Parshas Ha’azinu 5785 – Intriguing Questions & Answers
Eruv Tavshilin for Those Who Do Not Need to Cook on Yom Tov
Q: When Shabbos immediately follows Yom Tov, as is the case this year when Shabbos follows Rosh Hashanah, Chazal instituted the practice of Eruv Tavshilin to allow cooking on Yom Tov for Shabbos. A frequently asked question is whether someone who prepares all their food on Erev Rosh Hashanah before Yom Tov begins, and thus does not need to cook on Yom Tov itself for Shabbos, still needs to make an Eruv Tavshilin.
A: The Acharonim argue whether an Eruv Tavshilin is required if one does not intend to cook or perform other melachos on Yom Tov for Shabbos. In some scenarios, an Eruv Tavshilin is made with a bracha, while in others, it is done without one, as explained below, b’ezras Hashem.
Many Poskim maintain that Chazal only instituted Eruv Tavshilin for those who need to bake or cook. For example, Shu”t Minchas Shlomo (2:53) states that the mitzvah of Eruv Tavshilin only applies when cooking is required. However, Sefer Ma’amar Mordechai (527:18) is unsure about this point. And although one will certainly light candles for Shabbos on Yom Tov—a clear melachah—the Poskim debate whether this requires an Eruv Tavshilin. See Shulchan Aruch (527:19), where it appears there is no obligation to make an Eruv, and someone who wishes to do so should not recite a brachah. Therefore, according to this opinion, someone who does not need to cook at all, even if they light Shabbos candles, should make an Eruv Tavshilin without a brachah.
Another common scenario arises when all food is prepared before Yom Tov, and the only preparations needed are questionable prohibitions on Shabbos altogether. Many Rishonim hold that a cooked liquid dish (tavshil lach) that has cooled down may be reheated on Shabbos based on the principle of ein bishul achar bishul. This would permit reheating it, similar to the rule concerning solid foods. Although we follow the stricter opinion of the Rema (318:16), it remains a stringency that would not require an Eruv Tavshilin. In cases of chazarah (returning food to the fire) or nesinah l’chatchilah (placing food on the fire) on Shabbos, one could argue that since these are forbidden m’drabanan, there is no issue in doing so from Yom Tov to Shabbos.
Some Poskim write that even if no melachah is performed, if there is a concern about bishul achar bishul or it appears like cooking (mechzi k’mevashel), one should make an Eruv Tavshilin with a brachah. However, others argue that no brachah is necessary. In practice, it is recommended to perform an act that constitutes cooking, such as heating water, allowing one to make an Eruv Tavshilin with a brachah, which is the accepted custom.
Eruv Tavshilin for Someone Staying with Others, Such as Married Children at Their Parent’s House
The Shulchan Aruch (Orach Chaim 527:10) rules that one cannot rely on another person’s Eruv Tavshilin unless it is explicitly granted to them. However, one’s wife and household members are considered extensions of the individual, allowing them to bake and cook with his Eruv, even though they did not make their own Eruv or have it explicitly granted, as Mishnah Berurah (527:56) writes.
This raises a common question: What should a married son who visits his parents for Yom Tov, but does not depend on them financially, do regarding Eruv Tavshilin? Similarly, what about Yeshiva students who don’t live at home but return for Yom Tov? Are they required to make their own Eruv Tavshilin?
Rav Chaim Kanievsky zt”l posed this question to the Chazon Ish, who responded that since they have no need for an Eruv other than for hadlakas neiros, they should make an Eruv without a brachah. In contrast, Rav Elyashiv zt”l held that married children are still considered part of their father’s household and may rely on his Eruv. Given these differing opinions, one who wishes to be stringent should make an Eruv without a brachah or request that the father acquires the Eruv through another person for the married children. However, Rav Elyashiv zt”l held the accepted custom is not to make a separate Eruv, and it is enough to rely on the father’s Eruv. See more in Eishel Avrohom (Siman 527:6).
What Should One Do When They Have No Garment to Separate Between Themselves and the Floor While Bowing During the Tefillos on Yomim Noraim?
Q: If a person realizes during davening of Rosh Hashanah and Yom Kippur that they do not have a garment or paper to place between themselves and the floor during bowing, may they bow directly on the floor?
A: The Rema (Orach Chaim 131:8) writes that it is forbidden to bow with outstretched hands and feet, even if it is not a stone floor. He states that when bowing on Yom Kippur, grass or some other material should be placed on the ground. The Mishnah Berurah (40) explains that the prohibition applies only when bowing with outstretched hands and feet, specifically on a stone floor. The Rambam (Hilchos Avodas Kochavim 6:7) records: “The custom throughout Klal Yisroel is to place mats in synagogues that are floored with stone.” The prohibition is only to place one’s face on the ground, but there is no issue with having one’s knees on the ground.
People commonly place garments under their knees rather than between their faces and the ground, which is a mistake since the main issue is ensuring a separation between the face and the ground.
Though this prohibition applies only to stone floors, it is customary to place an object even on wooden floors, as stated in Mateh Ephraim (621:14). The Achronim also prohibit bowing on a carpeted floor without a separation since it is considered part of the ground. Halichos Shlomo (Tefillah 19:8) rules that while technically permissible, the custom is to be stringent.
The accepted minhag is to place a garment to separate between oneself and the ground during bowing in Aleinu and Seder HaAvodah on Yom Kippur. If no separate garment is available, one may bow using a tallis or similar item to create the separation between the face and the ground. Using one’s clothing or hands does not suffice; a separate garment is needed, though some permit using a Kittel.
May One Say “Yeyasher Koach” to the Kohanim Between Tekios?
Q: After Birkas Kohanim on Rosh Hashanah, it is customary for people to say “Yeyasher Koach” to the Kohanim. Is there a concern that this might be considered a hefsek since he has not yet heard all one hundred tekios?
A: The Shulchan Aruch (Orach Chaim 592:3) states that neither the one blowing the shofar nor the congregation should speak between the “seated tekios” and the “standing tekios.” However, matters related to the tekios or tefillah are not considered interruptions (Rema). Mishnah Berurah (12) explains that speaking about the tefillos is not an interruption.
It is evident that one may not interrupt with anything unrelated to the tefillos or tekios. The Kaf HaChaim (592:17) writes that one should not interrupt until after all the tekios, including those blown after Mussaf. Igros Moshe (Orach Chaim 2:36) also states that one should not interrupt until all one hundred tekios are completed.
The Mateh Ephraim (592:11) writes that saying “Yeyasher Koach” to the Kohanim when they return from duchaning is an expression of gratitude and is not considered an interruption. R’ Moshe Feinstein in Divrei Chachamim explains that even if one has not yet heard all one hundred shofar blasts, “Yeyasher Koach” is part of the tefillah and is not a hefsek.
Some Poskim permit the recitation of Tehillim as part of the tefillos, though studying aloud is forbidden. R’ Shlomo Zalman Auerbach in Halichos Shlomo also permits reciting Asher Yatzar between the tekios, as it is not considered a hefsek.
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