schachter's Teshuvot
*[http://www.kolcorona.com/ KolCorona.com] a Torah resource, initiated by Rabbi Reuven Taragin, for those affected by Corona


==Sources==
==Sources==
<references />
<references />
[[Category:Holidays]]
[[Category:Orach Chaim]]

Revision as of 22:40, 11 July 2020

3D medical animation corona virus.jpg

All rabbinim agree that one should be cautious with all the health guidelines and social distancing[1] set up by the government and other local institutions in order to stay safe and help prevent getting others sick.[2] Coronavirus, as it causes a serious health threat to some people, inhibits any social gatherings and semachot, and has severely damaged the economy and livelihood of certain people, poses a serious challenge to everyone. We all need to daven and take advantage of the circumstances in order to best serve Hashem. As a thoughtful Jew, it is incumbent upon a person to take to heart some important lessons of life and re-strengthen himself in his commitments.[3] Additionally, on a practical level, COVID19 has many implications for people, and below is a small collection of the relevant halachot.

Outside Minyanim

  1. There is a great discussion among rabbis where, when, and how to have minyanim while there is still a concern of the virus spreading. The OU's policy is to allow outdoor minyanim 2 weeks after the local government allows it. Every person should follow his rabbi.[4]
  2. It is permitted to pray outdoor and the minyan can join together as long as they can see each other and hear the Shaliach Tzibbur. As long as there are no walls between them they can join together even over a large area. There shouldn't be a public thoroughfare in between in the middle of the minyan.[5]

Tefillin

  1. In some places the rabbis set up a policy to begin davening at Barchu to shorten the time that the minyan joins together. In such a case, there are few options how Tefillin can be put on:
    1. Ideally, Tefillin can be put on in the area where they will daven. But this might not be an option if there isn't time to put on Tefillin and daven Psukei Dzimra in that place before Barchu.
    2. Tefillin can be put on at home and then one would walk with the Tefillin on to the Shul. One should be very careful to be cognizant of the Tefillin while one is walking.[6] Some say that a person shouldn't walk with tefillin on from one's house if the streets aren't clean or that there are non-Jews on the streets.[7]
    3. Another option is to say Psukei Dzimra at home with or without Tefillin and then come to shul without Tefillin and put it on between Psukei Dzimra and Barchu.[8]
  2. It is permitted to place the Tefillin inside of the Tefillin bag upon the ground but ideally one should put them on top of another plastic bag or another item. Even though it isn't a tefach off the ground it is fine since they are inside of a double wrapping.[9]
  3. Technically it is permitted to wear tefillin over gloves.[10]

Kriyat Hatorah

  1. All the aliyot can be given to the baal koreh himself and then maftir is skipped.[11]
  2. Some say that there's an alternative to have other people get an aliyah and stand 6 feet away even if they can't see the words of the sefer torah.[12]
  3. Regarding consecutive aliyot for father and son it is permitted but it is only ayin hara and for this situation it is acceptable. It is acceptable for the father to get aliyot in one sefer and the son for maftir since maftir is separated with a kaddish.[13]

Birchat Cohanim

  1. Rav Zylberman on the topic of Birchat Kohanim in Outdoor Minyanim

Tefillah

When davening at home one should be cognizant of the following ideas:

  1. The best time to pray is Netz. According to many poskim this is equivalent to praying with a minyan.[14]
  2. A person should daven in a makom kavuah.[15]
  3. It is preferable to daven with two people instead of one.[16]
  4. A person should daven in front of a wall so that there's no distractions in front of him.[17]
  5. A person can and should daven near a window that serves as a means of being inspired to look towards heaven.[18]
  6. A person can daven Shemona Esrei aloud if it helps his kavana. It also serves as a role model for children.[19]
  7. A person shouldn't daven in a room that is usually used for frivolity.[20]
  8. A person shouldn't daven in front of an open bathroom.[21]
  9. At a time of a plague such as our times it is advisable to say ketoret which has the power to end a plague.[22]
  10. According to some, at this time a person should recite Avinu Malkenu in Shacharit and Mincha,[23] while others emphasize how one must focus on Teshuvah and reciting all parts of the regular seder haTefillah first.[24] Avinu Malkenu should not be recited during Nissan.[25]
  11. Eating a meal before davening when the time comes to daven a certain tefillah should be avoided since generally we are lenient about this since we go to established minyanim but for when that isn't possible we should be more strict about this.[26] See details here about eating and doing activities before davening.
  12. When davening as a family, in a temporary fashion, some hold that it isn't necessary to have a mechitza and the men and women can simply daven on different sides of the room.[27] One should be at least 4 amot away from a person of the other gender during Shemona Esrei.[28] See Mechitza for more details.
  13. A person shouldn't forget to recite Birkat Halevana by themselves when they see the moon. It can be said from indoors. See Birkat Halevana page for details.

Parts of Davening to Skip

  1. On Friday night an individual doesn't recite Magen Avot after Shemona Esrei of Maariv.[29] However, one should recite Vayechulu.[30]
  2. One doesn't recite Baruch Shemey when praying by oneself since it is part of the activity of removing the Sefer Torah.[31]

Minyan via Porches or Technology

  1. It is forbidden to have a minyan in person whether it is in a shul, shteibel, home, or backyard.[32] There is an exemption from tefila in a minyan due to the danger of the pandemic.[33]
  2. If there ten people standing on their own porches and can see one another, some say that one can not create a minyan in such a manner, while others hold that one can.[34]
  3. You can't create a minyan with a video (e.g. zoom or skype) or phone call but one can join a minyan of ten men in one room with a video or phone call in order to answer dvarim shebekedusha.[35]
  4. It isn't considered a minyan for people to join together to daven on a video conference but it is still spiritually valuable.[36]

Answering Amen

  1. Even if there is a time delay between the person reciting the bracha and the one answering it that wouldn't be considered an Amen Yetoma.[37]
  2. If there is a minyan in some place and someone hears on the phone or video a live stream some poskim allow them to answer kaddish, kedusha, and modim derabbanan, though for kedusha they should intend that they are saying it as psukim.[38]

Megillah

  1. There is a major dispute if a person could fulfill their mitzvah of listening to the megillah on the phone or through watching a live streamed video. Some rabbanim advised this,[39] while others hold that one can't fulfill one's mitzvah at all.[40] See this topic explained more fully here: Brachot_Through_a_Microphone.

Mechitza for Outdoor Minyanim

  1. Technically an outdoor minyan which isn't permanent doesn't require a mechitza, however, everyone should be at least 4 amot away from the opposite gender.[41]

Netilat Yadayim

  1. If a person wants to wash his hands with soap and wash Netilat Yadayim for a meal, one should first wash Netilat Yadyaim for the meal, dry the hands, recite the bracha, and then wash one's hands with soap and then recite the Hamotzei.[42]

Early Shabbat

  1. If a family wants to accept Shabbat early they may do so but should be careful that they recite mincha before Plag Mincha and arvit afterwards.[43] See When_Is_the_Earliest_and_Latest_Time_to_Pray?#Maariv_Before_Sunset_If_One_Davened_Mincha_Early.
  2. The acceptance of Shabbat of the husband doesn't impinge upon the wife so that she must accept Shabbat at the same time. Similarly, the wife's acceptance isn't binding for the husband. Additionally, the one who hasn't yet accepted Shabbat can do melacha for the one who did accept Shabbat.[44]

Shabbat Davening

Friday Night

  1. Although the reason for reciting Shalom Alechem on a Friday night is that the angels accompany you home from shul and you welcome them to your home, if one was unable to attend shul on a Friday night, he would still sing Shalom Alechem.[45]

Davening for the Sick or Tehillim

  1. It is generally prohibited to daven on Shabbat for our needs or for the well-being of a sick person. However, if the person is in a state of mortal danger one may daven for his well-being on Shabbat.[46] See Shabbat_Davenings#Personal_Requests for all of the details of this topic.
  2. Some say that one should say an extra paragraph of Tehillim at every davening and on Shabbat to repeat Mizmor Shir Lyom Hashabbat after davening.[47]

Kriyat Hatorah

  1. A person who is at home and can't be at shul should nonetheless read the parsha from a chumash between Shacharit and Mussaf as a way of remembering the concept of kriyat hatorah. He can use that reading as part of his reading of Shenayim Mikra Vechad Targum.[48] Some think this doesn't accomplish anything.[49]
  2. When the congregation misses a kriyat hatorah they can make it up by reading two parshiyot next week in Shul. However, if they miss multiple weeks there is a discussion if they should or could make up all of the parshiyot that they missed.[50] Some poskim advised making up the missed readings as a praiseworthy stringency and if they can't do it in one week they should do it over many weeks.[51]
  3. A person should not move a sefer torah out of a Shul for a home minyan.[52] See Respecting_a_Sefer_Torah#Transporting_a_Sefer_Torah for more details.
  4. There still is an obligation of Shenayim Mikra Vechad Targum when the there is no congregation doing the Kriyat Hatorah in shul.[53]
  5. One doesn't recite Baruch Shemey when praying by oneself since it is part of the activity of removing the Sefer Torah.[54]

Anim Zemirot

  1. A person davening alone doesn't have to recite Anim Zemirot.[55]

Hagomel

  1. A person who was quarantined and got out of quarantine doesn't recite Hagomel since they were in no danger.[56]
  2. A person needs to recite hagomel in front of a minyan of ten men. Some suggest that this can be recited before ten people listening on a video or phone call and can answer amen. Even though they aren't present, the minyan in this context is purely to publicize the idea so it is permissible.[57] Others disagree and as long as the minyan isn't in the same room one can not recite hagomel.[58]
  3. According to Ashkenazim, if a person is ill with a sickness to the point that he is a choleh sheyesh bo sakana, a concern of mortal danger, he should recite Hagomel, but if he less sick than that there is no need to recite Hagomel.[59] Sephardic tradition is to recite Hagomel anytime someone was sick in bed such as with a flu or bad cold even for a short period of time.[60]

Bedikat Chametz and Biur Chametz

  1. A person should do bedikat chametz after praying by oneself at Tzet Hakochavim and then immediately begin the bedika. They should not have a meal within a half hour of the bedika.[61]
  2. Because one can't do a large communal Chametz burning because gatherings aren't safe and even doing it with a few people at a time can look to non-Jews as unsafe. Rather one should just do biur chametz with a Kezayit by flushing it down the toilet.[62]
  3. A person should sell chametz in the house or office if he left there before he had the chance to do a bedikat chametz. By selling the chametz there he is absolving himself of having to do bedikat chametz.[63]

Selling Chametz

  1. If a person doesn't usually sell chametz and is afraid that if he doesn't sell chametz one year he isn't going to have food afterwards he can sell his chametz. He wouldn't require a hatarat nedarim.[64]
  2. A person can sell his chametz on the phone or online and if possible a kinyan can be made virtually in order to appoint the rabbi to sell the chametz. The kinyan would take place as follows: the rabbi would ask if there's someone standing next to the one who wants to appoint the rabbi and if there is then that person can give a pen or a utensil to the one who wants to appoint the rabbi as his shaliach. This is considered a valid kinyan between the person standing there and the one who wants to appoint the rabbi on behalf of the rabbi to be appointed. If that isn't feasible it isn't necessary. Nonetheless, one could stipulate in the document that this appointment of the rabbi is done with the full knowledge of its legal ramifications and it is accepted completely.[65]
  3. There is no issue with the selling of Chametz even though the Chametz is in a locked building or in a place that isn't accessible to the non-Jew because of the coronavirus situation.[66]
  4. Some poskim allow ordering chametz on Pesach if one is certain that it will only be delivered after pesach.[67]

Buying for Pesach

  1. If you have raw chicken or raw meat you don't have to worry that it is chametz even if it was processed in a place where there was chametz. You can simply wash it off to solve any question.[68]
  2. Sanitizing alcohol gel, such as Purell, isn't chametz since it isn't edible and can be used on Pesach.[69]

Kitniyot

  1. Out of a concern of the coronavirus, this year some poskim permit taking vitamins which have additives of kitniyot in order to stay healthy and to strength one's immune system.[70]
  2. Someone with Crohn's disease and needs to drink an enriched milk with kiniyot additives for his health can do so on Pesach. Also, he can do so within 6 hours after eating meat (see Waiting between Meat and Milk).[71]

Kashering for Pesach

  1. Some poskim allow kashering a dishwasher for Pesach even though there are plastic and other materials in there that are questionable to kosher. One should wait 24 hours without using it and then use with just hot water and no soap. According to Ashkenazim this should be used to kosher it from Chametz but not from meat to parve or milk or vice versa.[72]
  2. Some hold that one can kasher plastic, while others disagree. See on the Kashering_the_Kitchen_for_Pesach#Which_materials_can_be_kashered.3F page.

Pesach Davening

Hallel Pesach Night

  1. There is a custom of Sephardic and some Ashkenazic communities to recite Hallel Pesach night in Shul. However, being that the current situation demands that a person needs to remain inside there is no way to fulfill this minhag and should not recite Hallel after davening. Rather one should only recite it at the Seder.[73] Some Ashkenazic poskim would allow reciting a bracha.[74]
  2. According to Sephardim, one should recite Hallel the night of the seder after davening with a bracha even though one is davening at home.[75]

Shir Hashirim on Chol Hamoed

  1. Ashkenazim generally have the custom to read Shir Hashirim on Shabbat Chol Hamoed Pesach. This year since there is no minyanim available, when one davens at home individually, there is no obligation to read Shir Hashirim. One may do so but it isn't in fulfillment of the minhag.[76]

Tefillat HaTal

  1. One can recite the piyut for tal on Pesach was only instituted for a congregation, however if one wants to recite it one may do so.[77]
  2. In Mussaf everyone should stop saying Mashiv Haruach Umorid Hageshem and instead recite Morid Hatal because one is davening individually and one may not change from the practice of saying Mashiv Haruach of the congregation until the Shaliach Tzibur has done so and this year there are no minyanim switching at mussaf. After Mussaf, starting with Mincha, one should follow their regular minhag if they usually recite Morid Hatal or not.[78] See Mashiv_HaRuach_UMorid_HaGeshem#When_to_Stop_Morid_Hageshem_and_Start_Tal for the background.
  3. For Sephardim, one may begin to recite Morid Hatal in Mussaf even though he praying individually and there is no minyan nearby.[79]

Yizkor

  1. Ashkenazim generally say yizkor to mention the names of the deceased on the last days of Yom Tov. A person can say the yizkor even as an individual. The accepted practice is to recite both the paragraph of yizkor and the kel maleh rachamim even when praying without a minyan. If the community wants they can push up to do yizkor on Chol Hamoed with Zoom.[80]

Machine Matza

  1. It is permitted under extenuating circumstances to use machine matza for the mitzvah of eating matzah on the seder night.[81]
  2. Some say that there's no concern to have the hand baked matzot this year.[82]

Eruv Tavshilin and Eruv Chatzerot

  1. A rabbi should establish an eruv tavshilin on behalf of his whole community. Even though usually he acquires it to another person who isn't a family member on behalf of the community, this year because of social distancing one can acquire it to one's wife.[83]
  2. An eruv tavshilin works to allow cooking from Yom Tov to Shabbat even though it isn't possible to have guests in most cases.[84]
  3. The communal eruv chatzerot continues to be effective even though the communal box of matzah's might not be accessible.[85]
  4. It is permissible to wear a surgical mask on Shabbat outside and it isn't carrying as long as it is fastened well and won't fall off.[86]

Birchat Ha'ilanot

  1. One can recite birkat hailanot from indoors if one can see the trees but one may not recite them by seeing the trees on a video.[87] See the Birchat HaIlanot for more details and sources.

Tanit Bechorot

  1. A person should try to finish a short masecheta to make his own siyum.[88] Some say that learning one masechta with Bartenura is sufficient.[89]
  2. Many poskim say that he can rely on a siyum over the phone or video livestream.[90]
  3. Some say that in the event one can't make one's own siyum or even hear someone else's, one doesn't need to fast this year in order to maintain strength in this time of a health crisis.[91]

Birkat Halevana

  1. Ideally one should recite birkat halevana outdoors.[92] If one can not do so one can recite Birkat Halevana from inside but initially one should open the window.[93] See the Birkat HaLevana page.

Chol Hamoed

  1. One can't buy stocks or sell them on Chol Hamoed, however, if not selling them could lead to a loss of one's original capital that one invested one can sell it.[94]
  2. It is permitted to do art projects with children on Chol Hamoed.[95]

See Chol Hamoed for many details.

Using Zoom for the Seder

  1. Although a minority of rabbis allow using Zoom for this emergency situation in a very extenuating circumstance where an elderly single person is alone for the seder away from family because of the quarantines to use technology to leave a video conference going for Yom Tov to join with a family seder,[96] most rabbis consider this to be a breach of halacha.[97] There is a discussion if the firstgroup of rabbis retracted.[98]
  2. It is suggested to perform a pre-pesach zoom seder for people who you can't invite to your seder in order to share divrei torah, songs, and the experience of the seder before Yom Tov.[99]
  3. For someone who is clinically depressed to the point that there is a concern of suicide or just losing one's mind it is permitted to use a phone to call him to cheer him up and check on him. However, if there's a way to check the patient before Pesach one should do so.[100] A person should check with his rabbi in each case.
  4. A person should recite Ha lachma anya this year as one would any other year, even though that phrase is a call for inviting guests and this year that is impossible.[101]

Sefirat Haomer

  1. If someone couldn't get a hair cut because the barbers were all closed before Pesach, then if one reached the point when it very noticeably long and people would tell him to get a haircut he can take a haircut during Sefira. Today it can be estimated that if it has been more than 2 months since his last haircut he can take a haircut during the Sefira.[102]
  2. Some poskim permit someone to listen to music to help them get out a state of sadness or emotional distress. It is preferable in that situation to listen to music that doesn't lead to dancing.[103]
  3. It is permitted to listen to music right before Shabbat in honor of Shabbat.[104]

Shavuot

  1. An individual does not have to recite Rut when he is at home without a congregation, however, one may do so if one wants to.[105]
  2. There is no minhag to say Akdamut when praying by oneself at home, however, one may do so if one wants to.[106]
  3. There is no reason to adorn the house with flowers on Shavuot. The minhag was to adorn the Bet Midrash, around the entire area, or around the bimah in a Shul.[107]
  4. Making early Yom Tov sheni is generally a dispute. Some allow starting Yom Tov Sheni early, while others oppose it so that a person doesn't come to violate preparing from the day of the first day of Yom Tov for the nighttime. Additionally, this year when the second day is Shabbat and there's no concern of preparing because of the Eruv Tavshilin, one can be lenient to start early. With regards to Shavuot there's another factor that perhaps one shouldn't start early the second night of Shavuot since the Kiddush needs to be on the actual date of Shavuot. Most are lenient and allow starting the second day of Shavuot early especially this year when the second day is Shabbat.[108]

The Three Weeks

  1. As with every other year the discussion of shaving during the three weeks is equally relevant. Some are lenient for those who usually shave every day or every few days to shave once it is has been twice the amount of time that they would normally shave.[109] Others hold that one may not shave during the three weeks. See here for the discussion.
  2. A person who is listening to music to alleviate pressure or tension may do so even during the three weeks.[110]

Mikveh

  1. Each community rabbi needs to decide these sort of questions however in theory it is possible for the Mikva to remain open and allow women who aren't having symptoms or aren't quarantined to go to Mikva. They should be extra careful about hygiene and prepare completely at home, go to the Mikva where there is no contact with anyone besides a brief contact with the water which has chemicals for cleanliness. Then upon returning home there are poskim who allow the woman to take a shower when she gets home to clean herself off.[111]
  2. On Shabbat, if a woman goes to mikveh she can not take a hot shower when she gets back since turning on the hot water is causing cold water to enter the boiler and cook. Rather she should either decide to take a completely cold shower or delay the mikveh until Motzei Shabbat. She should also not decide not to take a shower at all because one shouldn't do something unsafe when there's an option to delay going to mikveh.[112]
  3. On Yom Tov, according to those who are lenient to permit showering on Yom Tov, when a woman returns from the mikveh should do so. Rav Schachter's opinion is that it is only permitted to take a shower on Yom Tov with water that is just hot enough to remove the chill from the water (less than lukewarm). If she decides she doesn't want to take such a shower, she should delay going to mikveh until after Yom Tov.[113]
  4. The OU has established health guidelines in order to allow a mikveh to remain open.
  5. The RCBC also stated that Mikva's are remaining open for the time.[114]
  6. The men's mikveh's should be closed at this time. Even if a person is careful to go to mikveh each day he can fulfill this custom by taking a 5 minute shower.[115] See Preparations_for_Davening#Going_to_Mikveh for details.

Tevilat Kelim

  1. Each community should decide whether or not close the kli mikveh out of a safety concern. You can do the tevilat kelim in the ocean.[116]
  2. Alternatively, one can use tevilat kelim in the mikvah while wearing gloves, then throw out the gloves, wash off the kelim with soap and water. If the community has other procedures for safety one should observe them.[117]
  3. As a last resort one can avoid tevilat kelim by giving the pots to a non-Jew and borrowing them back. One can rely on this until the virus passes.[118] If one can't sell or gift the pots to a non-Jew oneself one can do so online through Zomet.
  4. Another option is for a person to declare the pots that need tevilat kelim to be ownerless (hefker) in front of 3 Jews. One has to have full intent that the pots are ownerless and if someone took them one would have no claim upon them. If these Jews can't be there in person it is sufficient if they are present through social media technology but they should be people who live in the neighborhood. They should then leave the pots outside their house for a few minutes so that if someone wanted to take them they could.[119] Others disagree.[120]
  5. If there's are no solutions, some poskim would allow using the pots without tevilat kelim in this extenuating circumstance.[121]
  6. Regarding a seder plate and kos shel eliyahu requiring tevilah, see Tevilat Kelim page.

Brit Milah

  1. A Brit Milah can be done without a minyan since gatherings aren't safe.[122]
  2. A grandfather or someone else involved in a brit milah via zoom can recite the naming of the baby but he should not recite the bracha of asher kidash yadid mbeten.[123]

Naming a Girl

  1. Although normally we try to name a baby girl at an aliya to the Torah, a person doesn't need a minyan in order to name a girl and under the circumstances should do so without delay.[124]

Pidyon Haben

  1. In order to do a Pidyon Haben the father has to give 5 shekalim (of the days of the Torah) to a kohen. If they can meet in a safe way while following all of the social distancing practices they should. If not, then the father should leave the money or equivalent outside his door for a neighbor[125] to pick up on behalf of the kohen and that acts as a kinyan for the kohen to acquire the money. Then the father should video the kohen to recite the bracha and the rest of the text for the pidyon haben.[126]
  2. The money to be used for the pidyon haben needs to the pidyon haben coins, silver, or any other valuable item which has actual worth. One can not use cash or check for this.[127] These item collectively need to be worth 100 grams of silver. See the Pidyon Haben page for details.

Bar Mitzvah's

  1. A message for Bar Mitzvah Boys in the Lockdown by Rabbi Pesach Krohn
  2. A bar mitzvah boy who missed the opportunity to read his parsha in shul when he became bar mitzvah'ed when it is next possible to go to shul he can add his parsha as a hosafa and read it then. Additionally, the haftorah can follow that hosafa.[128] Some disagree and suggest instead that they could take out the sefer torah after davening mussaf and lein the parsha without brachot.[129]
  3. The father of a Bar Mitzvah boy who couldn't layn should wait until he can do something that shows he's Bar Mitzvah like layn or daven as Shaliach Tzibbur to make such a bracha.[130]

Weddings

  1. Ideally a wedding shouldn't be pushed off if both parties are ready even though it means having a tiny wedding.[131]
  2. A rabbi should not officiate at a wedding that isn't abiding by the CDC guidelines of health because he is furthering unsafe practices.[132]
  3. It has been asked whether or not the poskim are more lenient this year regarding weddings during Sefira but the answer is that it is not determined because the situation is still unclear.[133] Some are lenient but it is best to schedule for Rosh Chodesh.[134]
  4. If in this dire situation it isn't possible to have a minyan, it is possible to have a wedding nonetheless without Sheva Brachot.[135]
  5. A minyan for sheva brachot can not be created via Zoom. Additionally, one can't recite a bracha of sheva brachot for the couple via Zoom.[136]

Fast Days

  1. If the rabbis declare a half fast day until Chatzot according to Ashkenazim an individual can recite Anenu in Mincha Shemona Esrei[137] assuming he is still fasting when he prays Mincha.[138] According to Sephardim one can only recite anenu if one fasts the entire day.[139]
  2. A person should accept the fast from the day before, as is traditionally done at mincha time. If one didn't do so, according to Sephardim one shouldn't recite anenu, but according to Ashkenazim one can recite anenu.[140]

Mezuzah

  1. A person should not kiss any mezuzah, or any siddur or chumash of a shul or a public area at this time because of concern of spreading COVID19.[141]

Shalom Bayit

  1. It is critical to be mindful of other people when everyone is under stress and no one is completely comfortable. Dr. Pelcovitz discusses the implications quarantine can have Shalom Bayit.
  2. It is forbidden for a couple to have tashmish at a night of famine[142] since everyone is in distress it is incumbent on everyone to take upon himself an aspect of distress.[143] The same is true for any time of societal distresses.[144] Others disagree.[145]
  3. It is permitted to have tashmish on mikvah night.[146]
  4. It is permitted to have tashmish for a couple who didn't yet fulfill pru urevu.[147] Once his wife is pregnant this leniency doesn't apply.[148]
  5. If he has a strong yetzer hara and there is a concern of hashchatat zera it is permitted.[149]
  6. There is what to rely upon to have tashmish at a time of war and there is no midat chasidut to be strict, especially for young couples even for someone who fulfilled pru urevu.[150]
  7. During the time then the plague of corona virus is rampant in the world there is a lot to rely upon to have tashmish. Someone who wants to be strict can do so.[151]

Laid off Workers and Cancelled Contracts Because of Corona

  1. If there's a employee that is unable to work because of a societal or national crisis the employees should continue to be paid by the employers according to many opinions or at least they should make a compromise.[152]
  2. This applies to contractors for cancelled events as well.[153]
  3. If someone rented out an apartment to someone and then he wants to retract because of a concern that the potential tenants have the virus, some say that it is forbidden to back out of the contract.[154] The same is true of a hotel or pesach program that was cancelled.[155]

Yeshiva Tuition

See previous section about the background for this question.

  1. Even though the question of whether a person should pay tuition while it is closed is subject to debate a person should make sure to pay in full as the yeshivot do not have enough money and it is critical to give tzedaka at this time, which is a great merit to protect oneself from any danger.[156]

Bikur Cholim

  1. A person doesn't have to and shouldn't visit someone who has a virus that contagious such as corona.[157]
  2. A person fulfills the mitzvah of bikur cholim on the phone according to many poskim.[158]
  3. Someone who is praying for a mortally ill patient to get better and doesn't know if he is still alive should pray for his well-being and not specifically for him to get better.[159]

Burial and Mourning

Burial

  1. Each place should follow the guidelines that are in place for safety. If a minyan isn't possible, then the next thing that is to try to have is Jews doing the burial. If they don't even let that, then afterwards a Jew should check that the burial by the non-Jews was done properly in the ground.[160]
  2. It is forbidden to cremate and it is still considered not dangerous to properly do a burial with no tahara and minimal involvement of the fewest people or simply the cemetery workers.[161] Recently, the situation in NY changed and it is possible to do a minimal tahara with proper safety guidelines.[162]
  3. At this time the chevra kadisha should not perform a tahara for the deceased since it could lead to danger.[163]
  4. A person who was buried in America because of the corona virus but was planned to be buried in Israel can later when the virus isn't an issue be reburied in Israel, even though generally we don't rebury someone who was buried.[164] See the topic of reburying a corpse in general.
  5. Regarding burials on Yom Tov and Yom Tov Sheni, see Rav Schachter's Guidlines for burial on Shabbat and Yom Tov
  6. The chevra kaddisha should make sure not to bury in a plastic bag. The proper procedure halachically is not to use a plastic bag or to tear it.[165]

Kriyah

  1. The rabbi could do the Kriyah for the mourner with gloves and a mask or he can simply tell the mourner to do it.[166]

Avelut

  1. A person who is no going to be involved in the burial anymore because the deceased was given to the chevra kaddisha then he is not considered an Onen anymore and should begin Avelut (mourning). However, if he is going to call relatives to tell them about the levaya then he is still an Onen.[167]. If he is going to watch the burial with Zoom or listen on the phone it is unclear if he is still an Onen.[168]
  2. On Erev Pesach if someone is buried before Chatzot (midday) the relatives should observe Avelut (mourning) before Chatzot and then at Chatzot it is considered like a Yom Tov and the rest of the Shiva is cancelled. If the person is buried after Chatzot they should observe Avelut before Yom Tov and then the Yom Tov will come and cancel the rest of Shiva.[169]
  3. A mourner shouldn't eat his first meal after the burial, the Seudat Havrah, from his own food; other should provide that food. If at this time when people are concerned for COVID19 and might not send food, if the mourner knows that he isn't going to be sent food, he can eat the first meal from his own food.[170]
  4. A mourner whose relative isn't going to be buried for some undefined time because of the backlog at the cemetaries, once he completed preparing for the burial he isn't considered an Onen and also doesn't begin his period for mourning. However, if he knows the date of when the burial will begin and will not be able to be involved in the burial, he is considered to have begun his mourning period once he completed preparing for the burial.[171]

Kaddish and Iyluy Neshama

  1. Under the circumstances a person can not recite the kaddish because minyanim aren't available. Therefore, a person should take upon himself to learn mishnayot for the deceased.[172]

See Practices_in_the_Mourner's_House#Iyluy_Neshama and Kaddish pages.

Kibbud Av Vem

  1. If one's parents ask him to do something which the department of health has deemed unsafe a person should not listen to his parents in such a case and that isn't a breach of Kibbud Av Vem.[173]

Violating Shabbat for Pikuach Nefesh

On Shabbat or Yom Tov, if anyone has any concern whatsoever that they are in serious danger because of deteriorating health, they should immediately call a doctor or go to the hospital.

  1. It is a well established halacha that it is not only permitted but even a mitzvah to violate Shabbat in order to safe a life or to remove a situation that presents even a slight chance of danger.[174] The question is how to define the threshold of danger.[175]
  2. In certain cases of emergency regarding corona virus it would be allowed to violate Shabbat.[176] Obviously every single case is different and one should learn the laws of Pikuach Nefesh from a rabbi in advance.
  3. If a person is discharged from the hospital on Shabbat and they need him to leave because of the lack of space that they have because of the numbers of people who are ill, his family member can drive to get him. They should do a Shinuy when turning on the car like turning the key with one's weaker hand, or pressing the button on the key with one's knuckle. Also, when turning off the car one should use a Shinuy.[177] However, a similar question regarding a nurse returning from the hospital on Shabbat some poskim say that she may not drive herself but rather should take a non-Jewish cab and just be careful when in and after leaving the taxi.[178]
  4. If a relative is in the hospital and the family members would call the hospital that would indicate to the doctors and nurses that the family cares and the patient will receive better treatment, it is permissible to do so on Shabbat or Yom Tov.[179]

Doctors Working in the Hospital

  1. Regarding the larger issue of halachic triage see Rav Schachter (Piskei Corona #15 Updated). Here is a relevant sourcesheet on Halachic Triage. Rav Asher Weiss (Teleconference April 6 2020, min 5-15) discusses triage in halacha and what doctors should do.[180]
  2. A doctor may and is encouraged to perform a life saving procedure if he is wearing the correct protective gear.[181]
  3. A doctor returning from the hospital on Shabbat and needs to shower for health reasons so as not to catch the corona virus on his body or clothing, may do so. If he can manage with a cold shower, he should do so. If he can't, he may turn on the hot water with a shinuy.[182]

Mesira and Rodef

  1. If your doctor actually ascertains that there is a sakanat nefashot, mortal danger, involved with a certain large gathering that someone is doing then it is permitted to tell the authorities. However, otherwise it is forbidden because of informing upon another Jew (mesira). This can be a very difficult measure to actually properly assess.[183] Some say that it is obligatory to be moser to the police on someone who is supposed to be in quarantine and isn't.[184]
  2. Some hold that if a person is supposed to be in quarantine and they are not they are considered a rodef. However, obviously one should first speak to him and convince him to do what is safe.[185]

Links

Sources

  1. ↑ Rav Aviner (Keter Yitnu Lecha p. 34) interestingly describes the sources in general about the Jewish view on handshaking and whether it is a Chukot Hagoyim. The poskim hold that in it isn't however, at this time it is forbidden because of the health concerns.
  2. ↑ Rav Yitzchak Yosef, Rav Hershel Schachter, Rav Asher Weiss (Teleconference March 22 2020), OU (March 20 2020), Rav Shmuel Fuerst (min 53), Rav Nevinsal, Rav Chaim Kanievsky, Rav Shlomo Aviner (Keter Yitnu Lecha p. 34), and RCBC letters. An article on kikar.co.il describes how the gedolim are currently davening privately including: the Gerre rebbe, Rav Shalom Kohen, Rav Gershon Edelstein, Rav Moshe Shternbuch, Rav Yitzchak Yosef, Sanser Rebbe, Rav Bakshi Doron, Rav Dovid Yosef, Bavian Rebbe, and Rav Sheiner.
    • Endangering Oneself to Learn Torah: Ketubot 77b records and praises the practice of Reish Lakish to teach Torah to those ill with tzarat, some translate as leprosy, even though it is contagious. The gemara explained that he did so out of his love for Torah. Daf Al Hadaf cites Mishnat Pikuach Nefesh 69:7 who asks how Reish Lakish could endanger himself and rely on a miracle. He answers that the disease he was concerned with was only dangerous to health but not life threatening.
  3. ↑ Rambam Taniyot 1:1-3, Rav Reuven Epstein emphasizes that we need to take a lesson from corona since it overtly a hardship for Jews and humanity and a sign from Hashem. Rabbi Penner discussed how we can revitalize our strength in mitzvot at this time based on better appreciating the lessons of Shema. Rav Asher Weiss (Teleconference March 22, 2020) introduced his shiur by discussing how we can strengthen our commitment to Ben Adam Lchavero. Rav Aviner (Keter Yitnu Lecha) wrote many lengthy pieces on the hashkafic questions related to COVID19.
    • Rav Asher Weiss ("Safek Bidud" Nissan 5780) wrote that a person who isn't sure if they were exposed to someone with the virus should quarantine since we are strict on safek nefashot.
  4. ↑ OU Policy (accessed June 3 2020).
    • Rabbi Meir Twersky (in Hebrew and in English) wrote lengthily how important it is to be careful about health and there shouldn't be any minyanim until it is completely safe such as when vaccines are available. Doing so is endangering the lives of individuals and forbidden for the sake of davening with a minyan.
  5. ↑ OU Halacha Yomi June 15 2020 based on Minchat Yitzchak 2:44
  6. ↑ In general it is valuable to put on Tefillin at home and walk with them to shul (Shulchan Aruch 25:2, Yalkut Yosef 25:36). Yalkut Yosef 30:12 writes that if one is going to have to drive to shul it is better to put Tefillin on in Shul than at home and drive with them on since driving with them on is likely to cause a hesech hadaat from the tefillin, interruption of thought, and it is forbidden to have a hesech hadaat while wearing tefillin.
  7. ↑ Mishna Brurah 25:8. Piskei Teshuvot 25 fnt. 58 notes that today our streets are assumed to be clean but nonetheless the practice isn't to put on Tefillin at home and walk with them in the street to shul.
  8. ↑ Shulchan Aruch O.C. 53:3 writes that a person who just got their tallit shouldn't put it on between Psukei Dzimra and Yishtabach but rather between Yishtabach and Birchot Kriyat Shema. Mishna Brurah 53:6 cites the Eliya Rabba who says that the same is true of putting on Tefillin. Mishna Brurah 53:5 explains that it is acceptable to make the bracha upon wearing Tallit and Tefillin between the paragraphs of Psukei Dzimra but it shouldn't be said after one finishes Psukei Dzimra before Yishtabach. Rabbi Yosef Adler (accessed Jun 20, 2020) writes that one should put tefillin on and off for psukei dzimra at home and then come to shul.
  9. ↑ Rabbi Lebowitz on Tefillin in Outdoor Minyanim
  10. ↑ Rabbi Lebowitz on Tefillin in Outdoor Minyanim based on Rav Ovadia's teshuva that there's no chatzitza for the wrappings upon the hand.
  11. ↑ Rabbi Hoffman based on most rabbanim he spoke with thought that the baal koreh should get all of the aliyot. He also quoted Rabbi Zilberstein who opted to giving the aliyot to brothers consecutively as opposed to the baal koreh repeatedly. Rabbi Lebowitz quoted Rav Schachter that the baal koreh should take all of the aliyot without brachot and not have others come get an aliyah because of the danger having people not social distancing. Rav Shraga Kallus (at the end) agreed. The reason maftir is skipped is based on the Rama 282:5 who says that they shouldn't give the maftir which is repeating psukim to someone who already got an aliya. Mishna Brurah 282:29 clarifies that if there's no such person available they shouldn't do maftir since the sheviyi aliya can count as maftir. In such a case, Mishna Brurah writes that the Kadidsh should be done after haftorah and the one who got the sheviyi aliya should do haftorah. Rav Hershel Schachter (Piskei Corona #38) wrote that this practice of skipping maftir was to be followed for this situation.
  12. ↑ Rav Hartman explaining the position of Rav Shternbuch
  13. ↑ Rabbi Lebowitz was lenient and he also quoted Rav Asher Weiss being lenient.
  14. ↑ Rabbi Aryeh Lebowitz, Laws of Praying Beyachid (Adar 5780) by Rabbi Yonatan Nacson p. 1 citing Yalkut Yosef 89:1
  15. ↑ Rabbi Aryeh Lebowitz and Rabbi Moshe Heinemann around minutes 5-7
  16. ↑ Rav Asher Weiss (Minchat Asher, Volume on coronavirus, Inyane Tefila section, Chapter 16, Subchapter 2, page 41). Rav Asher Weiss adds that there is no distinction between a man or a woman in this situation, so praying with one's wife or daughter is equally preferable to praying with one's son.
  17. ↑ Rabbi Aryeh Lebowitz
  18. ↑ Shulchan Aruch 90:4 writes that there should be windows in a place where one davens. Rabbi Aryeh Lebowitz suggested that the same should be done for when we daven at home to daven in a place where there is a window.
  19. ↑ Rabbi Aryeh Lebowitz
  20. ↑ Rabbi Aryeh Lebowitz
  21. ↑ Rabbi Aryeh Lebowitz
  22. ↑ Laws of Praying Beyachid by Rabbi Nacson p. 2, Rabbi Aryeh Lebowitz citing Rabbi Akiva Eiger teshuva 71
  23. ↑ Rabbi Aryeh Lebowitz quoting Rav Schachter
  24. ↑ Rav Bention Mutzafi (55:10)
  25. ↑ Rav Nevinsal stated that one should not recite Avinu Malkenu during Nissan. See Divrei Yatziv OC 75 for different minhagim about saying Avinu Malkenu during Nissan. See discussion page.
  26. ↑ Mishna Shabbat 9b, Rabbi Aryeh Lebowitz. Rabbi Moshe Heinemann around minutes 5-7 says that if one sets an alarm, that should be sufficient
  27. ↑ Igrot Moshe 5:12:1 writes that regarding a Shabbos Sheva Brachos since it is just the family and it is a temporary situation no mechitza is necessary.
  28. ↑ [Rav Schachter (Piskei Corona Iyar 26 5780)]
  29. ↑ Laws of Praying Beyachid p. 10 citing Shulchan Aruch O.C. 268:8
  30. ↑ Rabbi Moshe Heinemann at around 24:45. At around 34 minutes, he clarifies that this can be done even by yourself, though normally we try to say it with at least two
  31. ↑ Mishna Brurah 134:13
  32. ↑ OU. Rav Schachter (Piskei Corona #14) writes that a person shouldn't try to make a minyan on his lawn spread out even if there's a small remote chance of spreading the virus. He also held that making a minyan with ten people standing on different balconies or porches doesn't count as a minyan. Rav Aviner (Keter Yitnu Lecha p. 35) writes that certainly a person should not attend a minyan because of the danger and one may not rely on the zechut of a minyan to protect him, one needs to be safe. Rav Asher Weiss agrees that one must pray alone in order to avoid potential danger (Minchat Asher, Volume on coronavirus, Inyane Tefila section, Chapter 16, page 36).
  33. ↑ Rav Asher Weiss (Minchat Asher, Volume on coronavirus, Inyane Tefila section, Chapter 16, Subchapter 1, page 40).
  34. ↑ Rav Schachter (Piskei Corona #14) holds that it isn't a valid minyan. Similarly, Rav Yitzchak Yosef also holds that it isn't a valid minyan and it involves safek brachot and the like. However, Rav Shternbuch (teshuva Nissan 8 5780) held that it is a valid minyan. To satisfy all the opinions the shaliach tzibur should have in mind that when he does chazarat hashatz that he could be praying a voluntary tefillah. They can't join if they're across the street and within ten tefachim of the ground. The shaliach tzibur needs to be able to see everyone. For kriyat hatorah that is done with porches initially one should call up the baal koreh or anyone on his porch, then one can even call up to an aliya someone on another porch as long as he can hear the baal koreh. The kohanim should leave before retzah because they can't say birkat kohanim. Someone davening alone doesn't have to hear kriyat hatorah since it is an obligation of the community and not individual. Rav Asher Weiss (Teleconference with Aguda, April 2 2020) was also inclined to hold that it is possible to make a minyan with people on porches who can see each other.
    • Mishna Brurah 55:48 based on Rashba responsa 1:96 holds that one can learn from the laws of zimmun that if people can see each other they can join for minyan. However, Shaarei Knesset Hagedola 55:6 and many others hold that they can't join. See Yalkut Yosef 90:29 for the sources.
    • Rav Asher Weiss writes that a minyan can be created between men praying from their respective porches in order to prevent the grave danger of congregating in closer proximity, and kadish and kedusha may be recited (Minchat Asher, Volume on coronavirus, Inyane Tefila section, Chapter 18, Subchapter 2, page 53). In another teshuva ("Histarfut Lminyan" Nissan 5780) wrote that he thought that one couldn't join people across the street from one another.
  35. ↑ Rav Schachter (towards middle), Rabbi Nacson in Laws of Praying Beyachid p. 4 based on Yalkut Yosef 5775 ed Yamim Noraim p. 17, Yabia Omer 1:19:18, Chazon Ovadia Purim p. 56
  36. ↑ Rav Schachter (towards middle). Rav Asher Weiss says that it is appropriate to fix a time for people to pray together remotely. Rav Asher adds it will help ascertain that prayer is done properly, on time and with concentration. Nonetheless, chazarat hashatz and devarim shebikdusha must be omitted. (Minchat Asher, Volume on coronavirus, Inyane Tefila section, Chapter 17, pages 45-46). In Minchat Asher (Corona second edition n. 24) writes that it isn't clear if there's a special time of mercy when many people daven at the same time even though it isn't a minyan. Nonetheless, it is a good thing to do.
  37. ↑ Rav Schachter (towards middle), Rav Aviner (Keter Yitnu Lecha p. 35), Rabbi Nacson in Laws of Praying Beyachid p. 4 based on Yalkut Yosef 5775 ed Yamim Noraim p. 17, Yabia Omer 1:19:18, Chazon Ovadia Purim p. 56, Rav Asher Weiss (teshuva "Aniyat Amen" Nissan 5780)
  38. ↑ Rav Asher Weiss (teshuva "Aniyat Amen" Nissan 5780)
  39. ↑ Rav Schachter cited by Rav Aviner (Keter Yitnu Lecha p. 35) and Rav Aviner agreed.
  40. ↑ Rav Dovid Feinstein cited by Rabbi Fink and Rav Aviner (Keter Yitnu Lecha p. 35)
  41. ↑ [Rav Schachter (Piskei Corona Iyar 26 5780)]
  42. ↑ Rav Willig (min 30-34)
  43. ↑ Shulchan Aruch 233:1, Mishna Brurah 233:11
  44. ↑ Rav Schachter (Piskei Corona #36)
  45. ↑ Rabbi Moshe Heinemann at around 28:30 in the name of Rav Moshe Feinstein, because Hashem will not punish you by not sending the angels when you weren't able to attend shul.
  46. ↑ Rav Schachter (Piskei Corona #25)
  47. ↑ Rav Chaim Kanievsky
  48. ↑ Rabbi Aryeh Lebowitz quoting Rabbi Willig. Rabbi Moshe Heinemann around minutes 7-10 agrees that you should do so on Shabbat, but that it is not necessary on Monday and Thursday.
  49. ↑ Rav Schachter (Piskei Corona #8)
  50. ↑ Rabbi Aryeh Lebowitz based on Rama and Magen Avraham.
  51. ↑ Rav Schachter (Piskei Corona #32), Rav Yizchak Yosef. Hear Rav Dovid Yosef on this topic.
  52. ↑ Rabbi Yonatan Nacson in Laws of Praying Byachid (p. 10) citing Rav Asher Weiss
  53. ↑ [https://www.yutorah.org/lectures/lecture.cfm/950291/rabbi-hershel-schachter/piskei-corona-8-krias-hatorah/ Rav Schachter (Piskei Corona #8)
  54. ↑ Mishna Brurah 134:13
  55. ↑ Rav Schachter (Piskei Corona #24) explains that anim zemirot was instituted only for a minyan, and according to Rav Soloveitchik was considered a dvar shebekedusha.
  56. ↑ Rav Schachter (towards middle), Rav Nevinsal
  57. ↑ Rav Schachter (towards middle), Rav Schachter (Piskei Corona, April 23 2020)
  58. ↑ Yabia Omer OC 8:15:15, Divrei Dovid 5:3. See Divrei Dovid citing Birkat Hashem v. 4 p. 452 who implies that the minyan doesn't have to be in the same room as long as they can hear the bracha.
  59. ↑ Rama 219:8, Rav Asher Weiss (March 15 2015, min 11)
  60. ↑ Rabbi Mansour ("Saying Birkat Hagomel Within 3 Days and Laws of Birkat Hagomel Following A Sickness")
  61. ↑ Rav Shmuel Fuerst (min 1-5),Rav Meir Elbaz (min 17-8)
  62. ↑ Rav Herschel Schachter (teshuva Rosh Chodesh Nissan 5780), Rav Nevinsal. Rav Yitzchak Yosef and Rav David Lau said that one should not go outside to burn chametz or kasher pots.
  63. ↑ Rav Elbaz (min 26), Rav Asher Weiss (Teleconference, March 29 2020 11am)
  64. ↑ Rav Schachter (min 20), Rav Aryeh Lebowitz (min 9-11). Rav Herschel Schachter (teshuva Rosh Chodesh Nissan 5780) explained the reason why the hatarat nedarim isn't necessary. Rabbi Moshe Heinemann at around 46:45 agrees that if there is a big loss one can be lenient and sell chametz and it would not require hatarat nedarim, although he isn't so sure that it would be a big loss to an individual.
  65. ↑ Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2), Nefesh Harav p. 179, Rav Schachter (min 1-5) explained that the minhag is to make a kinyan to appoint a someone to sell something for you. This is classically done with a handing of a handkerchief from the rabbi to the one selling chametz. However, when they call on the phone that isn't possible. The Steipler held in such a case it isn't necessary to be careful about that minhag and simply have the person orally declare that he appoints the rabbi. However, Rav Soloveitchik felt that we should try to fulfill the minhag in any event. How can it be fulfilled? One can have someone standing in the room next to the person on the phone give something to the person on the phone on behalf of the rabbi. That is an effective halachic kinyan on behalf of the rabbi (see Kiddushin 7a). Rav Shmuel Fuerst (min 10) explained that one can appoint the rabbi to sell his chametz online. Rav Asher Weiss (Minchat Asher Corona p. 66) agrees. Rav Nevinsal allowed appointing the rabbi online if he is a talmid chacham.
  66. ↑ Rav Schachter (Piskei Corona #10)
  67. ↑ Rav Schachter (Piskei Corona #17) explains that it isn't considered rotzeh bkiyumo, wanting the chametz to continue to exist, to order the chametz since one doesn't insist on any particular box of chametz that the company provides. However, one certainly may not acquire it with a kinyan such as picking it up or moving it. Even if it is delivered into one's property if one has intention not to acquire it, one doesn't acquire it. Yet, one can't even protect it since doing so is an issue of rotzeh bkiyumo. Rav Willig (April 1 2020, min 0-2) agreed in technical terms.
  68. ↑ Rav Aryeh Lebowitz (min 11-15)
  69. ↑ Rav Asher Weiss (teshuva "Shimush Bpesach B'alchogel" Chol Hamoed Pesach 5780)
  70. ↑ Rav Schachter (Piskei Corona #7)
  71. ↑ Rav Schachter (Piskei Corona #7)
  72. ↑ Rav Herschel Schachter (teshuva Rosh Chodesh Nissan 5780)
  73. ↑ Rav Hershel Schachter (Piskei Corona #9)
  74. ↑ Rav Asher Weiss (Minchat Asher Corona p. 73-4) writes that a person who has the practice to recite the Hallel the night of the seder after davening can do so with a bracha even when davening individually. Rav Hershel Reichman, based on Rav Moshe Soloveichik (as quoted in Shiurim L'zecher Abba Mari Part I, Kuntres B'inyanei Kriat Shema, ft. 4), agreed.
  75. ↑ Yachava Daat 5:34, Teshuva written by Rabbi Mordechai Lebhar author of Magen Avot (Erev Shabbat Hagadol 5780), Kaf Hachaim 487:38-42
  76. ↑ Rav Schachter (Piskei Corona #13)
  77. ↑ Rav Schachter (Piskei Corona #9)
  78. ↑ Rav Schachter (Piskei Corona #9)
  79. ↑ Kaf Hachaim 114:8 and Halacha Brurah v. 6 p. 145 rule that the primary halacha is that there's no prohibition to begin to start to say Morid Hatal before the Shaliach Tzibbur. It is only forbidden for an individual to begin Mashiv Haruach Umorid Hageshem before the congregation does. This is the approach of the Bet Yosef citing the Ran, Pri Chadash, and Maamar Mordechai, unlike the Raavad cited by the Tur 114:2. However, in a regular year, the Kaf Hachaim and Halacha Brurah recommend being strict for the Raavad to have the Shaliach Tzibur announce before the Mussaf that everyone should begin to say Morid Hatal.
  80. ↑ Rav Yosef Tzvi Rimon (Teshuva Chol Hamoed Pesach 5780)
  81. ↑ Rav Schachter (towards beginning). This is acceptable for Sephardim as well even with a bracha as described by Rav Ovadia Yosef in Yachava Daat 1:14 and Chazon Ovadia (Pesach Hilchot Leil Haseder 5763 Edition p. 76). Rav Ben Chaim holds that one should really used hand baked matzah but if one can't acquire any then one can use machine matzah. Rav Willig (min 2) has a similar approach.
  82. ↑ Rav Asher Weiss (Teleconference March 22 2020, min 19) said that there's no concern to use the hand-baked matzot since they were baked earlier in the year. His personal minhag is to have only hand baked matzot. In terms of using machine matzah he felt that it is only a chumra not to use them even for the mitzvah of motzei matzah and one could use them if there's no other option.
  83. ↑ Rav Schachter (Piskei Corona #19)
  84. ↑ Rav Schachter (Piskei Corona #19) explained that usually we use the concept of hoil, since guests might arrive who can eat the food one cooked, to permit cooking from one day of Yom Tov to Shabbat. However, this year that seems not to be applicable. Rav Schachter explained based on the Maharam Chalavah that hoil doesn't necessitate that one actually have guests or even have the ability to have guests, it is rather a halachic principle since objectively it is possible to have guests the eruv is effective.
  85. ↑ Rav Schachter (Piskei Corona #19) explained that since theoretically it is possible to get the box alone for a few minutes it isn't completely inaccessible (see Har Tzvi OC 2:16).
  86. ↑ Rabbi Mansour, Rav Yitzchak Rubin of Har Nof (teshuva Erev Shabbat Shemini 5780)
  87. ↑ Ateret Paz (Birkat Ilanot) p. 154-6, Rav Hershel Schachter (Piskei Corona, April 23 2020)
  88. ↑ Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2), Rav Ben Chaim
  89. ↑ Rabbi Mansour, Rav Ben Chaim
  90. ↑ Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2). Rav Schachter (towards beginning). Rav Aryeh Lebowitz (min 1-4) explained that Rav Schachter and Rav Shlomo Zalman Auerbach hold that it is enough to listen and join with the siyum over the phone or video call. However, other poskim don't like this leniency. Rav Asher Weiss (Teleconference March 22 2020, min 7) agreed that one can be yotzei with a siyum over the phone or video for the tanit bechorot. Rav Shmuel Fuerst (min 6) agreed that this year you can be yotzei the siyum over the phone since it is an extenuating circumstance. Rav Avigdor Nevinsal agreed that you can be part of a siyum over the phone and the meal one has afterwards is a seudat mitzvah. Rav Ben Chaim holds that it is better to make a siyum oneself even on a tractate of mishna but if that's not possible one can listen on the phone.
  91. ↑ Rabbi Mansour
  92. ↑ Rama 426:4
  93. ↑ Pri Megadim M"Z 426:4, Mishna Brurah 426:21
  94. ↑ Rav Ben Chaim
  95. ↑ Rav Elyakim Levanon wrote that it is fine to do art projects with children on Chol Hamoed even if they involve coloring, weaving, decorating the house because they aren't considered an exaustive effort and are meant for the kids to have a good time.
  96. ↑ Rabbi Eliyahu Abergel and other rabbis
  97. ↑ Rav Asher Weiss (Teleconference March 22 2020 11am, min 39; teshuva in Minchat Asher Corona pp. 75-6), Rav Herschel Schachter (teshuva Adar 29 5780), Rav Mordechai Willig (min 20-22), Rav Yosef Tzvi Rimon. Rav Willig's held that it is absolutely forbidden and it is a tremendous zilzul Shabbat besides questions of others prohibitions of Shabbat.
  98. ↑ Rabbi Yair Hoffman describes how 3 of the original signers of the lenient ruling would only permit under life and death needs and not in general. However, another article describes how some of the original rabbis who were lenient confirmed their opinions.
  99. ↑ Rav Yosef Tzvi Rimon
  100. ↑ Rav Herschel Schachter (teshuva Adar 29 5780). Rav Willig (min 24) agrees that we violate Shabbat for someone who is suicidal but they can use the phone.
  101. ↑ Rav Schachter (Piskei Corona #21), Rav Nevinsal
  102. ↑ https://www.yutorah.org/lectures/lecture.cfm/950659/rabbi-hershel-schachter/piskei-corona-16-haircuts-on-chol-hamoed-and-sefira/ Rav Schachter (Piskei Corona #16)
  103. ↑ [https://www.yutorah.org/lectures/lecture.cfm/952458/rabbi-hershel-schachter/piskei-corona-30-the-aveilus-of-sefirah/ Rav Schachter (Piskei Corona #30) explains that the sefira has the status of 12 Months of mourning in which a person minimizes indulgence in pleasures, however, if it leads to pain then that wasn't included in the required mourning. The minhag not to listen to music during sefira can be waived for someone who otherwise would be emotionally distressed. It is preferable that he listen to classic music and not music that leads to dancing. Rav Asher Weiss (Minchat Asher Corona Second Edition n. 47) writes that we can't generally permit music during sefirat haomer. We can be lenient for somenoe who is near depression or for a parent watching small children, especially if it isn't live and when it isn't simcha music that leads to dancing.
  104. ↑ Rav Schachter (Piskei Corona #30)
  105. ↑ Rav Schachter (Piskei Corona #40)
  106. ↑ Rav Schachter (Piskei Corona #40)
  107. ↑ Rav Schachter (Piskei Corona #40)
  108. ↑ Rav Schachter (Piskei Corona #37)
  109. ↑ Rav Shachter (Piskei Corona #43)
  110. ↑ Rav Shachter (Piskei Corona #43)
  111. ↑ Rav Hershel Schachter (Piskei Corona #12), Rabbi Shay Tahan. Rav Asher Weiss (March 29 2020) said it is obviously permitted to overlook the chumra of not showering when the woman returns from mikveh at these times.
  112. ↑ Rav Schachter (Piskei Corona #26)
  113. ↑ Rav Schachter (Piskei Corona #26)
  114. ↑ RCBC letter on yeshivaworld.com
  115. ↑ Rav Asher Weiss (Teleconference March 22 2020, min 12)
  116. ↑ Rav Aryeh Lebowitz (min 5-9), Rav Ben Chaim
  117. ↑ Rav Aryeh Lebowitz (min 5-9), Rav Mordechai Willig (min 3-4)
  118. ↑ Rav Aryeh Lebowitz (min 5-9), Rav Ben Chaim. Rav Nevinsal said that one could rely upon this if there was no other option. Rav Mordechai Willig (min 14-16) allows selling the kelim to a non-Jew. Rav Yosef Tzvi Rimon (teshuva dated Nisan 1 5780) recommended this.
  119. ↑ Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 1), Rabbi Mansour
  120. ↑ Rav Mordechai Willig (min 5-12) said that one shouldn't use the solution to make the pots hefker since you're using the kelim. See Sefer Tevilat Kelim p. 84 based on Maharil Diskin. See S"A Harav 445:1 that hefker that isn't meaningful since you plan to reacquire it isn't a solution. However, Rav Elyashiv and Rav Soloveitchik allowed it in extenuating circumstances. Rav Asher Weiss (Minchat Asher Corona p. 72) writes that one should avoid using new pots and relying on this leniency to mafkir but in an extenuating circumstance one can rely on it.
  121. ↑ Rav Asher Weiss (Teleconference, March 22 2020 11am), Rav Yosef Tzvi Rimon (Teshuva dated Nisan 1 5780)
  122. ↑ Rav Nevinsal, Rav Chaim Kanievsky
  123. ↑ Rav Schachter (Piskei Corona #22)
  124. ↑ Rav Neventzal, Rav Schachter (Piskei Corona Teshuva #11), Rabbi Moshe Heinemann at about 16:45
  125. ↑ Rav Rimon pointed out that using one's wife to acquire the money to someone else is a dispute and should be avoided.
  126. ↑ Rav Yosef Tzvi Rimon (teshuva 12 Nissan 5780)
  127. ↑ Rav Yosef Tzvi Rimon (teshuva 12 Nissan 5780)
  128. ↑ Rav Schachter (towards end)
  129. ↑ Rav Asher Weiss (Corona Teshuvot 3:14 pp. 44-6) writes that he doesn't know any source to justify Rav Schachter's ruling that it is permitted to substitute another parsha for the maftir and haftorah. Rather it is better to take out the sefer torah after davening to read without brachot. He explains that there's no prohibition to take out a sefer torah for learning and teaching torah even without brachot unlike the Netsiv (Meishiv Dvar 1:16 based on Magen Avraham 144:5 and Yerushalmi Brachot 52b; see also Torat Refael 2). Furthermore it isn't considered a disgrace to the sefer torah in an extenuating circumstance such as this. However, the rabbi should judge what makes the most sense and what will lead to the most kavod shamayim.
  130. ↑ Rav Nevinsal
  131. ↑ Rav Nevinsal, (Keter Yitanu Lecha p. 38)
  132. ↑ Rav Schachter (towards beginning)
  133. ↑ Rav Nevinsal
  134. ↑ Rav Ben Chaim
  135. ↑ Rav Schachter (Piskei Corona #18) explained that although it isn't possible to recite Sheva Brachot and seemingly they forbid the couple to each other without Sheva Brachot in this extenuating circumstance one can rely upon the opinion that the wedding is valid and they are permitted even without Sheva Brachot (see Nodeh Beyehuda EH 1:56). For birkat erusin certainly having a minyan isn't critical (Shulchan Aruch E.H. 34:4) although it is preferable and in this circumstance unnecessary. From Bet Shmuel 64:4 it appears to be a dispute between the Shulchan Aruch and Rama whether one is allowed to have a wedding at all if it is extremely difficult to get a minyan, the Rama being lenient. See Rabbi Basalely about a social distanced wedding.
  136. ↑ Rav Schachter (Piskei Corona #22)
  137. ↑ Rama 562:1 writes that Ashkenazim hold that even for an incomplete fast one can recite anenu. Mishna Brurhah 562:48 references this Rama in discussing a fast that was accepted to fast until chatzot. The Mishna Brurah 562:7 cites a debate as to whether one should omit the words צום תעניתנו while reciting עננו in such a scenario as many poskim argue that a half fast is not considered a fast and therefore one would not want to risk speak falsely, particularly when he is speaking to Hashem.
  138. ↑ Mishna Brurah 562:6
  139. ↑ Shulchan Aruch 562:10-11 holds that a incomplete fast is not considered a fast with respect to saying anenu. Therefore if one only fasts until chatzot one should not recite anenu.
  140. ↑ Shulchan Aruch and Rama 562:5
  141. ↑ Rav Aviner (Keter Yitnu Lecha p. 35), Chief Rabbi Rabbi David Lau
  142. ↑ Gemara Tanit 11a, Shulchan Aruch O.C. 240:12
  143. ↑ Mishna Brurah 574:9
  144. ↑ Rama 240:12 based on Yerushalmi Tanit. Olot Tamid 240:6 (cited by Kaf Hachaim 240:85) understands the Rama to apply to any type of tragedy that we would declare a fast over.
  145. ↑ Shaarei Knesset Hagedola (Hagahot Tur 240:5) writes that tashmish is only forbidden during a famine, plague of the crops, locusts and the like which cause a famine but not for other tragedies or troubles. Kaf Hachaim 240:85 rules like the Shaarei Knesset Hagedola either because that is the explanation of the Yerushalmi or we don't follow the Yerushalmi.
  146. ↑ Shulchan Aruch O.C. 574:11 writes that it is permitted for a couple to have tashish on mikva night. Mishna Brurah 574:11 cites the Magen Avraham who argues with Shulchan Aruch but then he cites the Bigdei Yesha and Nahar Shalom who are lenient and there's what to rely on to follow Shulchan Aruch. Mishna Brurah concludes that certainly one can be lenient at a time when it isn't a famine and it is just another time of distress in the world.
  147. ↑ Shulchan Aruch O.C. 240:12, 574:4, Mishna Brurah 240:47
  148. ↑ Mishna Brurah 574:12
  149. ↑ Mishna Brurah 240:46
  150. ↑ Tzitz Eliezer 13:21
  151. ↑ Rabbi Ehrman on yutorah. Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 15) was lenient he said that the situation presently isn't one that rises to the level where we need to declare a fast. Also, since domestic violence recently has been on the rise because of the quarantines one shouldn't be strict in this area.
  152. ↑ Rabbi Zylberman on yutorah. Mordechai b"m 343 writes that if there's a decree in the town that the teachers can't teach the teachers should still be paid. Rama C.M. 321:1 cites this Mordechai and applies it to any worker in 334:1. The Sama 334:2 argues with the Mordechai and holds that since the employee can't work and both aren't at fault and both couldn't foresee this the employer is exempt. Netivot 334:1 limits the idea of the Mordechai to a teacher and not other employers since a teacher is paid for sachar betela (see Laws_of_Learning_Torah#Taking_Money_for_Learning_and_Teaching_Torah). Shach 334 holds that this opinion of the Mordechai only applies if majority of the town ran away because of a crisis but if only a minority runs away then the employee isn't entitled to payment. Aruch Hashulchan 334:10 has another approach. If the situation prevents the worker from working then he is entitled to pay but if he runs away then he isn't. Rabbi Zylberman explained from Mishpat Poalim we think that this is a case of Hamotzei Mchavero Alav Harayah, whoever is holding onto the money can claim that he is exempt from paying or returning the money. Rav Asher Weiss in Minchat Asher 2:106 says that they should make a compromise, and Rav Bleich (Contemporary Halachic Problems v. 4) thinks that we follow the Rama. Once the Chatom Sofer had a case in his town and he felt that they should pay but he couldn't force everyone to pay it so he told them to pay half. Rav Yona Reiss had a case where they made a compromise. Rabbi Orlian on the Business Halacha Weekly (Shabbos Hagadol 5780) writes that basically the one cancelling doesn't have to pay and there is a case to be made for a refund, however, one should compromise.
    • Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 21-25) thought that one should compromise and give the workers who aren't working 30% of their pay. This applies Jewish and non-Jewish workers. This is based on the Rama and Sama CM 221. As for the day schools and daycares that are closed and not providing services one theoretically should be exempt. Since it might be devastating to the schools one needs to wait until the government makes a decision. Either way, we should wait until there is a major decision from the government or authorities and follow that. Until then for the schools we should pay so that the teachers can have a salary for their parnasa.
  153. ↑ Rabbi Zylberman on yutorah
  154. ↑ Rav Yakov Sinai based on Rama in teshuva, Shach CM 312 and other sources
  155. ↑ Rav Schachter (Piskei Corona #27) writes that it is important to reach a peshara, compromise, with respect to the question of how much a person should be paid in return for the pesach programs that were cancelled.
  156. ↑ [https://www.yutorah.org/lectures/lecture.cfm/951789/rabbi-hershel-schachter/piskei-corona-27-the-importance-of-tzedaka-and-chesed/ Rav Schachter (Piskei Corona #27)
  157. ↑ Rav Yakov Sinai (min 3) explains that although the Rama in a teshuva and Knesset Hagedola hold that one should visit the sick even if they have a contagious disease, the Shulchan Gavoha and others disagree and that is the halacha.
  158. ↑ Rav Shlomo Aviner (Keter Yitnu Lecha p. 34) citing Igrot Moshe YD 1:223 and Tzitz Eliezer 8:5. Rav Aviner added that the main idea of bikur cholim is to do what is best for the patient and in our context that is to call.
  159. ↑ Rav Schachter (Piskei Corona #25)
  160. ↑ Rav Mordechai Willig (min 26-8). Rav Schachter (Piskei Corona #20) said that they should specifically have as few people as possible for the burial and maybe just the workers and that too fulfills the mitzvah of burial.
  161. ↑ Rav Schachter (Piskei Corona #20)
  162. ↑ Rav Schachter (Piskei Corona #41) quoting Rabbi Elchanan Zohn, a international expert on Jewish burials
  163. ↑ Rav Schachter (Piskei Corona #20)
  164. ↑ Rav Schachter (Piskei Corona #23)
  165. ↑ Rav Schachter (Piskei Corona #41)
  166. ↑ Rav Willig (min 29)
  167. ↑ Rav Schachter (Piskei Corona #23)
  168. ↑ Rav Schachter (Piskei Corona #23) isn't certain if a person involved in the burial merely because he is watching via Zoom is still considered an Onen. Rav Asher Bush wrote based on MPeninei Harav p. 202 that he considers someone phoning into a burial to not be an Onen unless they're going to ask him questions about the burial.
  169. ↑ Rav Schachter (Piskei Corona #23)
  170. ↑ Rav Schachter (Piskei Corona #23)
  171. ↑ Rav Schachter (Piskei Corona #31)
  172. ↑ Rav Asher Weiss (Minchat Asher Corona pp. 58-9)
  173. ↑ Rav Schachter (Teshuva Adar 29 5780), Rav Nevinsal
  174. ↑ Shulchan Aruch O.C. 328:13
  175. ↑ Rav Asher Weiss (March 15 2020, min 18-22) to Beit Midrash Gavoha explained that the definition of danger in order to violate Shabbat isn't defined by statistics. For vaccinations we assume that it is a sakana not to vaccinate even though the odds of dying because of the measles is low. Since it is preventable it is incumbent upon us to vaccinate. He concludes that as long as it is a natural phenomenon and there is an action that we can do to prevent deaths we must do so.
  176. ↑ Rav Zilberstein allowed a patient to answer the phone on Shabbat with a shinuy only to hear the results of a test and answer questions for epidemiological investigation. If the test results that show that a patient has the virus are produced on Shabbat it is incumbent for the health department to deal with the quarantine then and it is permitted to answer the phone for that.
  177. ↑ Rav Schachter (Piskei Corona #6)
  178. ↑ Rav Asher Weiss (teshuva "Nesiyat Achot" Nissan 5780) was uncomfortable permitting driving oneself home from the hospital on Shabbat even if it was for an emergency since it is a large dispute between Rav Moshe and Rav Shlomo Zalman. Rather he said that one should take a cab with a non-Jewish driver. Even though at this time when people are concerned about getting the virus from going in a cab, he still felt that it isn't considered pikuach nefesh and one shouldn't still drive oneself. Rather one should take the cab but very careful.
  179. ↑ Rav Schachter (Piskei Corona #29). Flatbush Hatzolah announced the same thing but they said that the calling and hanging up should be done with a shinuy.
  180. ↑ Rav Asher feels that there are only two factors that we consider for halachic triage: give precedence to someone who is in immediate danger, and give treatment to whoever has a better chance for survival. Age or spiritual need for the community are not factors for precedence.
    • Rav Asher says that for choleh shebifanenu the knowledge that another choleh is going to come in soon is considered pikuach nefesh if will with certainty be helpful. Therefore, if an older patient comes into the hospital but they know a younger patient is going to come in, they can consider them as though they came in together and treat according to who is in immediate danger and who has the better chance to live. Rav Schachter felt the same way in his teshuva.
    • If a hospital has a certain regulation, does he need to disregard the hospital protocols? Rav Asher Weiss felt that the doctors should not disregard hospital protocol, for multiple reasons but partly because if he doesn't he'll lose his license and having more able doctors at this time is pikuach nefesh.
    • Pulling a patient off a ventilator because someone entered the hospital who has a better chance of living, Rav Asher (min 27) felt is forbidden. Rather the doctor should say that he feels uncomfortable to do this and should let another doctor do it. Rav Schachter felt that one should try to convince the older patient to sign a DNR at that point in order to save the younger patient.
  181. ↑ Rav Asher Weiss (Aguda Teleconference, April 6, 2020, min 18-22) explains that you can’t put yourself in danger. However, you can if you’re saving someone from an immediate danger and you’re putting yourself in minimal danger then it is a middat chasidut to do so. Therefore, a doctor should do mechanical ventilation CPR on a COVID19 patient if he has the correct protective gear.
    • Rav Asher (min 33) allowed sharing ventilators when the doctors see fit in order to save another life because moving a patient from a single ventilator to a shared ventilator isn't considered doche nefesh mipnei nefesh since it isn't proven to be dangerous to use a shared ventilator. He also cited the Chazon Ish regarding turning the arrow to the side killing fewer people to save more people.
    • Rav Asher (min 38) said that a doctor who isn't in that particular field or is retired or has vacation doesn't have to volunteer but his doing so would be a middat chasidut. However, if he is endangering himself such as if he's over 70, he is immune compromised, or has a family member who is, then he shouldn't volunteer.
  182. ↑ Rav Schachter (Piskei Corona #26). See there for how he distinguishes this from the woman returning from the mikveh on Shabbat.
  183. ↑ Rav Willig (min 41)
  184. ↑ Rav Asher Weiss (teshuva "Mechuyav Bbidud" Chol Hamoed Pesach 5780)
  185. ↑ Rav Aviner (Keter Yitnu Lecha p. 36) citing Rav Zilberstein
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