Podcasts about halacha

Normally, a person who hears Kaddish or Nakdishach may respond even if he hears from a distance, and is not present with the Minyan. There are, however, exceptions to this rule. The Shulhan Aruch writes that a person standing outside a synagogue may respond to Kaddish or Nakdishach, but then adds that according to some opinions, this is not allowed if there is "Tinuf" (filth, such as a trash can), or a non-Jew, in between him and the congregation. At first glance, it appears that the Shulhan Aruch here cites two different opinions, and according to the first opinion, one may respond even if there is "Tinuf" or a non-Jew in between him and the Minyan. If so, then we follow the general rule that the Shulhan Aruch accepts the first opinion when he brings two different views, and thus one may may respond regardless of what is between him and the congregation. Hacham Ovadia Yosef, however, understands the Shulhan Aruch as clarifying his initial statement, and not as citing a dissenting view. Therefore, one may not, in fact, respond to Kaddish or Nakdishach if there is either "Tinuf" or a gentile in between him and the Minyan. The word used by the Shulhan Aruch in this context is "Akum," an acrostic that refers either to an idol – "Avodat Kochabim U'mazalot" – or to an idolater – "Obed Kochabim U'mazalot." The Magen Abraham (Rav Avraham Gombiner, Poland, 1635-1682) understood that the acrostic "Akum" in this context refers to an idol, and not to a gentile. According to this reading, a non-Jew does not interrupt between a Minyan and a person listening from a distance, and he may respond. However, Hacham Ovadia notes that in earlier editions of the Shulhan Aruch, the word used in this passage was not "Akum," but rather "Goy." It is clear that the word was changed as a result of censorship, as Jewish communities needed to avoid giving the impression of looking disdainfully upon their non-Jewish neighbors, and so texts that might be misunderstood as such were occasionally emended. Hence, the Magen Abraham's reading is incorrect, and even the presence of a non-Jew in between a person and the Minyan creates an interruption, preventing him from responding. Since the Shulhan Aruch used the word "Goy" – "gentile" – and not "Obed Kochabim" – "idolater," this Halacha applies to all gentiles, even to those who do not worship idols. The Rambam famously ruled that Muslims are not considered idol-worshippers, since they believe in a single Deity who created the world. For the purposes of this Halacha, however, the non-Jew's religious beliefs are irrelevant, and his presence is considered an obstruction regarding the ability to respond to Kaddish and Nakdishach. The Magen Abraham and Mishna Berura asserted that the Rama (Rav Moshe Isserles, Cracow, 1530-1572) disputed this entire Halacha, and maintained that the presence of filth or of a gentile does not affect the ability to respond to Kaddish or Nakdishach. Nevertheless, Sephardic practice follows the Shulhan Aruch's ruling. It must be noted that this entire discussion refers to the case of a person who is not inside together with the Minyan, and there is a gentile in between him and the Minyan. In such a case, the presence of the Shechina needs to extend from the Minyan to the person standing at a distance, and this extension can be obstructed. A gentile's presence inside the Minyan, however, has no effect whatsoever. If, for example, a political figure is visiting the synagogue, or a congregant has a non-Jewish aide helping him in the synagogue, it is certainly permissible for everyone to respond to all the prayers, even if the non-Jew stands in between a person and the Hazzan. Although there is an opinion among the Poskim that is stringent in this regard, the consensus follows the lenient position. One example where this problem arises was noted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who describes how it was common in Baghdad for merchants to display their wares in the hallways of synagogues. If a person was in the hallway of such a synagogue, he needed to ensure that the non-Jewish merchant was not standing in between him and the sanctuary. Another situation where this could arise is an airport. If ten men find an area to pray, and someone joins their Minyan from a distance, he may not answer unless he ensures that no gentiles come in between him and the Minyan. This could arise also when a person hosts a catered event in his home, and a Minyan is formed in the living room. If someone wishes to participate in the Minyan from the kitchen, he must ensure that non-Jewish workers are not standing in between him and the Minyan. Some Poskim place a very significant limitation on this entire Halacha, maintaining that it applies only if the person can see the "Tinuf" or the non-Jew in between him and the Minyan. But if, for example, a person lives near a synagogue, and he hears the prayers through the window, then he may respond even if there is "Tinuf" or a gentile in between. This is the view taken by the Gaon of Vilna (1720-1797) and by Rav Shlomo Zurafa (Algeria, 1785-1859). Although others seem to disagree with this ruling, it is accepted as Halacha by Hacham Ovadia Yosef, in Yehaveh Da'at, and by his son, Hacham David Yosef, in Halacha Berura. This Halacha becomes relevant in the case of a person who hears a live broadcast of a prayer service. Some congregations arrange a livestream of the Tefila for the benefit of those who are unable to attend due to health reasons, or for those in remote areas without a Minyan. The accepted Halacha is that although one cannot fulfill his obligation to recite a text – such as the reading of Megilat Ester on Purim – by listening via telephone or some other communication system, one can respond to Berachot, Kaddish and Nakdishach if he hears the recitation through a live broadcast. Quite obviously, there is "Tinuf" and gentiles in between the individual listening to a broadcast and the synagogue miles away where the prayers are being recited. Nevertheless, Hacham Ovadia ruled that one may respond, in light of the aforementioned ruling that everything in between may be disregarded if it cannot be seen. A Minyan may be formed even though non-Jews live in the same building, above the Minyan. Hacham Ovadia writes that there is no source whatsoever for the notion that the presence of gentiles above a Minyan obstructs the prayers from ascending to the heavens. Therefore, it is entirely permissible to pray on a ground floor even though gentiles are present above the Minyan. Summary: If a person hears Kaddish or Nakdishach from outside the area where the Minyan takes place, he may respond, unless there is "Tinuf" (filth) or a non-Jew in between him and the Minyan. If, however, the "Tinuf" or the gentile cannot be seen – such as if a person hears a Minyan from a window in his home – then he may respond. Therefore, a person who hears a Minyan via livestream may respond. A gentile's presence in the synagogue, or in the area where the Minyan is held, has no effect, and everyone in the room may respond.

If a person prays outside the room where the Minyan is taking place, or in an adjoining room, and he hears the entire service and fully participates, does he receive the same credit for praying with a Minyan as those inside the sanctuary? Halacha establishes that men in a different room – or, for that matter, in the ladies' section – cannot be counted toward the Minyan, as ten men must be together in the same room to form a Minyan. But once a Minyan is formed, are those outside the room considered to be praying with a Minyan? The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his Mahazik Beracha, cites the Malki Ba'kodesh (Rav Ezra Malki, 1710-1768) as stating that those who pray together with a Minyan, and can hear the Hazzan, are credited with praying with a Minyan even if they are not in the room. By contrast, the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820) maintained that one is not considered to pray with a Minyan unless he prays in the room where the Minyan is taking place. An intriguing middle position is taken by the Radbaz (Rav David Ben Zimra, Egypt, 1479-1573). He rules that a person outside the room is considered to pray with a Minyan if people in the Minyan need to pass through his location in order to exit. Thus, for example, if a person prays in a hallway outside the sanctuary, and the people in the sanctuary need to pass through that hallway to leave the building, then the sanctuary and the hallway are sufficiently connected for him to be viewed as part of the Minyan. If, however, the people do not need to go through his area to exit – such as if he prays in the ladies' section, or in an adjoining room – then he is not considered to pray with a Minyan. As for the final Halacha, both the Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) and the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953) wrote that one may follow the lenient position. This is the conclusion also of Hacham David Yosef, in Halacha Berura. Therefore, one who can hear the Hazzan and participates with the Minyan receives credit for praying with a Minyan even if he is not in the room where the Minyan is taking place.

If a person happens to be in the vicinity of a prayer service, and he hears Kaddish, Barechu or Nakdishach, is he required to answer? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) seems to indicate that one who hears these parts of the service is required to respond, even if he is in a different room and not part of the Minyan. By contrast, several other Poskim, including Hacham Bension Abba Shaul (Jerusalem, 1924-1998), maintained that although one is permitted to respond in such a case, this is not obligatory. Rav Shmuel Wosner (1913-2015), in Shebet Ha'levi, writes that if a person is learning Torah near a Minyan, and responding to Kaddish and the other prayers would disrupt his study, then he does not need to respond. Thus, although it is certainly worthwhile to respond to Kaddish, Barechu and Nakdishach, as each response fulfills a Misva and is very significant, this is not obligatory, and one does not need to interrupt his Torah learning for this purpose.

Occasionally, there are men who sit in the ladies' section in the synagogue on weekdays, when women generally do not come to the synagogue. While this is permissible, it is important to realize that they cannot be counted for the Minyan. If there are only ten men in the shul, and one or several of them are in the ladies' section, they do not form a Minyan, because the ladies' section is considered a separate domain. At least ten men must be present in the main section to form a Minyan there. In some synagogues, the Teba is more than just a table; it is a large structure enclosed by walls. Despite the enclosure, the Teba is nevertheless considered part of the synagogue, and thus the Hazzan may lead the service from inside this area. Since the Teba was built as part of the synagogue's furnishings, it is not viewed as a separate domain. (If the walls would extend all the way to the ceiling, then this would pose a problem, but quite obviously this never happens.)

In order for ten men to form a Minyan, they must all be situated in the same room. In some circumstances, though, two rooms might perhaps be considered a single room. One such situation is where a narrow room opens into a wider room. If some men are in the narrow room, and some are in the wider room, can they form a Minyan? The basic principle in such a situation is that a minority of the people can be seen as joining the majority if the majority is in the large room, but not in the reverse case. Meaning, if nine men are together in the wider space, and one man is in the narrower space, they can form a Minyan, because we view the lone individual in the smaller space as if he is together with the other nine in the larger area. In the converse case, however, they cannot form a Minyan. Meaning, if nine men are in the smaller area, and one is in the larger area, we cannot view the lone individual in the larger area as being together with the other nine. If five people are in the larger room and five in the smaller room, then in this case, too, they cannot form a Minyan. If the Hazzan is in the narrow room, and everyone else is in the wider room, then we may view them as being together, such that they form a Minyan. If there is a Minyan in the smaller space, and some people are in the larger space, the Hazzan must be a person situated in the smaller space. No one in the larger area can serve as Hazzan.

Ten men form a Minyan only if they are all assembled in the same room. If the ten are interspersed among two rooms, then even if there is no door between the two adjoining rooms, and they can all see each other, they do not form a Minyan. (However, if ten men are situated together in one room, then others who are situated in the adjoining room are considered to pray with a Minyan.) The Tur (Rabbenu Yaakob Ben Asher, 1269-1340) cites his father, the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), as making an interesting exception to this rule. He asserts that if five men are in one room, and five others are in an adjoining room, they combine to form a Minyan if the Hazzan stands in the doorway between the two rooms. As long as all ten men can see the Hazzan – even if they cannot see each other – they are considered a Minyan, as the Hazzan in this case combines them together. Several Poskim extended this Halacha to apply in a case where nine people are in a room, and the Hazzan stands in the entranceway to the room. Normally, a man who stands in the doorway cannot be counted toward the Minyan together with those inside the room. However, if it is the Hazzan standing in the doorway, then, according to this opinion, he combines with nine men inside to form a Minyan. This view is advanced by Rabbi Akiva Eger (1761-1837), who argued that if a Hazzan standing in a doorway between two rooms can combine the men in the two rooms to form a Minyan, then certainly he himself can combine with the nine men of the room when he stands in the doorway. This is the view also of the Perisha (Rav Yehoshua Falk, d. 1614). By contrast, the Peri Megadim (Rav Yosef Teomim, 1727-1792) argued that the Rosh's ruling cannot be extended to the case of a Hazzan standing in the doorway with nine men in the room. The Mishna Berura accepts the lenient ruling of Rabbi Akiva Eger and the Perisha. This is the conclusion also of Hacham David Yosef, in Halacha Berura, who noted that different views exist regarding the status of a person standing in a doorway. Although Halacha follows the opinion that he cannot be counted together with the people standing in the room, nevertheless, the opposing view creates a "Sefek Sefeka" – a situation where two Halachic uncertainties are at play. To begin with, there are those who allow counting a person standing in the doorway, and even according to the stringent opinion, some Poskim allow counting him if he is the Hazzan. Hence, we can rely on this leniency, and allow nine men to form a Minyan with a tenth man in the doorway if that tenth man is the Hazzan. Summary: If ten men are together in two adjoining rooms, with some in one room and some in the other, they do not form a Minyan, unless the Hazzan stands in the doorway connecting the two rooms, and everyone in both rooms can see him. Similarly, if nine men are in a room and a tenth man is in the doorway, the tenth man can be counted if he is the Hazzan.

If nine men are assembled in a room, and a tenth men is outside by the window, can this tenth men be counted so a Minyan can be formed? It is clear that the fellow outside cannot be counted if the window is closed. Even if the window is open but there are security bars running across the area of the window, the man cannot count toward the Minyan. Regarding the case of an open window, different views exist among the Poskim. The Bet Yosef cites Rabbenu Yeruham (1290-1350) as ruling that the fellow outside does not count toward the Minyan, unless he brings his head and the main part of the body through the window. This is the view accepted by the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820). The Bet Yosef then cites the more lenient ruling of Rav Yishak Abuhab (Spain, 14 th century) that it suffices for the person to put his head inside through the window for him to be counted toward the Minyan. Thirdly, the Bet Yosef cites the position of Rav Hai Gaon (Babylonia, 939-1038), brought by the Orhot Haim, that if the man outside "shows them his face" then he may be counted toward the Minyan. The Bet Yosef posits that these final two views actually are the same opinion, expressed in different words, though he is uncertain what this opinion is. It is possible, he writes, that Rav Hai Gaon agreed that the fellow outside must bring his head into the room through the window, but his position was not made clear in the citation in the Orhot Haim. Conversely, it is possible that Rav Yishak Abuhab agreed that it suffices for the person to merely show his face to the people inside, and does not actually have to bring his head through the window. A number of other Rishonim (the Radbaz and Rav Moshe Ibn Habib) ruled clearly that the individual must bring his head inside the room through the window in order to count toward the Minyan, perhaps giving us reason to assume that this was the view also of Rav Yishak Abuhab and Rav Hai Gaon. This question is debated by later Poskim. The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) and the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) ruled leniently, that nine men in a room can form a Minyan with a tenth man outside a window if he faces them through the window. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in Mahazik Beracha, cites those who require the person to bring his head through the window, and then brings those who rule leniently, that it suffices for the tenth men outside to face the nine men inside. As for the final Halacha, although the Mishna Berura follows the lenient view, the Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) ruled stringently, that the person outside must bring his head inside the room to be counted. This is the position followed by Hacham David Yosef, in Halacha Berura, and this is the Halacha according to Sephardic practice. Summary: If nine men are in a room, and a tenth man is outside a window that is completely open, they can form a Minyan if the man outside brings his head inside through the window.

Placing our Trust Correctly

Ten men combine to form a Minyan only if they are together in the same room. The Rishonim debate the question of whether a person can count toward a Minyan if he is standing in the doorway. If nine men are inside the room, and the tenth is in the doorway, do they form a Minyan, or must the tenth man come out of the doorway inside the room? The Bet Yosef brings the view of Rashi, that the area underneath the lintel is considered part of the room, such that a person standing there counts toward the Minyan formed inside the room. By contrast, Rabbenu Yeruham (1290-1350) maintained that the area of the doorway is considered outside the room. The Bet Yosef shows that the Rambam follows Rabbenu Yeruham's view, noting the Rambam's ruling that if someone brought the meat of the Pesach sacrifice to the doorway of the home on the night of Pesach, he transgresses the Torah prohibition against bringing the meat of the sacrifice outside the home. The Rambam clearly considered the area of the doorway outside the home, and this would, presumably, apply also to the formation of a Minyan. The Shulhan Aruch accepts this view, and writes that the area of the doorway is not considered part of the room, and thus a person who stands there cannot be counted toward the Minyan. By contrast, the Magen Abraham (Rav Avraham Gombiner, Poland, 1635-1682) cites the work Tanya Rabbati as ruling leniently, that a person in the doorway may, in fact, be counted. This is the view also of the Mishna Berura, citing the Eben Ha'ozer. In light of these different opinions, several Poskim, including the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), maintained that we must be stringent in both directions. This means that a person standing in the doorway of a room cannot combine with nine men in the room to form a Minyan, and also cannot combine with nine men assembled outside in the hallway, as it is uncertain whether he is considered inside the room or in the hallway. Rav Meir Mazuz (1945-2025), in Ish Masliah, writes that although it is proper to be stringent in both directions, the Halacha follows the Shulhan Aruch's ruling, and so, strictly speaking, a person standing in the doorway may combine with nine men in the hallway to form a Minyan. Within the Shulhan Aruch's view, there is a difference of opinion regarding the status of a person standing in the area of the doorway closer to the room, such that he would be inside if the door closed. The Mishna Berura writes that according to some understandings of the Shulhan Aruch, even a person standing in this spot is considered outside, and cannot be counted toward a Minyan. This was the position also of the Kaf Ha'haim. Rav Mazuz, however, disagreed, and maintained that the person may be counted in such a case. The Mishna Berura, too, concluded that one may be lenient in this situation, even according to the Shulhan Aruch, given that many Poskim do not accept Rabbenu Yeruham's stringent view to begin with. Rav David Yosef, in Halacha Berura, likewise rules leniently, and this is the Halacha. The Poskim debate the status of a doorway that has no door. Some argue that the only reason why the doorway would not be considered part of the room is that part of the doorway is left outside when the door is closed; therefore, if there is no door, the area of the doorway is viewed as part of the room. Others contend that to the contrary, the possibility of viewing the doorway as part of the room is based on the fact that part of the doorway is inside when the door closes. In practice, then, if there is no door, we must be stringent, and a person standing in the doorway cannot combine with people inside the room or outside the room, regardless of where in the doorway he stands. Summary: If a person is standing in the doorway of a room, then he cannot combine with nine men inside the room to form a Minyan. Strictly speaking, he can join with nine men in the hallway outside the room to form a Minyan, though he should preferably move outside the doorway into the hallway. If he stands in the inner portion of the doorway, such that he would be inside the room if the door would close, then he can combine with nine men standing inside the room, unless there is no door, in which case he cannot combine with either those inside the room or those outside in the hall.

Ten men combine to form a Minyan only if they are together in the same room. The Rishonim debate the question of whether a person can count toward a Minyan if he is standing in the doorway. If nine men are inside the room, and the tenth is in the doorway, do they form a Minyan, or must the tenth man come out of the doorway inside the room? The Bet Yosef brings the view of Rashi, that the area underneath the lintel is considered part of the room, such that a person standing there counts toward the Minyan formed inside the room. By contrast, Rabbenu Yeruham (1290-1350) maintained that the area of the doorway is considered outside the room. The Bet Yosef shows that the Rambam follows Rabbenu Yeruham's view, noting the Rambam's ruling that if someone brought the meat of the Pesach sacrifice to the doorway of the home on the night of Pesach, he transgresses the Torah prohibition against bringing the meat of the sacrifice outside the home. The Rambam clearly considered the area of the doorway outside the home, and this would, presumably, apply also to the formation of a Minyan. The Shulhan Aruch accepts this view, and writes that the area of the doorway is not considered part of the room, and thus a person who stands there cannot be counted toward the Minyan. By contrast, the Magen Abraham (Rav Avraham Gombiner, Poland, 1635-1682) cites the work Tanya Rabbati as ruling leniently, that a person in the doorway may, in fact, be counted. This is the view also of the Mishna Berura, citing the Eben Ha'ozer. In light of these different opinions, several Poskim, including the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), maintained that we must be stringent in both directions. This means that a person standing in the doorway of a room cannot combine with nine men in the room to form a Minyan, and also cannot combine with nine men assembled outside in the hallway, as it is uncertain whether he is considered inside the room or in the hallway. Rav Meir Mazuz (1945-2025), in Ish Masliah, writes that although it is proper to be stringent in both directions, the Halacha follows the Shulhan Aruch's ruling, and so, strictly speaking, a person standing in the doorway may combine with nine men in the hallway to form a Minyan. Within the Shulhan Aruch's view, there is a difference of opinion regarding the status of a person standing in the area of the doorway closer to the room, such that he would be inside if the door closed. The Mishna Berura writes that according to some understandings of the Shulhan Aruch, even a person standing in this spot is considered outside, and cannot be counted toward a Minyan. This was the position also of the Kaf Ha'haim. Rav Mazuz, however, disagreed, and maintained that the person may be counted in such a case. The Mishna Berura, too, concluded that one may be lenient in this situation, even according to the Shulhan Aruch, given that many Poskim do not accept Rabbenu Yeruham's stringent view to begin with. Rav David Yosef, in Halacha Berura, likewise rules leniently, and this is the Halacha. The Poskim debate the status of a doorway that has no door. Some argue that the only reason why the doorway would not be considered part of the room is that part of the doorway is left outside when the door is closed; therefore, if there is no door, the area of the doorway is viewed as part of the room. Others contend that to the contrary, the possibility of viewing the doorway as part of the room is based on the fact that part of the doorway is inside when the door closes. In practice, then, if there is no door, we must be stringent, and a person standing in the doorway cannot combine with people inside the room or outside the room, regardless of where in the doorway he stands. Summary: If a person is standing in the doorway of a room, then he cannot combine with nine men inside the room to form a Minyan. Strictly speaking, he can join with nine men in the hallway outside the room to form a Minyan, though he should preferably move outside the doorway into the hallway. If he stands in the inner portion of the doorway, such that he would be inside the room if the door would close, then he can combine with nine men standing inside the room, unless there is no door, in which case he cannot combine with either those inside the room or those outside in the hall.

In this Ask Away #27 episode of the Everyday Judaism podcast, Rabbi Aryeh Wolbe fields live and emailed questions on practical halacha, with emphasis on thoughtful, intentional Jewish living.Key topics include:Netilat Yadayim (hand-washing): Proper technique (one continuous flow of water, ideally covering the entire hand to the wrist), alternatives when no vessel is available (faucet with human force by turning on/off), and the spiritual significance (removing arrogance before eating bread).Temple-related immersions: Today, men have no biblical obligation for mikvah (unlike women after niddah); these laws will fully apply again with the future Temple.Scam suspicion on online forums: Use common sense—don't give to unknown causes (especially overseas); prioritize local tzedakah; report suspected scams; avoid reckless generosity that risks financial harm.Finding a rabbi/mentor: Actively pursue a teacher (run after them); persistence is key (e.g., leave persistent voicemails); a rabbi provides personalized guidance in halacha, life, and growth—don't wait for one to chase you.Order of morning blessings: Follow body needs first (restroom), then wash hands, recite Al Netilat Yadayim, Asher Yatzar, then Elokai Neshama (attach them); Modeh Ani comes immediately upon waking.The rabbi shares inspiring stories (e.g., a woman's soul-leaving experience resolved by mikvah) and stresses daily growth, community, and avoiding superstition while embracing practical mitzvot.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #82) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 21, 2025, in Houston, Texas.Released as Podcast on January 19, 2026_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Halacha, #NetilatYadayim, #HandWashing, #Mikvah, #FindingARabbi, #TzedakahScams, #MorningBlessings, #JewishHalacha, #EverydayJudaism, #TorahGuidance ★ Support this podcast ★

In this special Everyday Judaism episode timed for the start of Chanukah, Rabbi Aryeh Wolbe explores the significance and halachot of Rosh Chodesh (the new month), which coincides with Hallel recitation beginning the next morning. Rosh Chodesh is an auspicious time for atonement—Erev Rosh Chodesh is treated by some as Yom Kippur Katan (minor Day of Atonement) with fasting and special supplications—mirroring the monthly sin-offering in Temple times.Key practices include eating a festive meal (even adding a unique dish on Shabbos-Rosh Chodesh), women customarily refraining from work (in merit of not donating jewelry for the Golden Calf), reciting Yaaleh V'Yavo in Amidah, partial ("Chatzi") Hallel standing (as testimony to Hashem's miracles), Torah reading with four aliyot, and full Kaddish Titkabbal. Hallel is ideally with a minyan, uninterrupted, and standing; interruptions from Pesukei D'Zimra are permitted for Chatzi Hallel on Rosh Chodesh.The episode culminates in detailed laws of Kiddush Levanah (sanctifying the new moon outdoors at night, ideally Motzei Shabbos in fine attire and joy, with a minyan)—a protective mitzvah recited only when the moon's light is visible and beneficial, from after three days post-molad until the midpoint of the lunar month. Priorities favor frequent mitzvot (e.g., Ma'ariv before Kiddush Levanah unless time is pressing), with flexibility for weather or need.The class emphasizes Rosh Chodesh's role in renewal, gratitude, and connecting to Hashem's lunar cycle.The episode concludes with a transition to the Ask Away #26._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #80) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 14, 2025, in Houston, Texas.Released as Podcast on January 19, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #RoshChodesh,#KiddushLevanah, #Hallel, #YomKippurKatan, #ChanukahPrep, #JewishCalendar #MoonBlessing ★ Support this podcast ★

In this Ask Away #27 episode of the Everyday Judaism podcast, Rabbi Aryeh Wolbe fields live and emailed questions on practical halacha, with emphasis on thoughtful, intentional Jewish living.Key topics include:Netilat Yadayim (hand-washing): Proper technique (one continuous flow of water, ideally covering the entire hand to the wrist), alternatives when no vessel is available (faucet with human force by turning on/off), and the spiritual significance (removing arrogance before eating bread).Temple-related immersions: Today, men have no biblical obligation for mikvah (unlike women after niddah); these laws will fully apply again with the future Temple.Scam suspicion on online forums: Use common sense—don't give to unknown causes (especially overseas); prioritize local tzedakah; report suspected scams; avoid reckless generosity that risks financial harm.Finding a rabbi/mentor: Actively pursue a teacher (run after them); persistence is key (e.g., leave persistent voicemails); a rabbi provides personalized guidance in halacha, life, and growth—don't wait for one to chase you.Order of morning blessings: Follow body needs first (restroom), then wash hands, recite Al Netilat Yadayim, Asher Yatzar, then Elokai Neshama (attach them); Modeh Ani comes immediately upon waking.The rabbi shares inspiring stories (e.g., a woman's soul-leaving experience resolved by mikvah) and stresses daily growth, community, and avoiding superstition while embracing practical mitzvot.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #82) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 21, 2025, in Houston, Texas.Released as Podcast on January 19, 2026_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Halacha, #NetilatYadayim, #HandWashing, #Mikvah, #FindingARabbi, #TzedakahScams, #MorningBlessings, #JewishHalacha, #EverydayJudaism, #TorahGuidance ★ Support this podcast ★

In this special Everyday Judaism episode timed for the start of Chanukah, Rabbi Aryeh Wolbe explores the significance and halachot of Rosh Chodesh (the new month), which coincides with Hallel recitation beginning the next morning. Rosh Chodesh is an auspicious time for atonement—Erev Rosh Chodesh is treated by some as Yom Kippur Katan (minor Day of Atonement) with fasting and special supplications—mirroring the monthly sin-offering in Temple times.Key practices include eating a festive meal (even adding a unique dish on Shabbos-Rosh Chodesh), women customarily refraining from work (in merit of not donating jewelry for the Golden Calf), reciting Yaaleh V'Yavo in Amidah, partial ("Chatzi") Hallel standing (as testimony to Hashem's miracles), Torah reading with four aliyot, and full Kaddish Titkabbal. Hallel is ideally with a minyan, uninterrupted, and standing; interruptions from Pesukei D'Zimra are permitted for Chatzi Hallel on Rosh Chodesh.The episode culminates in detailed laws of Kiddush Levanah (sanctifying the new moon outdoors at night, ideally Motzei Shabbos in fine attire and joy, with a minyan)—a protective mitzvah recited only when the moon's light is visible and beneficial, from after three days post-molad until the midpoint of the lunar month. Priorities favor frequent mitzvot (e.g., Ma'ariv before Kiddush Levanah unless time is pressing), with flexibility for weather or need.The class emphasizes Rosh Chodesh's role in renewal, gratitude, and connecting to Hashem's lunar cycle.The episode concludes with a transition to the Ask Away #26._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #80) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 14, 2025, in Houston, Texas.Released as Podcast on January 19, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #RoshChodesh,#KiddushLevanah, #Hallel, #YomKippurKatan, #ChanukahPrep, #JewishCalendar #MoonBlessing ★ Support this podcast ★

If ten men wish to make a Minyan in a room with a curtain that separates the room into two sections, must they all be together on one side of the curtain, or are they considered a Minyan even if some are on one side and some on the other? The Halacha in this case depends on the purpose of the curtain. If the curtain was hung for privacy purposes, so that people on one side would not see the people on the other, then we can disregard the curtain with respect to the formation of a Minyan. Such a curtain does not constitute a Halachic separation, and thus the men on the two different sides combine to form a Minyan. If, however, the curtain was hung for a halachic purpose, to separate the room into two distinct halachic areas, then these areas are treated as separate rooms with regard to the formation of a Minyan. An example would be a room with a Sefer Torah, where a curtain was hung to allow on the other side of the curtain activities which are not allowed in the presence of a Sefer Torah. Since the curtain was placed for the purpose of making a halachic partition, then the room is considered halachically divided, and thus ten men who wish to form a Minyan must assemble on one side of the curtain. (However, once ten men assemble on one side, those standing on the other side are considered participants in the Minyan.) Importantly, this Halacha applies only if the curtain reaches the ceiling. If it ends more than three Tefahim (handbreadths) from the ceiling, then it does not qualify as a separation, even if it was hung for halachic purposes. Additionally, this discussion pertains only to a cloth partition. If the partition is a solid wall, made from wood or some other firm material, then it constitutes a halachic partition regardless of the purpose for which it was placed, and therefore the ten men must assemble on one side of the partition. Summary: A curtain that reaches the ceiling is considered a halachic partition that divides a room into two separate rooms if it was hung for a halachic purpose, such as to make a separation from a Sefer Torah, allowing on the other side of the curtain activities which are forbidden in front of a Sefer Torah. In such a case, ten men who wish to form a Minyan in the room must gather on one side of the curtain. If the curtain does not extend to within three Tefahim (handbreadths) of the ceiling, or if it was hung for some other purpose, then men on both sides of the curtain can combine to form a Minyan. A solid partition divides the room regardless of its purpose, and thus the ten men must assemble on the same side of the partition.

If ten men wish to make a Minyan in a room with a curtain that separates the room into two sections, must they all be together on one side of the curtain, or are they considered a Minyan even if some are on one side and some on the other? The Halacha in this case depends on the purpose of the curtain. If the curtain was hung for privacy purposes, so that people on one side would not see the people on the other, then we can disregard the curtain with respect to the formation of a Minyan. Such a curtain does not constitute a Halachic separation, and thus the men on the two different sides combine to form a Minyan. If, however, the curtain was hung for a halachic purpose, to separate the room into two distinct halachic areas, then these areas are treated as separate rooms with regard to the formation of a Minyan. An example would be a room with a Sefer Torah, where a curtain was hung to allow on the other side of the curtain activities which are not allowed in the presence of a Sefer Torah. Since the curtain was placed for the purpose of making a halachic partition, then the room is considered halachically divided, and thus ten men who wish to form a Minyan must assemble on one side of the curtain. (However, once ten men assemble on one side, those standing on the other side are considered participants in the Minyan.) Importantly, this Halacha applies only if the curtain reaches the ceiling. If it ends more than three Tefahim (handbreadths) from the ceiling, then it does not qualify as a separation, even if it was hung for halachic purposes. Additionally, this discussion pertains only to a cloth partition. If the partition is a solid wall, made from wood or some other firm material, then it constitutes a halachic partition regardless of the purpose for which it was placed, and therefore the ten men must assemble on one side of the partition. Summary: A curtain that reaches the ceiling is considered a halachic partition that divides a room into two separate rooms if it was hung for a halachic purpose, such as to make a separation from a Sefer Torah, allowing on the other side of the curtain activities which are forbidden in front of a Sefer Torah. In such a case, ten men who wish to form a Minyan in the room must gather on one side of the curtain. If the curtain does not extend to within three Tefahim (handbreadths) of the ceiling, or if it was hung for some other purpose, then men on both sides of the curtain can combine to form a Minyan. A solid partition divides the room regardless of its purpose, and thus the ten men must assemble on the same side of the partition.

Rabbi Shalom Rosner delivers part two of a shiur on Hotza'ah from Volume 22 of the Tzurba M'Rabanan series.Get all Tzurba volumes free when you join our email list and begin your own path of serious Torah learning.

Rabbi Shalom Rosner delivers a shiur on Tchumin from Volume 22 of the Tzurba M'Rabanan series.Get all Tzurba volumes free when you join our email list and begin your own path of serious Torah learning.

Rabbi Shalom Rosner delivers part one of a shiur on Eruvin from Volume 22 of the Tzurba M'Rabanan series.Get all Tzurba volumes free when you join our email list and begin your own path of serious Torah learning.

If a Minyan consists of precisely ten men, and one of them falls asleep, is the group still considered to comprise a Minyan, allowing them to recite Kaddish, Nakdishah, the Hazan's repetition of the Amida, and so on? The Shulhan Aruch writes that the sleeping individual may be counted as part of the Minyan. In the Bet Yosef, he explains that this is based on a ruling of the Maharam Me'Rutenberg (Germany, d. 1293). The Tureh Zahab (Rav David Segal, Poland, d. 1667), however, disagreed. He maintained that since sleep constitutes a kind of partial death, a sleeping individual is not fully "alive," and thus he cannot be counted toward a Minyan. This view was taken also by the Peri Hadash (Rav Hizkiya Da Silva, d. 1695), and, later, by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). The Mishna Berura writes that in light of the different opinions, it is best to try waking the fellow. If this is not possible, the Mishna Berura rules, then he may be counted for the recitation of Kaddish, but not for the repetition of the Amida. Hacham Ovadia Yosef, however, refutes the argument advanced by the Taz, and thus rules that a person who is asleep can be counted even for the repetition of the Amida. While it is certainly preferable to try waking the fellow up, he may be counted for the Minyan. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites the Bet David as asserting that this entire discussion relates specifically to the case of one person who is asleep. If, however, more than one person is sleeping, then they cannot all be counted toward the Minyan. The Mishna Berura follows this position, as well. In an earlier installment, we discussed the situation of a Minyan of ten people, some of whom are still praying the Amida. Rav Yisrael Bitan concluded that at Arbit, if at least six men (including the Hazzan) have completed the Amida, then the Hazzan may proceed to Kaddish. During the other prayers, however, when the Hazzan repeats the Amida, he should not begin the repetition unless nine men (including him) have finished the Amida, except in situations of great need, such as if someone in the Minyan has some urgent matter to attend to and cannot wait. Applying this conclusion to our discussion, it emerges that Kaddish may be recited even if several men are sleeping, as long as at least six (including the Hazzan) are awake. The repetition of the Amida, however, should not be recited if more than one person is asleep, except in situations of great need. Summary: If a Minyan consists of precisely ten men, and one of them falls asleep, he should preferably be woken up, but if not, he may nevertheless be counted as part of the Minyan. If several men fall asleep, then Kaddish may be recited as long as at least six men (including the Hazzan) are awake, but the repetition of the Amida should not be recited if fewer than nine men are awake, except in situations of great need.

If a Minyan consists of precisely ten men, and one of them falls asleep, is the group still considered to comprise a Minyan, allowing them to recite Kaddish, Nakdishah, the Hazan's repetition of the Amida, and so on? The Shulhan Aruch writes that the sleeping individual may be counted as part of the Minyan. In the Bet Yosef, he explains that this is based on a ruling of the Maharam Me'Rutenberg (Germany, d. 1293). The Tureh Zahab (Rav David Segal, Poland, d. 1667), however, disagreed. He maintained that since sleep constitutes a kind of partial death, a sleeping individual is not fully "alive," and thus he cannot be counted toward a Minyan. This view was taken also by the Peri Hadash (Rav Hizkiya Da Silva, d. 1695), and, later, by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). The Mishna Berura writes that in light of the different opinions, it is best to try waking the fellow. If this is not possible, the Mishna Berura rules, then he may be counted for the recitation of Kaddish, but not for the repetition of the Amida. Hacham Ovadia Yosef, however, refutes the argument advanced by the Taz, and thus rules that a person who is asleep can be counted even for the repetition of the Amida. While it is certainly preferable to try waking the fellow up, he may be counted for the Minyan. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites the Bet David as asserting that this entire discussion relates specifically to the case of one person who is asleep. If, however, more than one person is sleeping, then they cannot all be counted toward the Minyan. The Mishna Berura follows this position, as well. In an earlier installment, we discussed the situation of a Minyan of ten people, some of whom are still praying the Amida. Rav Yisrael Bitan concluded that at Arbit, if at least six men (including the Hazzan) have completed the Amida, then the Hazzan may proceed to Kaddish. During the other prayers, however, when the Hazzan repeats the Amida, he should not begin the repetition unless nine men (including him) have finished the Amida, except in situations of great need, such as if someone in the Minyan has some urgent matter to attend to and cannot wait. Applying this conclusion to our discussion, it emerges that Kaddish may be recited even if several men are sleeping, as long as at least six (including the Hazzan) are awake. The repetition of the Amida, however, should not be recited if more than one person is asleep, except in situations of great need. Summary: If a Minyan consists of precisely ten men, and one of them falls asleep, he should preferably be woken up, but if not, he may nevertheless be counted as part of the Minyan. If several men fall asleep, then Kaddish may be recited as long as at least six men (including the Hazzan) are awake, but the repetition of the Amida should not be recited if fewer than nine men are awake, except in situations of great need.

The Shulhan Aruch (Orah Haim 55:13), based on the ruling of numerous Rishonim, writes that ten men cannot combine to form a Minyan if they are not together in the same room. For ten men to comprise a Minyan, they must be in one room. If ten or more people are together in the same room, then men in an adjoining room, or outside in the hallway, can pray with them and thereby be considered as praying with a Minyan. A number of Rishonim maintained that people in different rooms can combine to form a Minyan if they can see each other. Thus, according to this opinion, if five men are in one room and five other men are in an adjoining room with an open door, or with just an arch without a door, they can form a Minyan since they can all see one another. This is the view taken by the Abi Ezri (Rav Eliezer Ben Yoel Ha'levi, Germany, 12 th century) and the Rashba (Rav Shlomo Ben Aderet of Barcelona, Spain, 1235-1310). These Rishonim compare the laws regarding a Minyan to those that apply to a Zimun for Birkat Ha'mazon. Just as people seated in different room can nevertheless combine to form a Zimun if they can see each other, the same is true of ten men who wish to form a Minyan. By contrast, the Or Zarua (Rav Yishak of Vienna, 13 th century), based on the ruling of the Rashbash (Rav Shlomo Duran, Algiers, 1400-1467), maintained that visibility does not affect the status of men situated in different rooms. Even if they can see each other, they cannot form a Minyan if they are not together in the same room. The Hida (Rav Haim Yosef David Azulai, 1724-1806) understood the Bet Yosef as siding with this stringent view, and, indeed, this is the opinion accepted as Halacha. Therefore, ten men in two separate rooms cannot form a Minyan even if they can see each other. This Halacha becomes very relevant at Shiba homes, Heaven forbid. Sometimes, if the living room is small, some of the men stand in other rooms, such as the kitchen, or in the hallway. Minyanim held in offices, too, often lack space, and the participants thus do not always stand in the same room. It must be assured that at least ten men are situated in the same room, and then the others can spread out into the hall or into other rooms. If ten men are in the same room, then they form a Minyan even if they do not all see each other. If there are pillars or pieces of furniture that obstruct their view, they still form a Minyan, since they are all situated in the same room. The Minhat Yishak (Rav Yishak Weiss, 1902-1989) addresses the case of a synagogue that expanded its sanctuary by removing a wall, combining it with the room next to it, but support pillars needed to be left in place, and they form what resembles a doorway. He ruled that since the pillars were not intended to form a separation, the resulting large room may be considered a single room with respect to the formation of a Minyan. Hence, a Minyan can be formed by ten men in the large room even if they are interspersed throughout the area that appears as two separate rooms. The Minhat Yishak also addressed the common situation of a synagogue that was planned from the outset to have a portable divider that is sometimes put in place to separate the sanctuary into two separate areas. Since the initial plan was for the area to be occasionally separated, the Minhat Yishak writes, the two sections are treated as separate rooms. Therefore, when a Minyan is formed there, at least ten men must gather in one section, and then the others can position themselves in the other section. Summary: For a Minyan to be formed, ten men must be situated together in the same room. If they are in separate rooms, they do not form a Minyan even if they can see each other. Once ten men are together in one room, others who are in the hallway or in a different room can join them and thus be considered as praying in a Minyan.

The Shulhan Aruch (Orah Haim 55:13), based on the ruling of numerous Rishonim, writes that ten men cannot combine to form a Minyan if they are not together in the same room. For ten men to comprise a Minyan, they must be in one room. If ten or more people are together in the same room, then men in an adjoining room, or outside in the hallway, can pray with them and thereby be considered as praying with a Minyan. A number of Rishonim maintained that people in different rooms can combine to form a Minyan if they can see each other. Thus, according to this opinion, if five men are in one room and five other men are in an adjoining room with an open door, or with just an arch without a door, they can form a Minyan since they can all see one another. This is the view taken by the Abi Ezri (Rav Eliezer Ben Yoel Ha'levi, Germany, 12 th century) and the Rashba (Rav Shlomo Ben Aderet of Barcelona, Spain, 1235-1310). These Rishonim compare the laws regarding a Minyan to those that apply to a Zimun for Birkat Ha'mazon. Just as people seated in different room can nevertheless combine to form a Zimun if they can see each other, the same is true of ten men who wish to form a Minyan. By contrast, the Or Zarua (Rav Yishak of Vienna, 13 th century), based on the ruling of the Rashbash (Rav Shlomo Duran, Algiers, 1400-1467), maintained that visibility does not affect the status of men situated in different rooms. Even if they can see each other, they cannot form a Minyan if they are not together in the same room. The Hida (Rav Haim Yosef David Azulai, 1724-1806) understood the Bet Yosef as siding with this stringent view, and, indeed, this is the opinion accepted as Halacha. Therefore, ten men in two separate rooms cannot form a Minyan even if they can see each other. This Halacha becomes very relevant at Shiba homes, Heaven forbid. Sometimes, if the living room is small, some of the men stand in other rooms, such as the kitchen, or in the hallway. Minyanim held in offices, too, often lack space, and the participants thus do not always stand in the same room. It must be assured that at least ten men are situated in the same room, and then the others can spread out into the hall or into other rooms. If ten men are in the same room, then they form a Minyan even if they do not all see each other. If there are pillars or pieces of furniture that obstruct their view, they still form a Minyan, since they are all situated in the same room. The Minhat Yishak (Rav Yishak Weiss, 1902-1989) addresses the case of a synagogue that expanded its sanctuary by removing a wall, combining it with the room next to it, but support pillars needed to be left in place, and they form what resembles a doorway. He ruled that since the pillars were not intended to form a separation, the resulting large room may be considered a single room with respect to the formation of a Minyan. Hence, a Minyan can be formed by ten men in the large room even if they are interspersed throughout the area that appears as two separate rooms. The Minhat Yishak also addressed the common situation of a synagogue that was planned from the outset to have a portable divider that is sometimes put in place to separate the sanctuary into two separate areas. Since the initial plan was for the area to be occasionally separated, the Minhat Yishak writes, the two sections are treated as separate rooms. Therefore, when a Minyan is formed there, at least ten men must gather in one section, and then the others can position themselves in the other section. Summary: For a Minyan to be formed, ten men must be situated together in the same room. If they are in separate rooms, they do not form a Minyan even if they can see each other. Once ten men are together in one room, others who are in the hallway or in a different room can join them and thus be considered as praying in a Minyan.

As we've seen in previous installments, the Hazzan at Arbit may proceed to Kaddish after the Amida as long as at least six men (including him) have completed the Amida. During the other prayers, when the Amida is repeated, the Hazzan should wait for at least nine people (including him) to complete silent Amida before beginning the repetition (unless there is an urgent time constraint). Ideally, the Hazzan should wait for everyone in the synagogue to complete the Amida, in order to give them all the opportunity to fulfill the Misva of responding to Kaddish or to the repetition. Although the Hazzan is technically permitted to begin as long as the minimum required number of men are responding, nevertheless, he should, ideally, wait for everyone in attendance to finish. In practice, though, the interest in giving everyone the opportunity to respond must be weighed against the concern of "Torah Sibur" – causing undue inconvenience to the congregation. Halacha accords significant weight to this consideration, to ensuring that the prayer service does not become too difficult an imposition. Waiting for everyone to finish the silent Amida – especially in a large congregation – can often cause an unreasonable delay. Moreover, an individual who chooses to recite the Amida very slowly should not be given the power to delay the entire congregation by making the Hazzan wait for him to finish. Thus, common sense is needed to carefully balance these two conflicting interests – the interest in giving everyone the opportunity to respond to Kaddish or the Hazzan's repetition of the Amida, and the interest in not inconveniencing those who have admirably taken time from their busy schedules to pray with a Minyan. The Hazzan should try to wait for as many people to finish as reasonably possible, without causing a delay that turns the prayer service into a burden.

As we've seen in previous installments, the Hazzan at Arbit may proceed to Kaddish after the Amida as long as at least six men (including him) have completed the Amida. During the other prayers, when the Amida is repeated, the Hazzan should wait for at least nine people (including him) to complete silent Amida before beginning the repetition (unless there is an urgent time constraint). Ideally, the Hazzan should wait for everyone in the synagogue to complete the Amida, in order to give them all the opportunity to fulfill the Misva of responding to Kaddish or to the repetition. Although the Hazzan is technically permitted to begin as long as the minimum required number of men are responding, nevertheless, he should, ideally, wait for everyone in attendance to finish. In practice, though, the interest in giving everyone the opportunity to respond must be weighed against the concern of "Torah Sibur" – causing undue inconvenience to the congregation. Halacha accords significant weight to this consideration, to ensuring that the prayer service does not become too difficult an imposition. Waiting for everyone to finish the silent Amida – especially in a large congregation – can often cause an unreasonable delay. Moreover, an individual who chooses to recite the Amida very slowly should not be given the power to delay the entire congregation by making the Hazzan wait for him to finish. Thus, common sense is needed to carefully balance these two conflicting interests – the interest in giving everyone the opportunity to respond to Kaddish or the Hazzan's repetition of the Amida, and the interest in not inconveniencing those who have admirably taken time from their busy schedules to pray with a Minyan. The Hazzan should try to wait for as many people to finish as reasonably possible, without causing a delay that turns the prayer service into a burden.

Often, when a small Minyan is praying, one or several of the men in attendance take longer than the others to complete the Amida. The question then arises as to whether or not the Hazzan must wait for ten men to finish before proceeding to Kaddish – in the case of Arbit – or to the Hazara (repetition of the Amida), in the case of Shaharit, Minha or Musaf. And, if the Hazzan does not need to wait for ten men, what is the minimum number of men that must have completed the Amida before the Hazan may begin? The Poskim discuss this question at length, in light of seemingly contradictory rulings of the Shulhan Aruch. In one context (Orah Haim 55:6), the Shulhan Aruch writes that a person who is still reciting the Amida, or even sleeping, may be counted toward the Minyan. Elsewhere (Orah Haim 124:4), however, the Shulhan Aruch warns that at least nine men must be listening attentively to the Hazan's repetition of the Amida and answering Amen, and if not, the Hazan's blessings might be considered Berachot Le'batala (blessings recited in vain). Rav Zalman of Liadi (founding Rebbe of Lubavitch, 1745-1812) reconciles these rulings by drawing a distinction between Arbit and the other prayers. During Arbit, the Hazan does not repeat the Amida, and the issue is thus only the recitation of Kaddish. The Shulhan Aruch allows reciting Kaddish if ten men are present even if one of them is still reciting the Amida, and so at Arbit, the Hazzan may proceed to Kaddish once eight men – besides him – have completed the Amida. During the other prayers, however, the Hazzan repeats the Amida, and this requires at least nine men who are listening and responding "Amen" to the blessings. Therefore, during Shaharit, Musaf and Minha, the Hazzan may not begin the Hazara until nine other men have completed the silent Amida and are able to answer "Amen." This approach is taken also by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). Hacham Ovadia Yosef, however, disagreed. From the comments of Maran (author of the Shulhan Aruch) in the Bet Yosef, Hacham Ovadia noted, it emerges that in his view, a person who is reciting the Amida may be included in the Minyan even for the Hazan's repetition of the Amida. As for the Shulhan Aruch's remark that nine men must be listening attentively to the Hazara, Hacham Ovadia cited the Derisha as clarifying that the Shulhan Aruch does not actually require nine men to be listening and responding to the Hazara. Indeed, the Shulhan Aruch wrote not that the Hazan's blessings are in vain if nine men are not listening and responding, but rather that they are "close to being recited in vain." The Derisha draws further proof from the Halacha allowing the Hazan to continue the repetition of the Amida if some of the ten men left the synagogue. As long as nine other men were present when he began the Hazara, he may continue and complete the Hazara after the Minyan was lost (as long as at least six remain). This compellingly proves that it is not necessary for nine men to be listening to the Hazan's repetition of the Amida. Hacham Ovadia likewise cited Hacham Yishak Attia (Aleppo, Syria, 1755-1830) as explaining that the Shulhan Aruch warned that people who do not listen and respond to the Hazan's repetition are denigrating the blessings he recites, as though they recite blessings in vain. He did not mean that the Hazan cannot recite the Hazara with fewer than nine people listening and responding. Accordingly, Hacham Ovadia concluded that even during Shaharit, Minha or Musaf, the Hazzan does not need to wait for nine men (besides him) to complete the Amida before beginning the repetition. Even if only eight have completed the Amida, the Hazan may proceed to the Hazara. Of course, it is preferable to wait for everyone to finish – both in the interest of satisfying the stringent opinion, and to give everyone the opportunity to recite Nakdishach. But if the ninth man is taking a long time to finish the Amida, the Hazzan is not required to wait for him. Interestingly enough, although – as we saw – the Ben Ish Hai rules stringently with regard to the repetition of the Amida, he seems to have changed his mind in a later work – Mi'kabse'el. There he writes that in a situation of necessity, where the tenth man recites an excessively long Amida, and the others cannot wait, there is room to allow the Hazzan to begin the Hazara with only eight men listening and responding. This resembles Hacham Ovadia's ruling, though Hacham Ovadia allowed the Hazzan to begin with only eight men listening even when this is not a dire necessity. By contrast, the Hida (Rav Haim Yosef David Azula, 1724-1806) maintained that the Shulhan Aruch cites two different opinions, which are disagreement with one another. The Hida concluded that we may follow the lenient position, and allow the Hazzan to begin even if one of the ten men is still praying the Amida, both at Arbit and when the Amida is repeated. In the opposite direction, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) asserted that the Shulhan Aruch changed his view on the matter, and he followed the stringent view. According to Hacham Bension, then, the Hazzan must wait for nine other men to finish the Amida not only during Shaharit, Minha and Musaf, but even during Arbit, when there is no repetition of the Amida. Since Halacha follows the view that a person reciting the Amida does not count toward a Minyan at all, the Hazzan may not even recite Kaddish if one of the ten men in the synagogue has yet to complete the Amida. Another issue addressed by the Poskim is the minimum required number of men who have completed the Amida. Assuming that a person who is still reciting the Amida may be counted (whether it's only in Arbit, or in any prayer, depending on the different views cited above), does this apply only if the ninth man (besides the Hazzan) is still reciting the Amida? Or can we allow the Hazzan to begin even if several men are still reciting the Amida? Rav Levi Ibn Habib (Jerusalem, c. 1480-c. 1545) maintained that Halacha draws no distinction between a situation where one person has yet to complete the Amida, and a case of several people who are still reciting the Amida. As long as at least five men in addition to the Hazzan have completed the Amida, the Hazzan may proceed. By contrast, the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) was of the opinion that this discussion pertains only to the case where eight men, not including the Hazzan, have completed the Amida, but the tenth man has not. According to the Magen Abraham, this Halacha cannot be extended to a case where fewer than eight men (besides the Hazzan) have completed the Amida. Hacham Ovadia's view on this matter is not entirely clear. With regard to Arbit, he writes that as long as five men besides the Hazzan have completed the Amida, the Hazzan may begin Kaddish, since a majority of a Minyan – six men – have finished. In discussing the case of the other prayers, however, he speaks only of a situation where eight men besides the Hazzan have completed the Amida, but the tenth has yet to finish. The implication of his wording is that when it comes to the repetition of the Amida, Hacham Ovadia did not go so far as to allow the Hazzan to begin when fewer than eight other men have completed the Amida. However, Hacham David Yosef, in Halacha Berura, asserted that in Hacham Ovadia's view, there is no distinction between Kaddish and the Hazara in this regard, and therefore, even if only five men besides the Hazzan have completed the Amida, the Hazzan may begin the Hazara, just as with regard to Kaddish at Arbit. Rav Yisrael Bitan cites the work Netivot Ha'haim as claiming that he heard Hacham Ovadia issue this ruling verbally. In conclusion, Rav Bitan concludes that there is certainly room to permit the Hazan to begin the Hazara if only five men besides him have finished the Amida. (We might add that often, those who have yet to complete the Amida have already reached the end, where additional personal prayers are recited, at which point they may respond to Nakdishach. This gives us an additional basis for leniency.) However, Rav Bitan added, this leniency should be relied upon only when absolutely necessary. Otherwise, the Hazan should not begin the repetition until at least eight other men have completed the Amida. Summary: If there are only ten men in a Minyan for Arbit, the Hazzan may begin the Kaddish after the silent Amida as long as at least five other men – besides him – have completed the Amida. At all other prayers, when the Hazzan repeats the Amida, he should not begin the repetition until at least eight men – besides him – have completed the Amida. In situations of great need, he may begin the repetition even if at least five men – besides him – have completed the Amida. Of course, it always preferable to wait to allow the others to respond to Kaddish or to the repetition.

Often, when a small Minyan is praying, one or several of the men in attendance take longer than the others to complete the Amida. The question then arises as to whether or not the Hazzan must wait for ten men to finish before proceeding to Kaddish – in the case of Arbit – or to the Hazara (repetition of the Amida), in the case of Shaharit, Minha or Musaf. And, if the Hazzan does not need to wait for ten men, what is the minimum number of men that must have completed the Amida before the Hazan may begin? The Poskim discuss this question at length, in light of seemingly contradictory rulings of the Shulhan Aruch. In one context (Orah Haim 55:6), the Shulhan Aruch writes that a person who is still reciting the Amida, or even sleeping, may be counted toward the Minyan. Elsewhere (Orah Haim 124:4), however, the Shulhan Aruch warns that at least nine men must be listening attentively to the Hazan's repetition of the Amida and answering Amen, and if not, the Hazan's blessings might be considered Berachot Le'batala (blessings recited in vain). Rav Zalman of Liadi (founding Rebbe of Lubavitch, 1745-1812) reconciles these rulings by drawing a distinction between Arbit and the other prayers. During Arbit, the Hazan does not repeat the Amida, and the issue is thus only the recitation of Kaddish. The Shulhan Aruch allows reciting Kaddish if ten men are present even if one of them is still reciting the Amida, and so at Arbit, the Hazzan may proceed to Kaddish once eight men – besides him – have completed the Amida. During the other prayers, however, the Hazzan repeats the Amida, and this requires at least nine men who are listening and responding "Amen" to the blessings. Therefore, during Shaharit, Musaf and Minha, the Hazzan may not begin the Hazara until nine other men have completed the silent Amida and are able to answer "Amen." This approach is taken also by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). Hacham Ovadia Yosef, however, disagreed. From the comments of Maran (author of the Shulhan Aruch) in the Bet Yosef, Hacham Ovadia noted, it emerges that in his view, a person who is reciting the Amida may be included in the Minyan even for the Hazan's repetition of the Amida. As for the Shulhan Aruch's remark that nine men must be listening attentively to the Hazara, Hacham Ovadia cited the Derisha as clarifying that the Shulhan Aruch does not actually require nine men to be listening and responding to the Hazara. Indeed, the Shulhan Aruch wrote not that the Hazan's blessings are in vain if nine men are not listening and responding, but rather that they are "close to being recited in vain." The Derisha draws further proof from the Halacha allowing the Hazan to continue the repetition of the Amida if some of the ten men left the synagogue. As long as nine other men were present when he began the Hazara, he may continue and complete the Hazara after the Minyan was lost (as long as at least six remain). This compellingly proves that it is not necessary for nine men to be listening to the Hazan's repetition of the Amida. Hacham Ovadia likewise cited Hacham Yishak Attia (Aleppo, Syria, 1755-1830) as explaining that the Shulhan Aruch warned that people who do not listen and respond to the Hazan's repetition are denigrating the blessings he recites, as though they recite blessings in vain. He did not mean that the Hazan cannot recite the Hazara with fewer than nine people listening and responding. Accordingly, Hacham Ovadia concluded that even during Shaharit, Minha or Musaf, the Hazzan does not need to wait for nine men (besides him) to complete the Amida before beginning the repetition. Even if only eight have completed the Amida, the Hazan may proceed to the Hazara. Of course, it is preferable to wait for everyone to finish – both in the interest of satisfying the stringent opinion, and to give everyone the opportunity to recite Nakdishach. But if the ninth man is taking a long time to finish the Amida, the Hazzan is not required to wait for him. Interestingly enough, although – as we saw – the Ben Ish Hai rules stringently with regard to the repetition of the Amida, he seems to have changed his mind in a later work – Mi'kabse'el. There he writes that in a situation of necessity, where the tenth man recites an excessively long Amida, and the others cannot wait, there is room to allow the Hazzan to begin the Hazara with only eight men listening and responding. This resembles Hacham Ovadia's ruling, though Hacham Ovadia allowed the Hazzan to begin with only eight men listening even when this is not a dire necessity. By contrast, the Hida (Rav Haim Yosef David Azula, 1724-1806) maintained that the Shulhan Aruch cites two different opinions, which are disagreement with one another. The Hida concluded that we may follow the lenient position, and allow the Hazzan to begin even if one of the ten men is still praying the Amida, both at Arbit and when the Amida is repeated. In the opposite direction, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) asserted that the Shulhan Aruch changed his view on the matter, and he followed the stringent view. According to Hacham Bension, then, the Hazzan must wait for nine other men to finish the Amida not only during Shaharit, Minha and Musaf, but even during Arbit, when there is no repetition of the Amida. Since Halacha follows the view that a person reciting the Amida does not count toward a Minyan at all, the Hazzan may not even recite Kaddish if one of the ten men in the synagogue has yet to complete the Amida. Another issue addressed by the Poskim is the minimum required number of men who have completed the Amida. Assuming that a person who is still reciting the Amida may be counted (whether it's only in Arbit, or in any prayer, depending on the different views cited above), does this apply only if the ninth man (besides the Hazzan) is still reciting the Amida? Or can we allow the Hazzan to begin even if several men are still reciting the Amida? Rav Levi Ibn Habib (Jerusalem, c. 1480-c. 1545) maintained that Halacha draws no distinction between a situation where one person has yet to complete the Amida, and a case of several people who are still reciting the Amida. As long as at least five men in addition to the Hazzan have completed the Amida, the Hazzan may proceed. By contrast, the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) was of the opinion that this discussion pertains only to the case where eight men, not including the Hazzan, have completed the Amida, but the tenth man has not. According to the Magen Abraham, this Halacha cannot be extended to a case where fewer than eight men (besides the Hazzan) have completed the Amida. Hacham Ovadia's view on this matter is not entirely clear. With regard to Arbit, he writes that as long as five men besides the Hazzan have completed the Amida, the Hazzan may begin Kaddish, since a majority of a Minyan – six men – have finished. In discussing the case of the other prayers, however, he speaks only of a situation where eight men besides the Hazzan have completed the Amida, but the tenth has yet to finish. The implication of his wording is that when it comes to the repetition of the Amida, Hacham Ovadia did not go so far as to allow the Hazzan to begin when fewer than eight other men have completed the Amida. However, Hacham David Yosef, in Halacha Berura, asserted that in Hacham Ovadia's view, there is no distinction between Kaddish and the Hazara in this regard, and therefore, even if only five men besides the Hazzan have completed the Amida, the Hazzan may begin the Hazara, just as with regard to Kaddish at Arbit. Rav Yisrael Bitan cites the work Netivot Ha'haim as claiming that he heard Hacham Ovadia issue this ruling verbally. In conclusion, Rav Bitan concludes that there is certainly room to permit the Hazan to begin the Hazara if only five men besides him have finished the Amida. (We might add that often, those who have yet to complete the Amida have already reached the end, where additional personal prayers are recited, at which point they may respond to Nakdishach. This gives us an additional basis for leniency.) However, Rav Bitan added, this leniency should be relied upon only when absolutely necessary. Otherwise, the Hazan should not begin the repetition until at least eight other men have completed the Amida. Summary: If there are only ten men in a Minyan for Arbit, the Hazzan may begin the Kaddish after the silent Amida as long as at least five other men – besides him – have completed the Amida. At all other prayers, when the Hazzan repeats the Amida, he should not begin the repetition until at least eight men – besides him – have completed the Amida. In situations of great need, he may begin the repetition even if at least five men – besides him – have completed the Amida. Of course, it always preferable to wait to allow the others to respond to Kaddish or to the repetition.

Sustenance From the Source

Shiur given by Rabbi Dovid Apter on Halacha. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

A person who does not observe Yom Tob, but observes Shabbat, can be counted toward a Minyan. One who violates Yom Kippur, however, is akin to a Shabbat violator. As discussed in a previous installment, the status of a public Shabbat violator vis-à-vis being counted for a Minyan is subject to considerable debate and discussion. A member of the Karaite sect cannot be counted for a Minyan. This sect acknowledges the written text of the Torah as divine law but rejects the authority of the Torah She'be'al Peh – the oral tradition interpreting the Torah. Thus, for example, the Karaites wear Tefillin between their eyes, because they follow the literal meaning of the requirement to wear Tefillin "Ben Enecha" ("between your eyes"), rejecting the Sages' understanding that this refers to the spot on the top of the head parallel to the area between the eyes. Likewise, they follow the literal meaning of the Torah's command not to kindle a flame on Shabbat (Shemot 35:3), and so they keep the lights and heating off on Shabbat, sitting in the dark and cold and eating cold food. We, who accept the Rabbis' interpretation of this verse, as forbidding only the act of kindling on Shabbat, but not having a preexisting flame, specifically make a point of lighting candles before Shabbat to illuminate the home, and of eating hot dishes on Shabbat. Since Karaites heretically deny the authority of our oral tradition, they are considered gentiles with respect to a Minyan, and cannot be counted. Needless to say, if a Karaite or any other kind of heretic or sinner performs Teshuba, they are treated as full-fledged observant Jews and certainly count for a Minyan. An observant Jew who does not read Hebrew, and thus cannot pray, may be counted toward a Minyan, as long as he understands the concept of Tefilla. If, for example, a Jew who did not receive a religious education becomes a Ba'al Teshuba and begins observing the Misvot, then he may be counted as one of the ten men for a Minyan even though he did not yet learn Hebrew and is thus still unable to recite the prayers.

A person who does not observe Yom Tob, but observes Shabbat, can be counted toward a Minyan. One who violates Yom Kippur, however, is akin to a Shabbat violator. As discussed in a previous installment, the status of a public Shabbat violator vis-à-vis being counted for a Minyan is subject to considerable debate and discussion. A member of the Karaite sect cannot be counted for a Minyan. This sect acknowledges the written text of the Torah as divine law but rejects the authority of the Torah She'be'al Peh – the oral tradition interpreting the Torah. Thus, for example, the Karaites wear Tefillin between their eyes, because they follow the literal meaning of the requirement to wear Tefillin "Ben Enecha" ("between your eyes"), rejecting the Sages' understanding that this refers to the spot on the top of the head parallel to the area between the eyes. Likewise, they follow the literal meaning of the Torah's command not to kindle a flame on Shabbat (Shemot 35:3), and so they keep the lights and heating off on Shabbat, sitting in the dark and cold and eating cold food. We, who accept the Rabbis' interpretation of this verse, as forbidding only the act of kindling on Shabbat, but not having a preexisting flame, specifically make a point of lighting candles before Shabbat to illuminate the home, and of eating hot dishes on Shabbat. Since Karaites heretically deny the authority of our oral tradition, they are considered gentiles with respect to a Minyan, and cannot be counted. Needless to say, if a Karaite or any other kind of heretic or sinner performs Teshuba, they are treated as full-fledged observant Jews and certainly count for a Minyan. An observant Jew who does not read Hebrew, and thus cannot pray, may be counted toward a Minyan, as long as he understands the concept of Tefilla. If, for example, a Jew who did not receive a religious education becomes a Ba'al Teshuba and begins observing the Misvot, then he may be counted as one of the ten men for a Minyan even though he did not yet learn Hebrew and is thus still unable to recite the prayers.

The Shulhan Aruch (Orah Haim 99:1) rules that if a person has become inebriated such that he cannot articulate his words properly, and is not fit to appear before a king, then he may not pray, and if he does pray in such a condition, his prayer is considered an "abomination." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Bet Yehuda (Rav Yehuda Ayash, Algeria, 1700-1759) as ruling that a person in this state cannot be counted toward a Minyan. Interestingly, the Ben Ish Hai adds that since people in such a condition do not necessarily appear drunk, it is important to ensure that the ten men who comprise a Minyan are in fact sober and worthy of being counted. Hacham Ovadia Yosef, however, noted that this is not, in fact, what the Bet Yehuda wrote. The Bet Yehuda wrote that a person cannot be counted toward a Minyan if he had reached the point of "Shichruto Shel Lot" – the level of intoxication reached by Lot, who was so inebriated that he had intimate relations with his daughters, as he did not recognize them. It is only if a person is drunk to this extent, that he is entirely unaware of what is happening and is not thinking straight at all, that he may not be counted toward a Minyan. Such a person is exempt from Misvot due to his temporary state of mental impairment, and so he cannot be counted toward a Minyan. If, however, a person is merely tipsy, then although he should not pray, he may nevertheless be counted toward a Minyan. Hacham Ovadia noted that even somebody who is asleep can be counted toward a Minyan, so certainly somebody who is drunk can be counted, as long as he has not reached the point of "Shichruto Shel Lot." Apparently, Hacham Ovadia writes, the Ben Ish Hai saw a faulty edition of the Bet Yehuda which mistakenly stated that even mild inebriation disqualifies a person from being counted. Hacham Ovadia noted that a number of other Poskim also cited the Bet Yehuda as disqualifying even a mildly inebriated person, as they, too, evidently used the faulty edition of this work. The Mishna Berura writes that if necessary, a mentally challenged individual may be counted toward a Minyan if he has enough understanding to pray properly and recognize that he prays to Hashem. If there is no other option, then such a person may be counted. Rav Yisrael Bitan writes that this would apply also to a mildly inebriated individual, who may be counted toward a Minyan when necessary. This situation often arises on Purim, when people drink and become inebriated. Summary: A person who is so drunk that he is entirely unaware of what he is doing may not be counted toward a Minyan. If a person is tipsy and cannot enunciate his words properly, then he should not pray, but he may be counted toward a Minyan, especially if he is needed for forming the Minyan.

The Shulhan Aruch (Orah Haim 99:1) rules that if a person has become inebriated such that he cannot articulate his words properly, and is not fit to appear before a king, then he may not pray, and if he does pray in such a condition, his prayer is considered an "abomination." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Bet Yehuda (Rav Yehuda Ayash, Algeria, 1700-1759) as ruling that a person in this state cannot be counted toward a Minyan. Interestingly, the Ben Ish Hai adds that since people in such a condition do not necessarily appear drunk, it is important to ensure that the ten men who comprise a Minyan are in fact sober and worthy of being counted. Hacham Ovadia Yosef, however, noted that this is not, in fact, what the Bet Yehuda wrote. The Bet Yehuda wrote that a person cannot be counted toward a Minyan if he had reached the point of "Shichruto Shel Lot" – the level of intoxication reached by Lot, who was so inebriated that he had intimate relations with his daughters, as he did not recognize them. It is only if a person is drunk to this extent, that he is entirely unaware of what is happening and is not thinking straight at all, that he may not be counted toward a Minyan. Such a person is exempt from Misvot due to his temporary state of mental impairment, and so he cannot be counted toward a Minyan. If, however, a person is merely tipsy, then although he should not pray, he may nevertheless be counted toward a Minyan. Hacham Ovadia noted that even somebody who is asleep can be counted toward a Minyan, so certainly somebody who is drunk can be counted, as long as he has not reached the point of "Shichruto Shel Lot." Apparently, Hacham Ovadia writes, the Ben Ish Hai saw a faulty edition of the Bet Yehuda which mistakenly stated that even mild inebriation disqualifies a person from being counted. Hacham Ovadia noted that a number of other Poskim also cited the Bet Yehuda as disqualifying even a mildly inebriated person, as they, too, evidently used the faulty edition of this work. The Mishna Berura writes that if necessary, a mentally challenged individual may be counted toward a Minyan if he has enough understanding to pray properly and recognize that he prays to Hashem. If there is no other option, then such a person may be counted. Rav Yisrael Bitan writes that this would apply also to a mildly inebriated individual, who may be counted toward a Minyan when necessary. This situation often arises on Purim, when people drink and become inebriated. Summary: A person who is so drunk that he is entirely unaware of what he is doing may not be counted toward a Minyan. If a person is tipsy and cannot enunciate his words properly, then he should not pray, but he may be counted toward a Minyan, especially if he is needed for forming the Minyan.

An individual who, Heaven forbid, suffers from a physical impairment or disability may be counted toward a Minyan. The concept of a Minyan is rooted in the fact that the Shechina resides among an assembly of ten Jews, and this includes Jews with physical impairments. Therefore, if a person is unable to hear, or is unable to speak, he may be counted toward a Minyan. If, however, a person is both deaf and mute – unable to hear or speak – then he may not be counted toward a Minyan. The reason is that in the past, such a person could not be taught, and thus unfortunately would remain ignorant. He thus has the same status as a child or a mentally challenged adult, who cannot be counted toward a Minyan. The question arises whether this Halacha applies nowadays, when, Baruch Hashem, educational methods are available to teach people who can neither hear nor speak. (In fact, there is a yeshiva in Toronto for students who are both deaf and mute, and the Rosh Yeshiva is himself a deaf-mute.) Many Poskim maintain that if a deaf-mute has been taught and now has the ability to read, write and function like an ordinary person, then he may be counted toward a Minyan. Others, however, disagree. In light of this dispute, Rav Yisrael Bitan ruled that an educated deaf-mute can be counted toward a Minyan for all parts of the prayer service which do not include the recitation of Berachot. Thus, for example, if he is one of ten men, they may recite Kaddish and Barechu, but the Hazzan should not repeat the Amida, since the blessings of the Amida will be considered in vain according to the opinion that an educated deaf-mute cannot be counted. Rav Bitan writes that in such a case, the Hazzan should recite the Amida aloud while the congregation recites it silently, so they can recite Nakdishach. The Torah may be read in such a case, but the Berachot may not be recited. Another question arises regarding the status of a deaf-mute who is able to hear through cochlear implants. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) maintained that since this individual can hear, he is like a regular person and can certainly count toward a Minyan according to all opinions. Rav Moshe Feinstein (1895-1986), however, disagreed. He argued that a person's status depends on his physical capabilities, and an artificial device allowing him to hear does not change his status. Therefore, even if a person can hear with the help of a cochlear implant, in Rav Moshe's view, he is still considered deaf. However, even according to Rav Moshe, if a deaf-mute receives a cochlear implant and then learns how to speak, he is no longer considered mute, and so he can be counted toward a Minyan. Summary: A person with a physical impairment, or who is deaf or mute, can be counted toward a Minyan. A deaf-mute, however, who can neither speak nor hear, cannot be counted toward a Minyan. If he is educated, then it is questionable whether he can be counted toward a Minyan, and so if he is the tenth man, Kaddish and Barechu may be recited, but not the repetition of the Amida, due to the possibility of the blessings being in vain. In such a case, the Hazzan should recite the Amida aloud while the congregation recites it silently, so they can recite Nakdishach. If the person can hear with cochlear implants, then according to one opinion he is not considered deaf, whereas others maintain that he is still a deaf-mute, unless he has learned to speak.

An individual who, Heaven forbid, suffers from a physical impairment or disability may be counted toward a Minyan. The concept of a Minyan is rooted in the fact that the Shechina resides among an assembly of ten Jews, and this includes Jews with physical impairments. Therefore, if a person is unable to hear, or is unable to speak, he may be counted toward a Minyan. If, however, a person is both deaf and mute – unable to hear or speak – then he may not be counted toward a Minyan. The reason is that in the past, such a person could not be taught, and thus unfortunately would remain ignorant. He thus has the same status as a child or a mentally challenged adult, who cannot be counted toward a Minyan. The question arises whether this Halacha applies nowadays, when, Baruch Hashem, educational methods are available to teach people who can neither hear nor speak. (In fact, there is a yeshiva in Toronto for students who are both deaf and mute, and the Rosh Yeshiva is himself a deaf-mute.) Many Poskim maintain that if a deaf-mute has been taught and now has the ability to read, write and function like an ordinary person, then he may be counted toward a Minyan. Others, however, disagree. In light of this dispute, Rav Yisrael Bitan ruled that an educated deaf-mute can be counted toward a Minyan for all parts of the prayer service which do not include the recitation of Berachot. Thus, for example, if he is one of ten men, they may recite Kaddish and Barechu, but the Hazzan should not repeat the Amida, since the blessings of the Amida will be considered in vain according to the opinion that an educated deaf-mute cannot be counted. Rav Bitan writes that in such a case, the Hazzan should recite the Amida aloud while the congregation recites it silently, so they can recite Nakdishach. The Torah may be read in such a case, but the Berachot may not be recited. Another question arises regarding the status of a deaf-mute who is able to hear through cochlear implants. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) maintained that since this individual can hear, he is like a regular person and can certainly count toward a Minyan according to all opinions. Rav Moshe Feinstein (1895-1986), however, disagreed. He argued that a person's status depends on his physical capabilities, and an artificial device allowing him to hear does not change his status. Therefore, even if a person can hear with the help of a cochlear implant, in Rav Moshe's view, he is still considered deaf. However, even according to Rav Moshe, if a deaf-mute receives a cochlear implant and then learns how to speak, he is no longer considered mute, and so he can be counted toward a Minyan. Summary: A person with a physical impairment, or who is deaf or mute, can be counted toward a Minyan. A deaf-mute, however, who can neither speak nor hear, cannot be counted toward a Minyan. If he is educated, then it is questionable whether he can be counted toward a Minyan, and so if he is the tenth man, Kaddish and Barechu may be recited, but not the repetition of the Amida, due to the possibility of the blessings being in vain. In such a case, the Hazzan should recite the Amida aloud while the congregation recites it silently, so they can recite Nakdishach. If the person can hear with cochlear implants, then according to one opinion he is not considered deaf, whereas others maintain that he is still a deaf-mute, unless he has learned to speak.

A person who has lost an immediate family member, Heaven forbid, has the status of "Onen" from the time of the death until the burial, a status which exempts him from Misva obligation, including the requirement to pray. As such, an Onen cannot be counted toward a Minyan. If nine men wish to make a Minyan, and the only person they can find to complete the Minyan is an Onen, he cannot be counted. Importantly, however, this applies only until the point that the Hebra Kadisha has taken responsibility for the burial arrangements. Once the Hebra Kadisha assumes responsibility, the deceased family members may be counted toward a Minyan. Moreover, on Shabbat, when burial arrangements cannot be made, the family members do not have the status of Onen, and so they may be counted toward a Minyan. Years ago, people would be put into formal excommunication – "Nidui" – for certain transgressions. The Poskim write that the status of a Menudeh (person in excommunication) vis-à-vis Minyan depends on the circumstances of his Nidui. If he was excommunicated for a grave transgression that he had committed, then he cannot be counted toward a Minyan. If, however, he was placed into Nidui for improperly handling a financial dispute, then he may be counted. Likewise, if he treated a Torah sage disrespectfully, and the sage placed him in Nidui, then he may nevertheless be counted toward a Minyan. Even in situations where a Menudeh may not be counted toward a Minyan, the congregation may pray in his presence; they do not need to send him out of the synagogue. The status of Nidui requires people to keep a distance from the individual (approximately two meters), but they may pray even though he is in the room. However, if the Bet Din that declared the excommunication included in their declaration a provision barring the individual's participation in a Minyan, then the congregation may not pray in his presence. The Bet Yosef cites the Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) as addressing the case of a congregation that refused to pray because a Menudeh was present. The Ribash ruled that the congregants acted with unnecessary zealotry, as there is no prohibition against praying in the presence of a Menudeh unless this provision was included in the Nidui decree. The Peri Megadim (Rav Yosef Teomim, 1727-1892), cited by the Mishna Berura, raises the possibility that even a Menudeh who may not be counted toward a Minyan for prayer may nevertheless be counted toward a Minyan for Megilla reading on Purim. The reading of the Megilla does not, strictly speaking, require a Minyan, but it is nevertheless a Misva to conduct the reading in a Minyan for the purpose of "Pirsumeh Nisa" – publicizing the miracle. Since the objective is Pirsum – publicity, it is likely that a person's status of Menudeh is irrelevant. When it comes to Tefila, the concept of a Minyan is that ten people assemble to form a group for prayer, and so a person who has been excommunicated cannot join together with other people for this purpose. For Megilla reading, however, it is necessary only for ten people to be present, not for them to join together and form a single unit. Therefore, it would stand to reason that even a Menudeh can be counted for this purpose.

A person who has lost an immediate family member, Heaven forbid, has the status of "Onen" from the time of the death until the burial, a status which exempts him from Misva obligation, including the requirement to pray. As such, an Onen cannot be counted toward a Minyan. If nine men wish to make a Minyan, and the only person they can find to complete the Minyan is an Onen, he cannot be counted. Importantly, however, this applies only until the point that the Hebra Kadisha has taken responsibility for the burial arrangements. Once the Hebra Kadisha assumes responsibility, the deceased family members may be counted toward a Minyan. Moreover, on Shabbat, when burial arrangements cannot be made, the family members do not have the status of Onen, and so they may be counted toward a Minyan. Years ago, people would be put into formal excommunication – "Nidui" – for certain transgressions. The Poskim write that the status of a Menudeh (person in excommunication) vis-à-vis Minyan depends on the circumstances of his Nidui. If he was excommunicated for a grave transgression that he had committed, then he cannot be counted toward a Minyan. If, however, he was placed into Nidui for improperly handling a financial dispute, then he may be counted. Likewise, if he treated a Torah sage disrespectfully, and the sage placed him in Nidui, then he may nevertheless be counted toward a Minyan. Even in situations where a Menudeh may not be counted toward a Minyan, the congregation may pray in his presence; they do not need to send him out of the synagogue. The status of Nidui requires people to keep a distance from the individual (approximately two meters), but they may pray even though he is in the room. However, if the Bet Din that declared the excommunication included in their declaration a provision barring the individual's participation in a Minyan, then the congregation may not pray in his presence. The Bet Yosef cites the Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) as addressing the case of a congregation that refused to pray because a Menudeh was present. The Ribash ruled that the congregants acted with unnecessary zealotry, as there is no prohibition against praying in the presence of a Menudeh unless this provision was included in the Nidui decree. The Peri Megadim (Rav Yosef Teomim, 1727-1892), cited by the Mishna Berura, raises the possibility that even a Menudeh who may not be counted toward a Minyan for prayer may nevertheless be counted toward a Minyan for Megilla reading on Purim. The reading of the Megilla does not, strictly speaking, require a Minyan, but it is nevertheless a Misva to conduct the reading in a Minyan for the purpose of "Pirsumeh Nisa" – publicizing the miracle. Since the objective is Pirsum – publicity, it is likely that a person's status of Menudeh is irrelevant. When it comes to Tefila, the concept of a Minyan is that ten people assemble to form a group for prayer, and so a person who has been excommunicated cannot join together with other people for this purpose. For Megilla reading, however, it is necessary only for ten people to be present, not for them to join together and form a single unit. Therefore, it would stand to reason that even a Menudeh can be counted for this purpose.

Shiur given by Rabbi Yossi Volovik on Shavers in Halacha. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Months in the Jewish calendar consist of either 29 or 30 days. When a month continues for 30 days, two days of Rosh Hodesh are observed – on the 30 th day of the month, and on the first day of the next month. Most months are consistent, having the same number of days each year. There are, however, a small number of months that fluctuate, as they sometimes have 29 days and sometimes 30. One such month is Heshvan. If a boy was born on the 30 th of Heshvan in a year when it had 30 days, and Heshvan in the year of his Bar-Misva has only 29 days, then he becomes a Bar-Misva on the first day of Kislev. One might have thought that we define this boy's birthday as the day prior to the first of Kislev, such that he becomes a Bar-Misva on the 29 th of Heshvan. But this is not the case. We instead view him as having been born on Rosh Hodesh Kislev, and so he becomes Bar-Misva on the only day of Rosh Hodesh Kislev in the year of his Bar-Misva – namely, the first of Kislev. The Poskim dispute the Halacha in the reverse case, when a boy was born on Rosh Hodesh Kislev in a year when Heshvan had only 29 days, and there are two days of Rosh Hodesh Kislev in the year of his Bar-Misva. The Misha Berura and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) approvingly cite the view of the Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) that the boy in this case becomes a Bar-Misva on 30 Heshvan, the first day of Rosh Hodesh. According to this opinion, we view the boy as having been born on the day after the 29 th of Heshvan, and thus in a year when Heshvan extends for 30 days, his birthday is the 30 th of Heshvan. Rav Meir Mazuz (1945-2025), however, disagreed. In his view, since the boy was born on the first of Kislev, this date is his birthday, and so he becomes Bar-Misva on this date irrespective of how many days the previous month had. Even if there are two days of Rosh Hodesh in the year of his Bar-Misva, he does not become a Bar-Misva until the date of his birth – the first of Kislev. Hacham David Yosef, in Halacha Berura, ruled that the boy in this case should observe the stringencies of both opinions – meaning, he should ensure to observe all the Misvot already on the 30 th of Heshvan, but should not be counted toward a Minyan until the first of Kislev. Summary: If a boy was born on the 30 th of Heshvan in a year when Heshvan had 30 days, and Heshvan in the year of his Bar-Misva has only 29 days, he becomes a Bar-Misva on the first of Kislev. If he was born on Rosh Hodesh Kislev in a year when Heshvan had only 29 days, and there was thus only one day of Rosh Hodesh, but Heshvan in the year of his Bar-Misva has 30 days, it is unclear when he becomes a Bar-Misva. Therefore, he should ensure to observe all the Misvot already on the 30 th of Heshvan, but should not be counted toward a Minyan until the first of Kislev.

Months in the Jewish calendar consist of either 29 or 30 days. When a month continues for 30 days, two days of Rosh Hodesh are observed – on the 30 th day of the month, and on the first day of the next month. Most months are consistent, having the same number of days each year. There are, however, a small number of months that fluctuate, as they sometimes have 29 days and sometimes 30. One such month is Heshvan. If a boy was born on the 30 th of Heshvan in a year when it had 30 days, and Heshvan in the year of his Bar-Misva has only 29 days, then he becomes a Bar-Misva on the first day of Kislev. One might have thought that we define this boy's birthday as the day prior to the first of Kislev, such that he becomes a Bar-Misva on the 29 th of Heshvan. But this is not the case. We instead view him as having been born on Rosh Hodesh Kislev, and so he becomes Bar-Misva on the only day of Rosh Hodesh Kislev in the year of his Bar-Misva – namely, the first of Kislev. The Poskim dispute the Halacha in the reverse case, when a boy was born on Rosh Hodesh Kislev in a year when Heshvan had only 29 days, and there are two days of Rosh Hodesh Kislev in the year of his Bar-Misva. The Misha Berura and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) approvingly cite the view of the Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) that the boy in this case becomes a Bar-Misva on 30 Heshvan, the first day of Rosh Hodesh. According to this opinion, we view the boy as having been born on the day after the 29 th of Heshvan, and thus in a year when Heshvan extends for 30 days, his birthday is the 30 th of Heshvan. Rav Meir Mazuz (1945-2025), however, disagreed. In his view, since the boy was born on the first of Kislev, this date is his birthday, and so he becomes Bar-Misva on this date irrespective of how many days the previous month had. Even if there are two days of Rosh Hodesh in the year of his Bar-Misva, he does not become a Bar-Misva until the date of his birth – the first of Kislev. Hacham David Yosef, in Halacha Berura, ruled that the boy in this case should observe the stringencies of both opinions – meaning, he should ensure to observe all the Misvot already on the 30 th of Heshvan, but should not be counted toward a Minyan until the first of Kislev. Summary: If a boy was born on the 30 th of Heshvan in a year when Heshvan had 30 days, and Heshvan in the year of his Bar-Misva has only 29 days, he becomes a Bar-Misva on the first of Kislev. If he was born on Rosh Hodesh Kislev in a year when Heshvan had only 29 days, and there was thus only one day of Rosh Hodesh, but Heshvan in the year of his Bar-Misva has 30 days, it is unclear when he becomes a Bar-Misva. Therefore, he should ensure to observe all the Misvot already on the 30 th of Heshvan, but should not be counted toward a Minyan until the first of Kislev.

Months in the Jewish calendar consist of either 29 or 30 days. When a month continues for 30 days, two days of Rosh Hodesh are observed – on the 30 th day of the month, and on the first day of the next month. Most months are consistent, having the same number of days each year. There are, however, a small number of months that fluctuate, as they sometimes have 29 days and sometimes 30. One such month is Heshvan. If a boy was born on the 30 th of Heshvan in a year when it had 30 days, and Heshvan in the year of his Bar-Misva has only 29 days, then he becomes a Bar-Misva on the first day of Kislev. One might have thought that we define this boy's birthday as the day prior to the first of Kislev, such that he becomes a Bar-Misva on the 29 th of Heshvan. But this is not the case. We instead view him as having been born on Rosh Hodesh Kislev, and so he becomes Bar-Misva on the only day of Rosh Hodesh Kislev in the year of his Bar-Misva – namely, the first of Kislev. The Poskim dispute the Halacha in the reverse case, when a boy was born on Rosh Hodesh Kislev in a year when Heshvan had only 29 days, and there are two days of Rosh Hodesh Kislev in the year of his Bar-Misva. The Misha Berura and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) approvingly cite the view of the Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) that the boy in this case becomes a Bar-Misva on 30 Heshvan, the first day of Rosh Hodesh. According to this opinion, we view the boy as having been born on the day after the 29 th of Heshvan, and thus in a year when Heshvan extends for 30 days, his birthday is the 30 th of Heshvan. Rav Meir Mazuz (1945-2025), however, disagreed. In his view, since the boy was born on the first of Kislev, this date is his birthday, and so he becomes Bar-Misva on this date irrespective of how many days the previous month had. Even if there are two days of Rosh Hodesh in the year of his Bar-Misva, he does not become a Bar-Misva until the date of his birth – the first of Kislev. Hacham David Yosef, in Halacha Berura, ruled that the boy in this case should observe the stringencies of both opinions – meaning, he should ensure to observe all the Misvot already on the 30 th of Heshvan, but should not be counted toward a Minyan until the first of Kislev. Summary: If a boy was born on the 30 th of Heshvan in a year when Heshvan had 30 days, and Heshvan in the year of his Bar-Misva has only 29 days, he becomes a Bar-Misva on the first of Kislev. If he was born on Rosh Hodesh Kislev in a year when Heshvan had only 29 days, and there was thus only one day of Rosh Hodesh, but Heshvan in the year of his Bar-Misva has 30 days, it is unclear when he becomes a Bar-Misva. Therefore, he should ensure to observe all the Misvot already on the 30 th of Heshvan, but should not be counted toward a Minyan until the first of Kislev.

Sustenance From the Source

A fascinating question arises in the case of a boy whose family travels across the International Date Line to celebrate his Bar-Misva. If, for example, the boy was born and raised in the U.S., and the family travels to Australia via the Pacific Ocean, they cross the Date Line during the trip, thus jumping one day ahead. The question becomes whether the boy becomes Bar-Misva on his birthday in Australia, or if he must wait another day, until it is his birthday back in the United States where he was born. Some Poskim maintain that in such a case, he indeed does not become a Bar-Misva until the next day. Since he moved ahead one day during his flight, the date in his current location does not determine his halachic status as a Bar-Misva. If, however, the family traveled to Australia eastward, such that they did not cross the International Date Line, then he becomes Bar-Misva once the date of his birthday arrives in Australia. In this case, he follows the date of his current location, even though his birthday has yet to arrive back home which is in a later time zone. This ruling would apply in the reverse case, as well, if an Australian boy travels to the U.S. for his Bar-Misva. If the family travels eastward, arriving in the U.S. via the Pacific Ocean, and thus having crossed the International Date Line and moving back one day, the boy becomes a Bar-Misva a day before the date of his birthday in the U.S., since this is the day of his Bar-Misva in Australia. If, however, the family traveled westward, reaching the U.S. via the Atlantic Ocean, then since he did not cross the Date Line, he does not become a Bar-Misva until the date of his birthday in the U.S. Rav Yosef Shalom Elyashiv (Jerusalem, 1910-2012) disagreed. He maintained that the boy becomes a Bar-Misva on the date of his birthday in his current location, and crossing the International Date Line has no effect on the timing of his becoming a halachic adult. This is the accepted Halacha. Another intriguing case, is that of a boy who crosses the Date Line on the day of his Bar-Misva, moving him back one day. In such a case, after becoming a Bar-Misva, the boy enters a region where his thirteenth birthday had not yet arrived. A number of Poskim, including Rav Haim Kanievsky, ruled that once a child becomes a Bar-Misva, there is no possibility of him losing this status and reverting to being a minor, and thus crossing the Date Line would not affect the boy's status in this case.

A fascinating question arises in the case of a boy whose family travels across the International Date Line to celebrate his Bar-Misva. If, for example, the boy was born and raised in the U.S., and the family travels to Australia via the Pacific Ocean, they cross the Date Line during the trip, thus jumping one day ahead. The question becomes whether the boy becomes Bar-Misva on his birthday in Australia, or if he must wait another day, until it is his birthday back in the United States where he was born. Some Poskim maintain that in such a case, he indeed does not become a Bar-Misva until the next day. Since he moved ahead one day during his flight, the date in his current location does not determine his halachic status as a Bar-Misva. If, however, the family traveled to Australia eastward, such that they did not cross the International Date Line, then he becomes Bar-Misva once the date of his birthday arrives in Australia. In this case, he follows the date of his current location, even though his birthday has yet to arrive back home which is in a later time zone. This ruling would apply in the reverse case, as well, if an Australian boy travels to the U.S. for his Bar-Misva. If the family travels eastward, arriving in the U.S. via the Pacific Ocean, and thus having crossed the International Date Line and moving back one day, the boy becomes a Bar-Misva a day before the date of his birthday in the U.S., since this is the day of his Bar-Misva in Australia. If, however, the family traveled westward, reaching the U.S. via the Atlantic Ocean, then since he did not cross the Date Line, he does not become a Bar-Misva until the date of his birthday in the U.S. Rav Yosef Shalom Elyashiv (Jerusalem, 1910-2012) disagreed. He maintained that the boy becomes a Bar-Misva on the date of his birthday in his current location, and crossing the International Date Line has no effect on the timing of his becoming a halachic adult. This is the accepted Halacha. Another intriguing case, is that of a boy who crosses the Date Line on the day of his Bar-Misva, moving him back one day. In such a case, after becoming a Bar-Misva, the boy enters a region where his thirteenth birthday had not yet arrived. A number of Poskim, including Rav Haim Kanievsky, ruled that once a child becomes a Bar-Misva, there is no possibility of him losing this status and reverting to being a minor, and thus crossing the Date Line would not affect the boy's status in this case.

In this Everyday Judaism episode on practical Jewish law (Kitzur Shulchan Aruch, Siman 40), Rabbi Aryeh Wolbe explains the rabbinic obligation of netilat yadayim (ritual hand-washing) before eating bread—a meal's centerpiece. Rooted in Temple-era purity laws (tumah and taharah) to prepare for terumah consumption, this decree persists today to maintain readiness for the future Temple, promote physical hygiene (highlighted during COVID-19), and foster spiritual holiness by countering arrogance.Key rules include using a complete, spoutless vessel (kli) with a flat top; pouring a generous revi'it (about 3–4 oz) of clean water twice per hand (right first), covering up to the wrist in one flow; reciting "al netilat yadayim" after washing while raising hands; and thoroughly drying (not on clothes, to avoid forgetfulness). Alternatives for no vessel: immersing in a river/mikvah/spring, or (in need) snow or faucet with human force.Rabbi Wolbe shares inspiring stories (Chafetz Chaim's sensitivity and humility) and emphasizes washing's deeper purpose: humbling ourselves before bread's 11-step process, recognizing accomplishments as Hashem's gifts rather than our own. The episode transitions to Ask Away #27, urging maximal spiritual use of Zos Chanukah (eighth day) through gazing at menorah lights, prayer, and abundant thanks to Hashem.The episode concludes with a transition to the Ask Away #27._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #81) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 21, 2025, in Houston, Texas.Released as Podcast on January 5, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #NetilatYadayim, #HandWashing, #Halacha, #SpiritualHumility, #EverydayJudaism ★ Support this podcast ★

An interesting question arises in the case of a boy who was born during a leap year, on the 30 th day of Adar Rishon (the first Adar), and the year of his Bar-Misva is a regular, twelve-month year, when there is only one month of Adar. Since there is no 30 th day of Adar in a regular year, it is unclear which day is considered his birthday when he becomes a Bar-Misva. According to some Poskim, he becomes a Bar-Misva on the 30 th of Shevat. Since the boy was born on the day preceding the first of Adar Sheni – the second Adar, which is considered the real month of Adar during a leap year – he turns thirteen on the day preceding the first of Adar – namely, the 30 th of Shevat. This is the view of the Binyan Sion (Rav Yaakob Ettlinger, Germany, 1798-1871), the Minhat Yishak (Rav Yishak Weiss, 1902-1989), and Hacham David Yosef, in Halacha Berura. However, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) maintained that it cannot be determined conclusively whether this child becomes a Bar-Misva on 30 Shevat or on the first of Nissan – the equivalent of 30 Adar, since Adar has only 29 days. Therefore, the boy must take into account both possibilities, meaning, he must strictly observe all Misvot already from 30 Shevat, but he cannot be counted toward a Minyan until the first of Nissan. A somewhat similar question arises in the case of a boy born on 30 Shevat in a regular year, and his Bar-Misva year is a leap year. The Binyan Sion ruled that since he was born on the day before the first of Adar, he becomes a Bar-Misva on 30 Adar Rishon – the day before the first of the real month of Adar, Adar Sheni. Others, however, maintain that since he was born during the month of Shevat, his Bar-Misva date is not affected at all by the extra Adar added in the year of his Bar-Misva, and thus he becomes Bar-Misva on 30 Shevat. Here, too, Rav Shlomo Zalman ruled that the boy must follow the stringencies of both opinions. He must strictly observe all the Misvot already from 30 Shevat, but he may not be counted toward a Minyan until 30 Adar Rishon.

An interesting question arises in the case of a boy who was born during a leap year, on the 30 th day of Adar Rishon (the first Adar), and the year of his Bar-Misva is a regular, twelve-month year, when there is only one month of Adar. Since there is no 30 th day of Adar in a regular year, it is unclear which day is considered his birthday when he becomes a Bar-Misva. According to some Poskim, he becomes a Bar-Misva on the 30 th of Shevat. Since the boy was born on the day preceding the first of Adar Sheni – the second Adar, which is considered the real month of Adar during a leap year – he turns thirteen on the day preceding the first of Adar – namely, the 30 th of Shevat. This is the view of the Binyan Sion (Rav Yaakob Ettlinger, Germany, 1798-1871), the Minhat Yishak (Rav Yishak Weiss, 1902-1989), and Hacham David Yosef, in Halacha Berura. However, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) maintained that it cannot be determined conclusively whether this child becomes a Bar-Misva on 30 Shevat or on the first of Nissan – the equivalent of 30 Adar, since Adar has only 29 days. Therefore, the boy must take into account both possibilities, meaning, he must strictly observe all Misvot already from 30 Shevat, but he cannot be counted toward a Minyan until the first of Nissan. A somewhat similar question arises in the case of a boy born on 30 Shevat in a regular year, and his Bar-Misva year is a leap year. The Binyan Sion ruled that since he was born on the day before the first of Adar, he becomes a Bar-Misva on 30 Adar Rishon – the day before the first of the real month of Adar, Adar Sheni. Others, however, maintain that since he was born during the month of Shevat, his Bar-Misva date is not affected at all by the extra Adar added in the year of his Bar-Misva, and thus he becomes Bar-Misva on 30 Shevat. Here, too, Rav Shlomo Zalman ruled that the boy must follow the stringencies of both opinions. He must strictly observe all the Misvot already from 30 Shevat, but he may not be counted toward a Minyan until 30 Adar Rishon.

An interesting question arises in the case of a boy who was born during a leap year, on the 30 th day of Adar Rishon (the first Adar), and the year of his Bar-Misva is a regular, twelve-month year, when there is only one month of Adar. Since there is no 30 th day of Adar in a regular year, it is unclear which day is considered his birthday when he becomes a Bar-Misva. According to some Poskim, he becomes a Bar-Misva on the 30 th of Shevat. Since the boy was born on the day preceding the first of Adar Sheni – the second Adar, which is considered the real month of Adar during a leap year – he turns thirteen on the day preceding the first of Adar – namely, the 30 th of Shevat. This is the view of the Binyan Sion (Rav Yaakob Ettlinger, Germany, 1798-1871), the Minhat Yishak (Rav Yishak Weiss, 1902-1989), and Hacham David Yosef, in Halacha Berura. However, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) maintained that it cannot be determined conclusively whether this child becomes a Bar-Misva on 30 Shevat or on the first of Nissan – the equivalent of 30 Adar, since Adar has only 29 days. Therefore, the boy must take into account both possibilities, meaning, he must strictly observe all Misvot already from 30 Shevat, but he cannot be counted toward a Minyan until the first of Nissan. A somewhat similar question arises in the case of a boy born on 30 Shevat in a regular year, and his Bar-Misva year is a leap year. The Binyan Sion ruled that since he was born on the day before the first of Adar, he becomes a Bar-Misva on 30 Adar Rishon – the day before the first of the real month of Adar, Adar Sheni. Others, however, maintain that since he was born during the month of Shevat, his Bar-Misva date is not affected at all by the extra Adar added in the year of his Bar-Misva, and thus he becomes Bar-Misva on 30 Shevat. Here, too, Rav Shlomo Zalman ruled that the boy must follow the stringencies of both opinions. He must strictly observe all the Misvot already from 30 Shevat, but he may not be counted toward a Minyan until 30 Adar Rishon.

In certain years, an extra month of Adar is added to the Jewish calendar. The reason for this occasional extension of the year is to synchronize the Jewish calendar with the solar calendar. The solar calendar, which is used by the Christian world, is based upon the earth's revolution around the sun, which occurs over the course of 365 days. The Jewish calendar, by contrast, is arranged on the basis of the moon's revolution around the earth, which occurs approximately every 28-29 days. The Jewish year is determined by twelve revolutions of the moon, which spans 354 days. Hence, the Jewish calendar is eleven days shorter than the solar calendar. If we would follow only the lunar system, all our holidays would fall each year eleven days earlier than the previous year, and they could thus fall during any season. (In fact, the Moslems' calendar follows exclusively the lunar system, and so their holidays can fall at any time during the year.) The Torah requires that Pesach always be observed during the spring season, and it is therefore necessary to adjust the lunar calendar so it is synchronized with the solar calendar, assuring that each Jewish holiday falls in its appropriate season. We do this by adding a month every several years. The month that is added is a second month of Adar. (Interestingly enough, the zodiacal sign of the month of Adar is Pisces, which has two distinct images, corresponding to the two months of Adar. The sign of every other month has only one image.) During a leap year, when an extra Adar is added, the second Adar is considered the actual month of Adar, and the first Adar is regarded as the additional month. Therefore, we celebrate Purim during the second Adar, and we likewise observe Shabbat Shekalim and Shabbat Zachor during that month. If a child was born in Adar Sheni (the second Adar) during a leap year, and the year of his Bar-Misva is also a leap year, then, quite obviously, he becomes a Bar-Misva on his birthday in Adar Sheni. And a boy born during Adar Rishon (the first Adar) during a leap year becomes Bar-Misva in Adar Rishon if that year is a leap year. If a child was born in Adar Rishon during a leap year, and the year of his Bar-Misva is a regular year, then he becomes Bar-Misva on his birthday during the month of Adar. One might have thought that we should consider Adar Rishon the equivalent of Shevat – the month before Adar – such that his Bar-Misva should occur in Shevat. This is not the case, as Halacha considers this boy to have been born during Adar, and so be becomes a Bar-Misva in Adar. Conversely, if a boy was born in Nissan during a regular year, and the year of his Bar-Misva is a leap year, he becomes a Bar-Misva during Nissan. We do not consider his birthday to be in Adar Sheni – the month after the first Adar – but rather in Nissan. These Halachot result in an intriguing anomaly – that a boy can become Bar-Misva before a boy who is older than him. If a boy was born toward the end of Adar Rishon in a leap year, and another boy was born several days later, toward the beginning of Adar Sheni, then if the year of their Bar-Misva is a regular year, the younger boy will celebrate his Bar-Misva first. Since he was born in the beginning of Adar Sheni, he will become Bar-Misva on that date in Adar, whereas the older boy – who was born at the end of Adar Rishon – will not become Bar-Misva until that date arrives toward the end of Adar.