Q. Although it is forbidden to take medication on Shabbat to heal general non-threatening ailments, is one allowed to take medication as a preventative measure to prevent an ailment?

A. As a general rule, only positive, progressive medical therapy is restricted on Shabbat. Preventative therapy is permitted on Shabbat even with the use of medications, because a person is not as anxious over the possibility of contracting a minor ailment as he is while suffering from an ailment. The absence of a sense of urgency allows for a more settled conduct by which one is far less likely to act rashly and impulsively to do forbidden work on Shabbat to procure relief. It is for this reason that one is permitted to take medications or therapies to prevent an illness. (39 Laws Of Shabbat Ribiat p.483)

Q.  What are some practical examples of preventative medication that are permitted?

A. One may take an an antacid to prevent and anticipated attack of heartburn, if he expects to eat and acidic food. One may take a tablet to prevent the onset of a severe migraine headache. A diabetic, asthmatic, or person with a chronic condition i.e. a heart condition, is permitted to take any medications necessary for the maintenance of his health. (ibid. 484). According to the above principal, R Ovadia Yosef permits one to take vitamins on Shabbat if taken to maintain good heath and not to strengthen or heal an ailment. (Yalkut Yosef 348,64). Many permit the taking of allergy medication as well to prevent suffering from seasonal allergies. 

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities. 

Q. What are some of the things a person should try to do in the unfortunate situation where he is unable to father children?

A. There are a few great mitzvot that such a person should try to fulfill like 1) Write Torah insights and publish them 2) Purchase Torah books and donate them 3) teach Torah to children who have no one teach them and 4) pay the tuition for children who would not otherwise attend a Torah day school. (Ish Ubeito 68 – Laws Of Marriage p.238)

Q. May a woman demand a divorce if her husband proves to be oncapable of having children?  

A. A couple that has no success conceiving children due to the husbands male factor deficiency, the woman can appeal to the Jewish court after 10 years of marriage and legitimately demand a divorce. (Even HaEzer 154,6 – Ibid. p 238)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. What is the source in the Torah that forbids abortion?

A. The Talmud states: It was said in the name of Rabbi Ishmael that one is even killed for aborting embryos, as it says in the verse (Genn 9) “one who commits bloodshed within his fellow, his blood shall be shed”. In which case do we find bloodshed within another person? It refers to an embryo in the mother’s womb. (Sanhedrin 67a  – Laws Of Marriage 223)

Q. What are the different forms of abortion that are forbidden? 

A. It is forbidden to abort, or cause the end of pregnancy by means of special pills, or any other method, due to any reason other then a life threatening situation for the mother. Any act of this kind is regarded as bloodshed. (ibid.)

Q. Whom is a Mamzer permitted to marry?

A. A male mamzer may marry a female Mamzeret, a convert, the daughter or granddaughter of a converted couple (both husband and wife were converts) up to ten generations back (but not more).   or a slave. (Even HaEzer 4.22 – Laws Of Marriage p.151)

Q. Will the child of these marriages still be Mamzer?

A. Yes. (ibid.)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.


Q. May a man and woman take a blood test in advance of getting engaged to determine their genetic compatibility or does doing so reflect an attempt to interfere with God’s work in bringing people together and to extend beyond the accepted range of human effort and initiative that is required?

A. Rav Moshe Feinstein (Russia-New York, 1895-1986), in his work Iggerot Moshe (vol. 4, Eben Ha’ezer 10), writes that it is both permissible and proper to perform such tests, as part of one’s efforts to ensure compatibility. Failing to perform these tests, he writes, would be akin to walking with one’s eyes closed, without taking the precautions necessary to avoid injury and harm. Rav Moshe adds, however, that these tests should be conducted discretely in order to guarantee privacy and prevent stigmatizing and labeling should a defective gene be discovered. (dailyhalacha.com)

Q. Who is given the right to decide on which Rabbi should officiate at the wedding If the bride and groom cannot agree? 

A. If the bride and groom cannot agree on which Rabbi should officiate at the wedding, the groom is given the right to decide, because the officiating Rabbi recites the Beracha at the ceremony specifically on the groom’s behalf. Of course, the two parties must do everything they can to resolve this and all issues in a peaceful, respectful manner. (ibid)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. What was the original process instituted by the sages regarding the Aliyot to the Torah on Shabbat?

A. In the times of the Mishna, the Olim (people who received Aliyot) did not all recite Berachot over the reading. The first one to received an Aliya recited the Beracha before the reading, and the one who received the final Aliya recited the Beracha after reading. These were the only two Berachot recited over the course of the entire reading. Later, during the time of the Gemara, it was instituted that each person who receives an Aliya recites a Beracha before the reading and a Beracha after the reading. Based on this the Rashbetz (Rav Shimon Ben Semah) argued that since the original institution of Torah reading required the recitation of only two Berachot, then we certainly should not be adding more Berachot onto those which were established later. (dailyhalacha.com)

Q. Why then do we have the custom to add aliyot to the Torah?

A. The Shulhan Aruch, does not accept the opinion of the Rashbetz, and rules (Orah Haim 283) that it is permissible to add Aliyot on Shabbat morning beyond the seven required Aliyot. Hacham Ovadia Yosef explains that once the later Sages instituted that each person who receives an Aliya recites a Beracha before and after the reading, there is nothing improper with calling up more Olim and have them recite Berachot. However, Hacham Ovadia urges those in charge not to add too many Aliyot, so as not to inconvenience the congregation. (ibid.)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. Which women is a Kohen forbidden to marry because of his elevated spiritual status being an offspring of Aharon HaKohen?

A. The Torah forbids a male Kohen to marry a woman who belongs to any of the following categories: a divorcee (including a former wife), a woman who has been with a non Jew, a Chalalah (daughter of the union of a Kohen and a divorce). As well he may not marry a convert or daughter of converts four generations back, a Chalutzah ( a childless widow who did not marry her husband’s brother) or a woman born to a Jewish mother and non Jewish father. (Laws Of Marriage p.76)

Q. May a Kohen marry a widow?

A. A kohen may marry a widow. As well, a kohen may marry a woman who had relations with a Jewish man (other than a mamzer) even without prior kidushin. (ibid. 78)

Q. Is a couple allowed to live together if they don’t have a ketubah or do not know where to locate it?

A. It is forbidden for a couple to live together, even temporarily, without a ketubah. In the event that the document is lost or destroyed, or if a serious error is found in its text, the couple must immediately obtain a replacement ketubah from a rabbi. This rule applies for the duration of the marriage. Hence it is wise to store the ketubah in a safe location. (chabad.org)

Q. What are the obligations a husband has to his wife?

A. A husband is obligated to provide his wife with the following: food, clothing, marital relations, a commitment that he will pay the cost of the ketubah if their marriage comes to an end by virtue of his death or of a divorce, the cost of her medical bills, her ransom if she is kidnapped, the cost of burial if she dies, the rights to be fed from his assets and live in his home after his passing until she remarries, the cost of feeding their daughters from the time he passes away until they marry. (laws of marriage p.64)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. What is a Ketubah?

A. The Ketubah contract contains two types of agreements: 1. a husbands obligations during the marriage and 2. his obligations to his wife if he passes away or if he divorces her. The Ketubah has nothing to do with child support and is paid regardless of whether the ex-wife remarries. (laws Of Marriage p.60)

Q. What is the minimum financial requirement of the Ketubah?

A. Our sages established that a person must guarantee his wife at the time of marriage the minimum sum of 200 Zuz (currency of the time) if she is a virgin and 100 Zuz for a widow or divorcee, should he pass away or divorce her. This amount was equivalent to the cost of living for one year. He may make this a larger amount if he wishes. (ibid. 62)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. May a newlywed couple be apart for their first year of marriage?

A. A newlywed couple should stay together for the entire first year and avoid traveling away from each other. After the first year of marriage is over, the husband should try not to stay away for any period longer than a month. However, he may be away for longer periods if his purpose is to study Torah, engage in business activities, or visit his parents. (Laws Of Marriage p.39)

Q. What is the source of this Halacha?

A. The verse in the Torah says: “When a man has taken a new wife he shall not go out to war, neither shall he be charged with any business, but he shall be free at home one year and show make his wife whom he has taken happy” (Devarim 24.6)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. What qualification should a rabbi who runs a wedding ceremony (kidushin) have?

A. The rabbi who arranges and runs the Kidushin must be orthodox, and competent in the laws of marriage ceremonies, such as knowing how to select kosher witnesses. A Kiddushin is also invalid if the witnesses do not meet the halachic requirements. (Laws Of Marriage p.33)

Q. What constitutes kosher marriage ceremony witnesses?

A. The two whitnesses must be of a calibre that they would otherwise be elegable to testify in Bet Din (Jewish court), can not be related, must observe the Shabbat and Kashrut and did not committ any major sins whithout repenting, like lending a Jew money with interest or desecrating the Shabbat in public. (ibid.)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. Does the mitzvah to get married override at times the mitzvah of honoring one’s parents?

A. The mitzvah of marrying can override other mitzvot of the Torah, such as honoring one’s parents. For example, if a son is of maritable age and wishes to marry right away, but his parents oppose for personal reasons, such as they need him to support them physically or financially, and they are concerned that once he gets married he will have to devote most of his efforts to his wife and children, he is not obligated to listen to them. (Ish Ubeito 281 – Laws Of Marriage p.31)

Q. Is a husband obligated to comply with his parents wishes to live in their home town if his wife refuses to do so?

A. In such a case, the son is not obligated to comply with the wishes of his parents.(ibid – 32)
*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. Is it permissable to schedule a wedding on Saturday night after Shabbat?

A. it is permitted to arrange a wedding on Saturday night. However, if one expects non-observant guests who would violate Shabbat, or the catering hall arrangements would be performed on Shabbat, it is better to hold the wedding on a different day. (Sova Semachot 47 – Laws Of Marriage p290)

Q. Why should a bride aand groom repent for their misdeeds on their wedding day?

A. The wedding day is a very important day in a persons life, they must therefore do Teshuvah and give excess charity on that day. Some have the custom to fast on the wedding day because on that day all of one’s sins are erased and his repentance will be excepted. The Sefardic custom is that bride and groom do not fast on their wedding day. (ibid. 30)
*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. How often should one have their mezuzot checked?

A. The Shulchan Aruch writes (YD 291-1) that one should have their mezuzot checked twice within every seven years. Therefore, it is a good custom to do a checking once every three years, in the month of Elul. (Ohr Letzion v4 p21)

Q. Why specifically is there a custom to do this checking in the month of Elul?

A. The month of Elul, which precedes the High Holidays, is a time when people look to better their deeds and therefore, in this spirit, we check to see if our mezuzot are still in appropriate condition. As well, by checking in Elul, it is easier to keep track of the time between the checkings. It is recomended to mark down the date of the checking as well to help keep track. (Ibid.)

Q. Although one is required to have a set place in the synagogue to pray, may that spot very based on the time and tefilah (Shacharit, Micha, Arivt)?

A. Ones set place may very based on the tefilah. As well, they may have different places during the week and Shabbat. (Aromimcha p.11 – R Shternbauch)

Q. Is one required to pray in a set spot even when in a temporary location for a few days, like on vacation, ?

A. When at a temporary location it would seem that one is not required to pray in a set spot (R Kanievski). However, one should still try to if possible. (ibid.)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. Is a man considered to praying the with minyan if he is standing outside of the actual room where the minyan is praying?
A. Ideally, one must try to be present in the same room with the minyan. However, if one can only stand outside the room, he is still considered part of the minyan, so long as he and the people inside can see each other through the doorway or open window (with no glass). According to the Kaf Hachaim, Sefaradim should not rely on this leniency unless they at least put their head through the doorway or window. (Aromimcha – p11) 

Q. Should a person establish a specific place to pray in his synagogue?

A. The Shulchan Aruch writes that one must establish a specific place to pray in their synagogue. Our sages describe many great benefits for doing so and Gd forbid negative consequences for not doing so. Whenever praying at home as well one should try to stand in one specific place. (Ibid 12).

Q. According to what custom should a Sefardic chazzan say the out loud prayers if he is in an Ashkenazi synagogue?

A. Although his personal prayers may be said according to the Sefardic custom, as chazzan, he must say the out loud prayers, like the repetition, according to the Ashkenazi custom. However, he should still pronounce the words according to the Sefardic custom (ie Taf and not Saf) (Aromimcha p.9)

Q. On days which the Torah is read, when is the earliest people may leave the shul ( when there is a need to leave early?)

A. Although on non Torah reading days the earliest one may leave is after Uva Letzion (which is after the second Ashrei), on Torah reading days one may not leave until the Torah is returned to the Aron. (Y.Y 149-1)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. When praying at an Ashkenazi synagogue, should a Sefardic person still say the words of prayers according to his own Sefardic custom?

A. Yes. (Aromimcha p.9)

Q.  Does this apply even for the prayers that are said out loud which are different?

A. According to the Rambam, even prayers said out loud may be said according to ones own custom. However, the Ashkenazic custom is the say the out loud prayers according to the custom of the Synagogue they are in and not their own. (ibid.)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. Should a person try to pray at the same time as the minyan at shul in the event he was not able to be present at the actual Minyan?

A. If a person was not able to make it to the synagogue to pray with the minyan and must pray alone, none the less, he should try to pray at the same time they are praying at a specific minyan. (Aromimcha p.8)

Q. What is the benefit of doing so if one will not actually be present at the minyan?

A. The Kaf Hachaim writes that although this prayer is no where equivalent to praying among a minyan, none the less, that is a special time of Good Will of G-d and ones personal prayer can join with the others of the minyan and will not be rejected. (ibid.)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. Can one fulfill a mitzvah by taking a haircut on Friday in the honor of Shabbat?

A. The Rema (Shulchan Aruch OH 260) writes that it is a mitzvah to get a haircut on Erev Shabbat, if needed, and not on Thursday, because would not show that it was done in the honor of Shabbat. The Kaf Hachaim (232:116) writes that when one is having their haircut, they should be mindful that they are doing so in the honor of Shabbat or Yom Tov. That way They fulfill a rabbinic mitzvah. (Shabbos Secrets p.53)

Q. Is it recommended that a man immerse himself in a Mikvah before Shabbat?

A. There are many sources which recommend one dip in the Mikvah before Shabbat. The Shelah HaKodesh writes that it is best to do so after midday (Chatzot) which is closer to Shabbat. With regards to how many times to dip there are different customs. According to the Ben Ish Chai, five times and the Kaf Hachaim seven. When coming out of the Mikvah, the Arizal did not use a towel to dry himself. He said, “the water of the Mikvah has a Shabbat quality. I want my body to soak it up.” The Ben Ish Chai writes that if a person is squeamish about remaining wet, he is allowed to dry himself, but he should at least leave the water on a small part of his body, such as his hands. (Ibid.55)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. Should one make an effort to purchase flowers for Shabbat?

A. The Midrash (Vayikra Rabbah 23:6) writes that it is customary to buy flowers in honor of Shabbat. 

Q. When is the ideal time to set the table for the Shabbat meal?

A. The Rambam writes (Shabbat 30:1-6) that a person should set their table on Friday before Shabbat and as well after Shabbat for the Melave Malka meal, even if a person eats only a K’Zait of food. Doing so honors the Shabbat whatn it arrives and when it departs. (Shabbos Secrets .49)

*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. May one eat a food after removing a bug or worm that was found in it?
A. If one finds a bug in one’s soup or drink, one may remove it and eat the remainder of the food. Even if one finds a worm in a cooked food, the food is permitted after the worm is removed. (Preserve your assets p.75)
Q. What if multiple worms are found in a food?
A. If one finds three worms in a cooked food, one must consider the whole food infested and in order to eat it, it must be strained. This is possible with some foods, such as clear soup, but thick soup which cannot be strained may not be eaten if the worms that were found were whole (if they are in pieces, a Rov may be consulted). If ants were found in sugar, they must be removed and the sugar may be used. (Ibid.)



*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. Is mothers milk Kosher for adults?
A. Mothers milk is Kosher. However, it must be expressed, such as into a cup or into one’s hand, for an adult to drink it. It is forbidden for an adult to to nurse directly from the breast, or even to have the milk expressed directly into the mouth. (Preserve Your Assets p.62)
Q. Until what age may a child nurse directly from their mother?
A healthy child may nurse until he is four years old and a sick child until he is five years old. However, if a child over the age of 24 months ceases to nurse for 72 consecutive hours, he may not resume nursing unless he is dangerously ill. He may, of course, drink mothers milk expressed into a bottle or cup. However, if it is impossible to express milk for him for any reason, (for example, if he refuses a bottle) and milk is essential to his health, it should be permissible for him to resume nursing, even if he is only mildly ill, until the illness is cured. (Ibid.)

Q. What is meant by ‘Glatt’ Kosher meat?

A.There is a common misconception that “Glatt Kosher” means something like “extra kosher” and applies to chicken and fish as well as meat. “Glatt” is Yiddish for smooth (Sefaradim use the term Chalak which is Hebrew for smooth), and in the context of kashrut it means that the lungs of the animal were smooth, without any adhesions that could potentially prohibit the animal as a terefa, an issue only applicable to animals, not fowl or non-meat products. (Kashrut.com)


Q. Does loose tissue found on the lung render an animal a Terefa, and therefore not Kosher?

A. All authorities agree that an animal with a hole in it’s lung is unkosher, but there is a difference of opinion over whether an animal with loose tissue in it’s lung is unkosher as well. This depends on the question of whether there can be loose tissue in a lung without there ever having been a hole. Some opinions (Beit Yosef) hold that loose tissue arrises only where there was a hole that closed up. Others (Rama) believe that there may be other causes for loose tissue and therefore, the presense of loose tissue without an actual hole does not automatically disqualify a carcass. (Preserve Your Assets p. 17)

Q. Can a kosher animal that was ritually slaughtered still be considered ‘Treif ‘- not kosher to eat?
A. The Torah states: “Be holy people for me and do not eat flesh of a ‘Treifa’ in the field; [rather,] throw it to the dogs.” (Shmot 22:30). The term Treifa applies to any animal that has been trampled, pierced, organically incomplete, mutated, torn, split, fractured, fallen, defective in certain internal organs, or pierced in the lungs. In all of the above cases, if the animal cannot survive for another 12 months, it is considered a Treifa even when it is still alive, and one may not slaughter it for food. (Preserve Your Assets p.17)
Q. How does one discern internal wounds that are not visible?
A. Internal wounds which cannot be discerned before slaughtering, such as loose tissue or holes in the lungs, must be checked for after slaughtering, and if they are found, the carcass is Treif and not kosher for consumption. (ibid. 17)


*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. Is one required to wait six hours if they were merely tasting a little meat on their tongue without chewing or swallowing?
A. In such a case one would not be required to wait six hours before eating dairy. This often happens when cooking a dish, where one tastes to see if the food is properly spiced. (preserve your assets page 130)
Q. Is one required to wait six hours if they chewed meat then spit it out?
A. In such a case one would have to wait a six hours before having dairy.
This often happens when a parent chews meat to soften it then feeds it to an infant. (Ibid. 132)
Q. From what point in time does one begin counting the six hours that one waits between eating meat then dairy?
A. The six hour interval between eating meat and dairy starts when one finishes eating the meat. If a meat meal continues with non meat food, such as dessert, one still counts the six hours from one from when one last eight meat, and not when the meal ends. (Preserve your assets page 128)
Q. What should be done if one finds meat pieces between their teeth after six hours?
A. If one finds meat caught between’s one’s teeth six hours or more after eating meat, the meat particles must be removed before one may eat dairy. One must also rinse their mouth and once they do so may partake of dairy products right away. (Ibid. 129)

Q. What are some of the reasons we wait six hours after eating meat before eating dairy?
A. According to the Rambam, six hours is the length of time it takes for meat between the teeth to disintegrate or to lose it’s status as meat. Since meat particles are invariably caught between the teeth while eating, one must always wait six hours after eating meat before one eats dairy to prevent these particles from mixing with the dairy food. According to the Tur however, the fat in meat leaves a taste in one’s mouth which remains for up to six hours. (The Kosher Kitchen p. 127)
Q. Which of the opinions does the Halacha follow?
A. The Halacha in the Shulchan Aruch  requires us to to fulfill the requirements of both opinions. Therefore, even if one removes all of the meat particles from one’s teeth, or if one drinks meat broth without any solid meat particles in it, one must still wait six hours before eating dairy. (Ibid. 128)



*The Daily Dose Halachot are based generally on the rulings of Sephardic Authorities.

Q. What is an alternative method of supporting the community when one does not have the means to help financially?
A. According to Rabbi Moshe Feinstein, even if one has no financial means to perform the mitzvah of charity, one can nevertheless support the community by giving free Torah classes to Jewish children or adults or by setting apart Ma’aser (1/10th) of one’s time to help the needy. (Preserve Your Assets p. 292 – Yad Melachim 97)
Q. Are the good deeds of the previous generations greater than the deeds of later generations?
A. The Arizal wrote in a letter to his prime student R Vital: “You must bear in mind that the greatness of a person is not measured according to his deeds, but rather according to his time [in history] and generation. This is because a small act in this generation is equivalent to many great mitzvot in other [previous] generations because the evil forces increase their strength in later generations.” Since our deeds must overcome more darkness and unclarity, they are therefore more powerful. (Ibid. 291- intro to Shaari Kedusha)
Q.Why is the Mitzvah of helping bury the deceased who have no one to take care of them called “Chessed Shel Emet” – True Kindness?
A. The reason is because when doing an act of kindness for a living person, one naturally expects to eventually received another favor in exchange. However, when doing this last favor for the deceased, who cannot reciprocate, one is doing it without any ulterior motive, hence True Kindness. (Preserve Your Assets p.266)
Q. What is the merit of one who himself cannot study Torah and therefore helps support Torah study instead?
A.The Shulacha Aruch (YD 246,1) writes one who cannot study Torah personally, because he does not know how to or is very busy, must provide for others who do study. The Ramah adds that it is regarded as if he himself studied the Torah. One can make an arrangement with a person, that one of them will study Torah and the other will support him financially and split the spiritual reward for the study between them. (ibid. 271)