The Shulchan Aruch paskens (OC 53:19) that even a single person's dissent can disqualify someone from becoming the Ba'al Tefilla. If a Chazzan has already been appointed only a majority can disqualify him. The Mogen Avrohom says this does not apply nowadays because the rationale for this Halacha is that the Chazzan is each person's Shaliach and if someone doesn't approve he cannot be his shaliach. Therefore since today we all daven ourselves and the Chazzan is not Motzi us with Tefilla, he doesn't need the unanimous approval of the Tzibbur.

The Mogen Avrohom also quotes the Levush that says that today it should be put to a vote by the paying members of the Shul. The reason the Levush gives for not allowing a single individual to disqualify a Chazzan is because most of our reasons for dissenting are not L'Shem Shamayim and if each individual could hold up the appointment it would cause much Machlokes.

The Gemara in Sotah says that there was a widow who walked beyond her neighborhood to daven at Rebbi Yochanan's Shul. When he asked her why, she reasoned that she would get rewarded for each step (Schar Pesios). From this widow says the gemara, we can learn the extent of the schar we receive. The Magen Avrohom says (90:22) that if there are two shuls there is a mitzvah to go to the further one because of schar pesios. (There are many guidelines to this rule that should be noted before making any decisions.)

There is a klal that "rochev k'mihalech dami". In halacha, a person sitting and riding has the din of someone who is walking. However paskens the Btzel Hachochma (4:22), that although if you drive to shul you are technically considered to be walking, you nevertheless do not get scar pesios. This is because the reward is for exerting yourself and showing extra love for the mitzvah which you haven't done. Therefore if possible it is worthwhile to leave the car home and go by foot to shul.

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

Rav Moshe Shternbuch says (1:350) that a Baal Tshuva is like a small child.  He needs to start slowly and learn first how to lie down, than sit, and then walk.  During this process the Baal Tshuva is still not complete and the person guiding them will need to choose wisely what they are ready to accept.  It should not depend on the stringency of the aveira but rather on the ability of the Baal Tshuva.  

Rav Shternbuch says that it is easier to start with Kashrus although it is only a Lav rather than Shabbos whose violators are Chayav Misa, capital punishment.  The reason is, that finding alternative kosher food is relatively easy whereas keeping Shabbos is not.   He cautions that burdening a Baal Tshuva with more than they can handle at each stage, is counterproductive and you may lose them altogether if they buckle under the load. 

The main thing, he says, is to strengthen their Emuna that Hashem created the world and that there is reward and punishment.  You need to ignite the spark and move forward judiciously.  

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

Certainly l'Chatchilah it is prohibited to take out a Sefer Torah for any purpose other than for reading from it. However if there is a state parade and it would be an insult to the government if they refuse to bring the Sefer Torah to the parade the Sridei Eish (YD 79) paskens that it is permitted. He reasons that since for the purpose of displaying honor to the King it is permitted to take out the Sefer Torah, therefore a state parade is no different and it is permitted.

However if possible a Sefer Torah that is Pasul should be used, and it would be even better if the Sefer Torah is Pasul in such a way that it could never be fixed. Even though a Sefer Torah that is Pasul also has the Kedushah of a Sefer Torah, however the prohibition of taking out the Sefer Torah is not as stringent with regards to a Sefer Torah that is Pasul.

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

If a woman lights the candles and they blow out, if she has not finished lighting all the candles she may go back to relight the ones that extinguished and them finish the rest.

If she already finished lighting all the candles then there is a machlokes. The Ktzos HaShulchan and Be'er Moshe hold that a woman is Mikabel Shabbos when she lights the candles even before she makes a Bracha. Therefore she can no longer light the candles. Her husband or someone else who hasn't been Mikabel Shabbos can light it for her and then she makes a bracha.

Rav Shlomo Zalman Auerbach holds that she is only Mikabel Shabbos when she says the bracha so if she hasn't done so yet, she herself may relight the candles and then make the bracha. Even in a case where she already made the bracha someone else can always relight it for her.

In the bracha of Rifa'einu, before the closing of the Bracha there is a Nusach to say a Yehi Ratzon to be mispalel for specific sick people.  The sefer Yagel Yaakov (Michtav 22) brings from Rav Saria Divlitzky that if you are davening for a particular Choleh you should occasionally omit the name from your Tefila in order that this name shouldn't appear to be part of the Nusach HaTefila.

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

A Rav in Amsterdam wrote a letter to Rav Yitzchok Isaac Liebes saying he was concerned that Shuls say a Mi SheBeirach during davening for the Israeli government.  Even more worrisome to him was that they use the language "Medinas Yisroel, Reishis Tzemichas Geulaseinu", the State of Israel the beginning of the sprouting of the redemption.

Rav Liebes in Shu"t Bais Ovi (5:69) addresses the issue of davening for the government and the origins of the Minhag.  He says that it is a very old minhag in Germany and in all of Europe to bless the King, Queen, and the heir to the throne each Shabbos by davening, whether they are friendly or even antagonistic towards the Jews, because of Sholom Malchus.  This Minhag is brought in the Abudraham and some say even the Machzor Vitri, a Talmid of Rashi.  The Mekor for this Minhag is the Mishna in Avos (3:2) where Rebbi Chanina Sgan HaKohanim says to daven for the peace of the kingdom (although Rebbi Chanina never said to daven publicly).

Even when monarchies were replaced by democracies and the tefila became less relevant, there were still communities that continued to say this tefila.  Therefore in these places, if they choose to add a tefila for the state of Israel one should not start a tumult over it.  As far as the language of Reishis Tzemichas Geulaseinu, he doesn't see it as a Kefira in Bi'as HaMoshiach.  He says that the Imrei Emes of Ger said during the 1947 war, "Kach He Geulasam Shel Yisroel, Kim'ah Kim'ah" that is the nature of the Geula, slowly slowly.

Therefore he concludes, do not feel bad and do not make calculations and get involved in politics.  He who goes innocently will rest securely.

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions. 

What about a stuffed toilet, may you use a plunger to clear the blockage?  The Minchas Yitzchok (5:75) and others pasken that a plunger would be permissible since it is very easy to clear with a small push.  Certainly in the case of a toilet where there is an issue of Kavod HaBriyos.  Nevertheless says Minchas Yitzchok it is preferable if you can get a non-Jew or do it with your weaker hand as a Shinui.

Rav Moshe Feinstein in the Igros Moshe (4:73) says that you may only unclog it with a plunger if it is partially stuffed and water can still flow through.  Then it is permissible to use the plunger if it can be cleared with one or two pushes.  However if it totally stuffed then it is considered Maaseh Uman, expert work and is considered Uvda D'Chol.  If there is a great need for Kavod HaBriyos to unstuff it, says Rav Moshe, then you can be Meikil and have a non-Jew unstuff it.

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

However says Rav Moshe Shternbuch (2:619) marrying a girl with your mother's name is not only from the tzava'ah of Rav Yehuda HaChasid.  It is also brought down from the Arizal and is based on deep secrets.  Therefore says Rav Moshe Shternbuch unlike in the case of marrying a boy with the same name as your which is okay if you call them differently, by a girl you should not be lenient and it should be avoided even if one of them has two names.

Rav Shternbuch tells a story of a young man who married a girl with the same name as his mother and became deathly ill.  The Steipler Gaon suggested that his wife change her name and never mention her original name again.  Although he made a recovery, Rav Shternbuch says this is only b'dieved and one should not rely on this to get married in the first place.  He also says that an older boy who has some sort of defect need not pass on the opportunity to get married because of this and will be zocheh to Hashem's divine protection.

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

What about the issur to look at women?  In fact the gemara asks how can we make a Bracha upon seeing a pretty woman, it is assur to stare at her?  The gemara answers that indeed you cannot look at her, but if you inadvertently saw her you must make the bracha.  So how can we run to see the Queen?  He answers that to make the bracha on the Queen we need not see her face, it is her royalty that we make the bracha on.  We make a bracha on the whole royal scene and therefore there is no issur involved.  To this he brings proof from the Mogen Avrohom who says that even a blind person must make the bracha when in the presence of a king.

 Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

The Bracha on washing hands for HaMotzi is "Al Netilas Yadayim", plural for "hands".  There are times when only one hand can be washed for HaMotzi.  For example if someone has a cast on one of their hands. When making a bracha for Tevilas Keilim, the Be'er Heitev (YD 120) brings from the Pri Chadash that if you Tovel only one Keili (Utensil), you should say the Bracha in the singular form "Al Tevilas Keili".  What about Netilas Yadayim on one hand?  Should you make the Bracha of Al Netilas "Yadayim", in the plural form or Al Netilas "Yad" in the singular form, since it is only one hand?
 
The Shevet HaKehosi (2:76) says that by Netilas Yadayim the poskim do not mention this change of Nusach and you should always make the bracha in the plural, Yadayim.  Since this is the Nusach HaBracha we should not change it for special circumstances.  The reason why by Tevilas Keilim we use the appropriate tense, is because it is as common to Tovel one utensil as it is to Tovel multiple Keilim.  However by washing for HaMotzi both hands are washed almost all time.  Therefore the Nusach HaBracha is Yadayim and is not changes for the odd case.
 
Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

The Mogen Avrohom based on the Arizal says you should wait until after Chatzi Kaddish before Musaf.  The problem with waiting until after Kaddish, says Rav Moshe Shternbuch (1:45), is that many times the Chazan starts Shmoneh Esrei very quickly and you are forced to leave your tefilin unwrapped.  This is a Bizayon for the Tefilin. 

There are poskim such as the Elya Rabba who say you should take them off after Kedusha of U'Va L'Tzion in order not to be mafsik between Kaddish and Shmoneh Esrei.  Because of both the potential Bizayon and the Hefsek, Rav Shternbuch says it is better to take it off before Kaddish leaving yourself sufficient time to properly wrap it.  Most people, he says, are not Noheg to do this.

He also says that the Arizal's reason to keep it on until after Kaddish is because it is still part of weekday davening and not Musaf.  However, Rav Shternbuch points out this would only apply to those who are makpid to keep their Tefilin on everyday until after the last Kaddish.  Those who are not Makpid and take it off earlier, have no reason to wait on Rosh Chodesh until after Kaddish either especially if it will cause a Bizayon to the Tefilin.

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

However he says, in today's society this attitude is harmful and not helpful to raising children.  The nature of today's society instills a disrespect for elders by showing our children that they are far more advanced than their old fashioned parents who are constantly discredited by the new way of doing things.  By being Mochel on the mitzva of standing up we help perpetuate this attitude and miss a golden Chinuch opportunity.  This attitude says Rav Shternbuch leads to children who won't listen to you when do actually demand something of them.

On the other hand, the mitzva of standing up for parents, Rebbeim, or older people carries with it a great segula to imbue us with Yiras Shamayim and respect for experience and age.  By having your children stand up for you you teach them respect and give them the opportunity to do a wonderful mitzva twice a day which is certainly not over burdening them.

He suggests that children should be taught by their father before the age of 5 to stand up twice a day for both their father and mother, explaining to them that this is a zechus and big mitzva.

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

The gemara implies that the mitzva of bikur cholim is to take care of the sick person's needs. If there is something you can do for the comatose patient, says Rav Chaim Kanievsky, you certainly have performed the mitzva.  The Shita of the Rambam is that the mitzva is to daven for a sick person's recovery.  Rav Chaim says that if your visit will cause you to daven, this may be part of the mitzva and you should go visit.

Disclaimer: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

The Mishna Brura (303:48) says that you are permitted to go outside with straw in your shoes on Shabbos if the shoes are big and need the straw to help make a better fit.  He says that some Acharonim like the Bach and Elya Rabba hold that you may even put the straw in on Shabbos, LChatchila.  However he says it is proper to be machmir like the Mogen Avrohom and only put the straw in before shabbos unless it is a Shaas HaDchak.   The Piskei Tshuvos says that this same Halacha would apply to putting paper or tissue in the inside ribbon of your hat to make it fit properly.

In the case of orthotics says the Shmiras Shabbos KiHilchoso, it is even permissible to put them in your shoes on Shabbos, LChatchila.  That is because unlike straw in shoes or paper in a hat, the orthotic is specifically made for wearing in shoes.

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

With regard to sons-in-law says Rav Shternbuch (3:460), the Rema in his tshuvos says that a son-in-law has the same Halacha as a son when it comes to inheriting a rabbinic position. The Avodas HaGershuni argues and says that since the daughter can never inherit the position the son-in-law has no claim. Rav Shternbuch holds that the inheriting a position is not based on the real Din of "Yerusha" like by money, rather it is just a way to honor the previous Rav by having his descendants continue to hold his position. Therefore son-in-laws should have the rights to the position over others if they are qualified because this will also honor the previous Rav.

He distinguishes between a Rabbi who is the boss of a shul and a Rabbi hired by a committee. The prior has a Din of a Rabbi in this issue and the latter is simply an employee. Another distinction he makes is between a Rav who paskens Shailos and is a Talmid Chochom versus a pulpit Rabbi whose main purpose is to deliver interesting speeches where the congregation has the right to decide whose speeches they would like to hear and not be bound by inheritance laws.

Important Note: Our only goal is to introduce a interesting Sheilah and not pasken Halacha. We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

He proves a from a number of gemaros that seeing something even from far away has a din of seeing (Mishkan Shilo, Tzoah, Megilla).  He also holds that seeing something through a window is not a problem either.  This rule also applies to Kiddush Levana through a window in his opinion. He goes even further and says that seeing something through a telescope or binoculars also is considered seeing for halachic purposes.  However seeing though a mirror he agrees is not considered seeing.

Disclaimer: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

The Shulchan Aruch paskens that you must leave a space of an Amah by an Amah unpainted opposite your front door. The Mishna Brura and many recent Acharonim all try to justify the fact that most people do not keep this minhag today. All of these arguments are admittedly weak justifications and include fear of the goyim and a different kind of paint than what the gemara referred to.

Many gedolim always kept this minhag. In Eretz Yisroel most people keep this minhag. Rav Binyomin Zilber in his sefer Az Nidbiru notes that it is ironic how in Eretz Yisroel where we don't need any reminders about the Churban since it is always before us, we keep this minhag. Yet in Chutz La'aretz where people build their lives and homes without giving thought to the possibility of Moshiach's imminent arrival, they do not bother with this important minhag.

Many poskim say that the Mitzva of Talmud Torah does not apply on Tisha B'Av and therefore you don't need to learn at all. If you do want to learn you may learn only things that are permissible, but this is optional. Others including the Sdei Chemed disagree and hold that the mitzva of Talmud Torah applies just like every day, but you may only learn things that are appropriate.

Reading Eicha is a major part of the aveilus of Tisha B'Av.  Rav Moshe Shternbuch says (2:250) that since women are Chayav in all the halachos of aveilus of Tisha B'Av, they are also required to hear Eicha. If they can not go to Shul they can say it sitting on the floor in the privacy of their own home.

Since reading Eicha is part of the mitzva of mourning the Bais HaMikdash it is important for both men and women to understand the general meaning of Eicha. If you just read it without any understanding you haven't accomplished the goal. Rav Shternbuch recommends to use a readily available translation. A woman who doesn't understand anything at all and does not have access to a translation need not go through the motions of reading Eicha.

Just like the Halacha of Davening, if a woman is so busy with her family that she cannot find the time for Eicha she is patur.

The Shulchan Aruch (OC 551:10) says you may drink wine for Havdalah during the nine days, while the Rema says we are machmir and give it to a child. The child who drinks the wine of Havdalah, says the Mishan Brura, must be over the age of Chinuch for the mitzva of Havdalah and below the age of Chinuch for aveilus of Yerushalayim. This would be between the ages of 6 and 9 according to the Chavos Ya'ir in Mekor Chaim or 10 according to the Mei'am Lo'eiz. The Steipler Gaon, Rav Yisroel Yaakov Kanievsky used to give wine to a Katan until the age of Bar Mitzva.

If there is no boy, points out Rav Elyashiv, do not give it to a girl. Most poskim hold if there is no child it is preferable to drink the wine yourself rather than make on beer.

Rav Shlomo Zalman Auerbach drank the wine himself even if there was a qualifying child available, since halachically it is not really a problem and the exact age of chinuch for havdalah and aveilus is not very clear.

There are differences of opinion if one should wear weekday clothing on Shabbos Chazon or wear Shabbos clothing with one item from the weekday or regular Shabbos clothing. We are noheg to wear regular Shabbos clothing and not show any aveilus on Shabbos.

Rav Shlomo Zalman Auerbach says that once Motza'ei Shabbos although we normally should stay in our Shabbos clothing to have Melava Malka and depart from the Shabbos with Kavod, nevertheless on Motza'ei Shabbos Chazon one should remove his Shabbos clothing immediately after Havdalah since we are in aveilus and that is the halacha by an aveil.

The Birkei Yosef says that meat that was cooked for Shabbos Chazon and was left over may be eaten after Shabbos even though it is the nine days. The Bnei Yisaschar agrees with this and says a reason for this can be that if you cannot eat it during the week you will be scared to buy enough for Shabbos and miss out on Oneg Shabbos. He does not pasken like this L'Maaseh though.

The Kaf Ha'Chaim does not permit eating the leftover meat from Shabbos during the week, but he does allow eating it for Melave Malka up to four hours after Shabbos. Other says regarding Motzaei Shabbos, if a person avidly eats Melave Malka every single week, there is a basis to permit eating the leftover meat from Shabbos. The Sharei Teshuva says that the Minhag is to be machmir and not to eat leftover meat from Shabbos. If a person is lenient he is regarded as a "poretz geder", someone who has crossed the line.

With regard to cutting nails during the nine days the Mogen Avrohom (551:11) says that although an Aveil cannot cut his nails, the nine days are more lenient for this Halacha and certainly it is permissible to cut L'Kavod Shabbos. The Taz (13) disagrees and forbids cutting nails during Shavua She'chal Bo, the week that Tisha B'Av falls in.  However even the Taz  agrees that you may cut your nails L'Kavod Shabbos. The Elya Rabba and Yad Efraim say this heter only applies to people who cut their nails every Erev Shabbos.

This year since Erev Shabbos is not in Shavua She'Chal Bo you are permitted to cut your nails even according to the Taz. Also a woman who needs to cut her nails to go to the mikva may do so even in Shavua She'Chal Bo. Similarly a Mohel may cut his nails.

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.

Someone asked Rav Shlomo Zalman if he should wait until after Tisha B'Av to follow up on a proposed shiduch. Rav Shlomo Zalman held his hand and said he should even meet the girl on Tisha B'Av if necessary. During a walk through the Shaarei Chesed neighborhood Rav Shlomo Zalman stopped and pointed to a house and commented, "In that house lives a tzaddik who met his wife for the first time on Tisha B'Av."

Regarding the dress code for a date in the nine days Rav Shlomo Zalman advised to wear a nice jacket but not shabbos clothing. (Aleihu Lo Yibol OC 314-315)

The Igros Moshe (OC 3:80) paskens that a single person may not buy a car in the 3 weeks for pleasure because he must make the Bracha of She'hecheyahu which we don't make in the 3 weeks. However if you are a married, since the joy is shared by your wife as well and the proper bracha would be HaTov V'Hameitiv (The Bracha of She'hecheyahu is made when only you benefit. HaTov V'Hameitiv is when other benefit with you.) it is permissible to buy a car before Rosh Chodesh Av. Once Av begins it is forbidden because it is considered Binyan Shel Simcha which is assur in the nine days.

If the vehicle is for business purposes, says Rav Moshe, you can even buy it in the nine days since we pasken that you needn't limit ordinary business activities in the nine days. Even if purchasing the vehicle requires you to say She'hecheyanu you may purchase it right away and wait until after Tisha B'Av to make the bracha.

The Mishna Brura (551:16) says that it is assur to dance in the 3 weeks. This is the reason for the issur of listening to music. All the recent poskim (including Rav Moshe Feinstein and the Minchas Yitzchok) say that this includes listening to music even recorded from a tape or CD.

Rav Elyashiv, Rav Shlomo Zalman Auerbach, The Tzitz Eliezer (15:33) and others say that even acapella recordings, singing that doesn't have musical instruments, are also forbidden.

A gathering of people are forbidden to sing if it is the kind of songs that will lead to dancing. Songs of praise to Hashem or in the spirit of the nine days are permitted.

Singing to yourself is permitted because it is just to lift your spirits and you don't usually break out in dance.  Nevertheless the Steipler Gaon did not let his children sing during the 3 weeks, only on Shabbos.

Music teachers can continue to give lessons in the 3 weeks if they need to for their livelihood. Rav Elyashiv paskens that although permissible until Rosh Chodesh Av, lessons should not be given in the 9 days. (see Pischei Tshuvos 493:4 and 551:13)

Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.