The Torah Matzav

Can You Wear a Watch Under Your Tefillin? The Halachic Debate Explained

2026-07-24T11:03:35.947-04:00

Parshas Hashavua

ואתחנן

וקשרתם לאות על ידך

In שו"ע הל' תפילין כ"ז:ד' it says not to have a חציצה between the תפילין and the גוף.

The רמ"א explains that this Halacha applies only to the actual תפילין, but for the רצועות, there is no חציצה.

The משנה ברורה ס"ק ט"ז quotes from the אחרונים to be מחמיר even on the רצועות in the place where it is connected to the concept of קשירה.

The Question of Wearing a Watch Under the Retzuos

Wearing hand watches became popular in the past 100 years or so. Most watches before that were pocket watches.

The first one to deal with the שאלה of wearing a watch under the רצועות was the טשעבינער רב זצ"ל, who was more מחמיר than the משנה ברורה (based on the פרי מגדים) and held that one should refrain from wearing a watch under the רצועות, even though it is not near the קשר.

The Opinion of Harav Ovadya Yosef Zt"l

הרב עובדיה יוסף זצ"ל writes that he personally spoke to the טשעבינער רב, who told him that wearing a watch past the first 7 כריכות there is no need to be מחמיר.

ישראל קדושים

Those who remove their watch do so because they are being מחמיר with several חומרות:

No חציצה on the רצועות.
לכתחילה, only at the קשר.
Only the first 7 כריכות.
A leather watch band is מין במינו אינו חוצץ.

May we all merit to fulfill the mitzvah of תפילין with קדושה and יראת שמים.

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If the Mezuzah Is Neither Vertical nor Horizontal... How Can It Be Correct?

2026-07-24T08:58:37.065-04:00

Parshas Hashavua

ואתחנן

על מזוזות ביתך

There is a מחלוקת רש"י ור"ת if a Mezuzah must be placed vertically (רש"י) or horizontally (ר"ת)

The רמ"א (Y.D.289:6) quotes the טור בשם הסמ"ק "The מדקדקים place their Mezuzah at an angle so to be Yotzei both שיטות."

Why when placing the Mezuzah at an angle

will you be Yotzie both שיטות?

Maybe you won't be Yotzie any שיטה since it is not vertical and not horizontal?

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How to Learn the Teshuvos of Chasam Sofer- How to date letters & documents written in the month of Av.

2026-07-22T12:43:54.260-04:00

How to Learn the Teshuvos of Chasam Sofer

A fascinating insight from the Tchebiner Rav zt”l

It was asked from The Tchebiner Rav zt”l how to date letters & documents written in the month of Av.

He told them the answer can be found in the Teshuvos Chasam Sofer.

They came back to the Tchebiner Rav and told him they searched the whole Sefer and couldn’t find any such discussion.

He told them:

“when learning a Teshuvas Chasam Sofer, it is not enough to learn the text, but one needs to study how he dated the Teshuva as well.

Teshuvos written before Tisha B'av are dated “Av” and the ones that were written after Tisha B'av are dated "Menachem Av" or just "Menachem".

I leafed through the seven volumes of Shu”t Ch. S. (1246 Teshuvos) and found, there are approximately 150 Teshuvos written by the Chasam Sofer in the month of Av.

All of them follow the rule of the Tchebiner Rav zt”l, The ones dated before 9th Av are dated as Av. The ones after 9th Av are dated as Menachem Av.

Two Exceptions

However, there are two days, the 13th and 15th of Av where the Ch. S. dates them Av, (no Menachem) even though they are after 9th Av.

Perhaps, the 15th of Av being it is mentioned in the Mishna (end m. Ta’anis) as Chamisha Asar B’av, The Ch. S. didn’t want to change from the Loshon of the Mishna*

On the 13th of Av, the only explanation I can think of, being it is the Yahrzeit of his first Rebbetzin

שרה מלכה בת ר' משה ירביץ מפרוסניץ

who died without children.

15th of Av	13th of Av
O.Ch. 60	O.Ch. 115
Y.D. 129	O.Ch. 158
E.H. 2: 72	Y.D. 43
Chelek 6: 41
Chelek 7: 18

Footnote:

*There is one Teshuva (E.H. 2 : 125) on the 15th he dated as Menachem.

Laundry On Motzaei Tisha Baav

2026-07-22T11:54:31.623-04:00

Laundry On Motzaei Tisha Baav - Did You Know?

(220)

According to Mori V'Rabi
רב שלמה אליהו מילר שליט"א:

Reb Shlomo Miller inspecting an Eruv. Photo courtesy of avinaseating

When Tisha B'av falls on Thursday (this year) there is no need to wait till the following day after חצות with the laundry.

Clothes that are needed for Shabbos may be washed on
Thursday night.

When doing so one may add to it also
clothes not needed for Shabbos.

מצאתי כן גם בספר הליכות שלמה

הגרש"ז אוירבך זצ"ל

Tisha B'Av Compendium

2026-07-22T11:44:00.889-04:00

Tisha B'Av Compendium

משנכנס אב ממעטין בשמחה

According to the Chasam Sofer (O.Ch. 160), the Halacha of משנכנס אב ממעטין בשמחה refers to only one single Halacha:

Not to build a בנין של שמחה during the Nine Days (starting ראש חודש).

All the other restrictions, even according to the רמ"א, do not begin on ראש חודש אב. They begin at the beginning of the week of Tisha B'Av, known as שבוע שחל בו.

Ashkenazim begin the restrictions from ראש חודש because the רמ"א writes:

ואנו נוהגין להחמיר

Women & Ma'ariv on Motzei Shabbos

According to Mori V'Rabi, Harav Hagaon R. S. Miller שליט"א:

Even women who normally do not daven Ma'ariv should make an exception when Tisha B'Av falls on Motzei Shabbos and should daven Ma'ariv.

She should also have at least Havdalah B'Tefillah when there is no Havdalah over a cup of wine.

This is reportedly also the Psak of Harav Shlomo Zalman Auerbach זצ"ל.

The Strange Tisha B'Av Minhag

The ברכי יוסף (חיד"א) O.C. 559:4 writes:

"There were places where the Minhag on Tisha B'Av was to get a person to bend over. They covered him with a sheet, placed the Sefer Torah on his back, and called up the three Aliyos."

There were Gedolim who tried to abolish this Minhag because:

It seems very unusual.
There was concern that the person might pass wind.

The Chida disagrees and says that this Minhag has roots and cannot be abolished.

The שו"ת דבר שמואל (249) also defends this Minhag, even though he did not know the exact source and admitted that it seems strange.

Possible Source:

מסכת סופרים י"ח:ז states that the Minhag on Tisha B'Av was to wrap the Sefer Torah in black cloth, place it on the floor, and say:

נפלה עטרת ראשנו

The אבודרהם writes that on Tisha B'Av the Sefer Torah is not placed in its usual location on the Bimah.

Perhaps this explains the unusual Minhag: They did not want to place the Sefer Torah on the Bimah or directly on the floor. Since many shuls did not have tables, the only remaining place was on the back of a person.

Saying "מזל טוב" on Tisha B'Av

According to שו"ת שלמת חיים (R. Yosef Chaim Sonnenfeld זצ"ל):

Saying "מזל טוב" to בעלי שמחה on Tisha B'Av is permitted and is not considered שאילת שלום.

The ספר לקט יושר (student of the תרומת הדשן) quotes:

The prohibition of שאילת שלום applies only when the actual word "שלום" is used. Other greetings such as Good Morning or Good Evening are permitted.

The Causes of the Destruction of Yerushalayim

לא חרבה ירושלים אלא בשביל

שחללו את השבת
שבטלו קריאת שמע
שביטלו בה תינוקות של בית רבן
שלא היה להם בושת פנים
שהושוו זקן וגדול
שלא הוכיחו זה את זה
שביזו תלמידי חכמים
שפסקו ממנה אנשי אמנה
עבודה זרה
שנאת חנם
קמצא ובר קמצא
ענוותנותו של רבי זכריה בן אבקולס
שהעמידו דיניהם על דין תורה
לא עבדו לפנים משורת הדין

Is There an Obligation to Learn Torah on Tisha B'Av?

The ספר שבט יהודה יו"ד שפ"ד discusses whether learning permissible Tisha B'Av topics is:

A continuation of the obligation of Torah study, limited to certain subjects.
Or merely permission given to someone who wishes to learn.

The שבט יהודה concludes that there is no obligation of תלמוד תורה on Tisha B'Av.

The Four Questions of Tisha B'Av

The Gemara says the destruction came because of the story of קמצא ובר קמצא.

Why was Kamtza blamed? He did nothing.
Why wasn't the host the main person at fault?
Why weren't the Rabbis who remained silent blamed?
The Gemara says it was the fault of רבי זכריה בן אבקולוס.

The simple explanation:

The Gemara is not blaming only one individual. Rather, the entire chain of events caused the destruction.

בר קמצא – informing against the Jews
קמצא – according to the בן איש חי
The host – refusing to allow בר קמצא to stay
The Rabbis – remaining silent
רבי זכריה בן אבקולוס – refusing the Korban

A Unique Tisha B'Av Halacha

According to the Shulchan Aruch (O.C. 559:5), the only day of the year when speaking to an עכו"ם is forbidden is during Kinos on Tisha B'Av.

Two Tisha B'Av Halachos for Talmidei Chachamim

1) Erev Tisha B'Av

The Rambam (Hilchos Taaniyos 5:9) writes that the Chassidim Harishonim would eat only dry bread with salt soaked in water on Erev Tisha B'Av.

The Rambam says it is proper for Chachamim to do so, and writes that he personally never ate cooked food on Erev Tisha B'Av unless it fell on Shabbos.

2) Greeting Others

The Rambam (Hilchos Taaniyos 5:11) writes that Talmidei Chachamim do not give Sholom to each other on Tisha B'Av.

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13 Causes of the Destruction of ירושלים

2026-07-20T17:12:17.755-04:00

13 Causes of the Destruction of ירושלים

In תלמוד בבלי, we find at least 13* causes
of the destruction of ירושלים

לא חרבה ירושלים אלא בשביל

שחללו את השבת

שבטלו קריאת שמע

שביטלו בה תינוקות של בית רבן

שלא היה להם בושת פנים

שהושוו זקן וגדול

שלא הוכיחו זה את זה

שביזו בה תלמידי חכמים

שפסקו ממנה אנשי אמנה
שבת קי"ט ע"ב

עבודה זרה

שנאת חנם
יומא ט ע"ב

קמצא בר קמצא

ענוותנותו של ר' זכריה בן אבקולס
גיטין נה-נו

שהעמידו דיניהם על דין תורה
לא עבדו לפנים משורת הדין
בבא מציעא ל ע"ב

The causes of destruction as explained in English:

They desecrated Shabbos

They neglected the Kerias Shema

They stopped the schooling of young children

They had no sense of shame

They treated the elderly and the young as equals (i.e., no respect for elders)

They failed to rebuke one another

They disgraced Talmidei Chachamim

People of integrity ceased to exist there
Shabbos 119b

Idolatry

Baseless hatred
Yoma 9b

The episode of Kamtza and Bar Kamtza

The excessive humility of Rabbi Zechariah ben Avkulas
Gittin 55–56

They did not act beyond the letter of the law
Bava Metzia 30b

- possibly more

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Four Questions

2026-07-19T00:00:00.000-04:00

ארבע קושיות על קמצא ובר קמצא

The Bais Hamikdash was destroyed because of Kamtza and Bar Kamtza.

(Gittin 55b)

Four Questions

1. Why was Kamtza at fault?

2. Why wasn't the Ba'al Haseudah at fault?
Shouldn't he have been the number one culprit?

3. Why weren't the Rabonon who remained silent at the meal held responsible?

4. The Gemoro on 56a says it was R. Zecharia ben Avkulas' fault.

So who was really at fault?

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Discover who Chazal ultimately held responsible for the destruction of the Bais Hamikdash.

No Spitting

2026-07-18T23:20:52.154-04:00

No spitting on the floor
"און נישט שפייען אויף די פלאהר"

The מחבר in שלחן ערוך ס' צ writes that one may spit in a בית הכנסת provided he covers it afterward. The משנה ברורה quotes the ספר חסידים that in order to avoid the need to spit in shul in the morning, one should chew licorice root before davening. This is permitted and is not considered eating before davening, since only the flavor is swallowed.

However, on עיו"כ and ערב תשעה באב, one may not chew licorice, because its strong flavor remains in the saliva. On a fast day, one may not swallow flavored saliva.

הלכה ולא למעשה
Perhaps two additional Halachos can be assumed from this משנה ברורה.
1) Chewing gum before Davening is permissible.
2) To avoid eating black licorice candy on עיו"כ and ערב תשעה באב,

Historic Sign from the First Russian Congregation of Rodfei Sholem Anshei Kiev ( Toronto 1927) This sign, still displayed in the hallway today,

1) Shabbos morning Davening 9.15am
2) Not to walk around during Davening but to sit at your seat.
3) No smoking in Shul
4) No spitting on the floor
5) Follow the rules of the trustees, president, & committee.

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Only Chasidim are allowed

2026-07-17T08:38:42.392-04:00

לז"נ זקיני הקדוש ר' משה פרידמן* הי"ד
נהרג על קידוש השם ע"י הנאצים ימ"ש
ג' אב תש"ד

הלכה ולא למעשה

Only Chasidim are Allowed to Wear Shabbos Clothing

The רמ"א (O.C. 551:1) writes:

"On שבת חזון one must wear weekday clothes (except the shirt)."

The ערוך השלחן (551:11) writes that today we do change into בגדי שבת. The Gedolim permitted wearing בגדי שבת, because otherwise it would be considered אבילות בפרהסיא (public mourning) on Shabbos.

The רמ"א was also aware of the concern of אבילות בפרהסיא, yet he still ruled that בגדי שבת should not be worn.

The ערוך השלחן explains that in the days of the רמ"א, weekday clothing and Shabbos clothing looked very similar. Therefore, wearing weekday clothing did not constitute אבילות בפרהסיא.

"It was only after people began wearing silk kaftans and shtreimels on Shabbos that they permitted wearing בגדי שבת; otherwise, it would have been אבילות בפרהסיא."

According to the ערוך השלחן, the היתר to wear בגדי שבת applies only to Chasidim who wear shtreimels and silk kaftans on Shabbos.

Since not wearing those garments would be an obvious display of mourning, it would be considered אבילות בפרהסיא.

Those who normally wear only a suit and hat on Shabbos would, according to this reasoning, need to wear their weekday suit and hat.

ערוך השלחן (או"ח סימן תקנ"א סעיף י"א)

ודע שאצלינו יש שנים או שלושה דורות שאין נוהגין כמנהג הזה בשבת חזון, אלא לובשין כל בגדי שבת. וגדולי הדור שהיו אז הנהיגו כן, באמרם שזהו כמראים אבילות בשבת בפרהסיא. ולכן אפילו בשבת שחל בו תשעה באב ונדחה – אנו לובשין בגדי שבת מטעם זה. ולכן בימינו אלה, כמעט נשכח הדבר שאין ללבוש בגדי שבת בשבת חזון. ותמוה אצלי דבר זה, דאטו קדמונינו לא ידעו זה? ועם כל זה נהגו בזה, אף שאינו כן מדינא; ואיך נבטל מנהגם? ולכן נראה לעניות דעתי דזה תלוי באופן ההלבשה. דאצל הקדמונים היתה הלבשת שבת וחול שווים בדמותם ובתמונתם, אלא שההפרש היה בין סחורה יקרה ובין סחורה פשוטה, ולא היה ההפרש ניכר כל כך. מה שאין כן זה כמה דורות מקודם, שבשבת היתה תמונה אחרת לגמרי להבגדים, בין עני בין עשיר. כמו שבחול היו נושאין כובע של קלאפי"ן, ובשבת שטריימי"ל. וכן שארי בגדים היה ניכר לכל שזה בגד חול, כמו קיטאי"י, וזה בגד שבת, כמו של משי לעשיר, ומשי פשוט לעני. ולפיכך הנהיגו הגדולים שלא לנהוג מנהג זה, מפני שההפרש ניכר הרבה, והוי כאבילות בשבת. ולכן אני אומר דבזמנינו זה, שעל פי פקודת המלכות כבר החלפנו תמונת הבגדים, ושבת וחול תמונה אחת להן, אלא שההפרש בין זול ליוקר – וודאי נכון לקיים מנהג הקדמונים. (כן נראה לעניות דעתי.)

Because of his talent, he receives two עליות on שבת חזון.

In most קהילות אשכנז, the אב הרחמים was recited only twice each year:

The "Schwartze Shabbos" (Bamidbar)
שבת חזון

When the חזן recited אב הרחמים, the entire congregation stood and quietly recited it together.

The original נוסח, before it was altered by the censors, was:

וינקום בימינו לעינינו נקמת דם עבדיך

יהי רצון מלפניך — May it be Hashem's will to take immediate revenge, in our days and before our eyes, against all the רשעים הרוצחים and all their sympathizers.

אמכי"ר

* הרה"ג ר' שמואל וואזנר זצ"ל אמר לי עליו: "שהיה איש ישר ושכל ישר" עכ"ל. היה ירא שמים מופלג ותלמיד חכם גדול. נמנה עם טובי הקהל ושימש כגבאי של היסודי תורה. בערוב ימיו נתמנה לראש הקהל בעיר פרעסבורג, ומילא תפקיד זה במסירות ובנאמנות. יהא זכרו ברוך.

DID THE JULY 20, 1916 "SHEMA YISROEL" STORY REALLY HAPPEN?

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For many years an inspiring story has appeared in numerous Seforim, articles, and magazines.

I have personally heard a respected Gadol repeat this story.

Because of that, many readers naturally assume the story is an authentic historical account.

This article is NOT questioning the power of Shema Yisroel or the countless miracles experienced by Klal Yisroel.

The purpose of this article is much simpler:

Can this particular story actually be verified?

THE STORY

The Mechaber writes that he personally read the following story in a London newspaper dated 19 Tammuz 5676 (July 20, 1916).

He further writes that the London newspaper was quoting the famous Hungarian newspaper Pesti Hirlap and that he copied the report word for word.

"A Hungarian soldier fighting in the trenches wrote home to his wife.

He asked her to speak with Chaim, their Jewish neighbor, and find out the Jewish prayer known as Shema Yisroel.

The soldier explained that whenever the enemy attacked, the non-Jewish soldiers around him were killed, while the Jewish soldiers recited Shema Yisroel and every one of them survived.

He wanted to know this prayer so that he too could be protected."

WHY I BELIEVED THE STORY

Normally, I am skeptical of extraordinary stories.

However, this one appeared different.

The author supplied:

An exact newspaper date.
The exact name of the Hungarian newspaper.
A claim that he copied the article word for word.

Those are very specific historical details. If true, the original article should be possible to locate.

My goal was simple:

Find the original newspaper article,
publish it,
and create a true Kiddush Hashem.

THE SEARCH

Both British and Hungarian newspaper archives from World War I are available online.

My nephew, R. Ari, searched the archives.

Additional historical newspaper databases were also searched.

Shema
Jewish soldier
Hungarian soldier
Letter to wife
Chaim
Pesti Hirlap
July 1916
Hungarian translations of these words

Result:

No matching article.

No similar article.

Nothing describing this event.

WHAT WE WERE ABLE TO VERIFY

Historical Claim	Result
Pesti Hirlap was a real newspaper.	✔ VERIFIED
July 20, 1916 equals 19 Tammuz 5676.	✔ VERIFIED
British newspapers often quoted European newspapers.	✔ TRUE
This article was found in Pesti Hirlap.	✘ NOT FOUND
The exact London newspaper has been identified.	✘ NOT FOUND

MY CONCLUSION

At the present time, there is no historical evidence that this article appeared in Pesti Hirlap.

Could another London newspaper still contain the story? Possibly.

Could the article someday be discovered? Certainly.

But based on everything currently available, the story has NOT been historically verified.

Absence of evidence is not always evidence of absence.

However, when a story gives

an exact newspaper,
an exact date,
and claims to quote the article word for word,

it is reasonable to expect that the original source should be discoverable. At present, it has not been.

A TIMELESS REMINDER

"יש לנו תורת אמת ואין אנו צריכים לשקר כדי לחזקה"

The Chasam Sofer writes (Chelek VI, Siman 59):

Our Torah is a Torah of Truth.

We do not need to embellish stories in order to strengthen it.

When an inspiring story is authentic, it creates a Kiddush Hashem.

When it cannot be verified, we should simply say so.

The truth itself is the greatest Kiddush Hashem.

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