Community Magazine August 2006

 ”  36 Community Magazine should cut them even on Rosh Hodesh. TheOhrLezion (vol. 3 perek 2, 2) states that the custom of the Sepharadim is to allow cutting nails on Rosh Hodesh. Since there is a discrepan- cy among Hachamim, one should consult his rabbi on the matter. The Hida writes that that contrary to other opinions, there is no problem of cutting one’s fingernails and toenails on the same day. (Birke Yosef, Mahzik Beracha, o”h 260) Furthermore, he states that one may cut his nails in sequential order since this was the custom of the Arizal. (Birke Yosef, ibid, 5) The Yad Efrayim (siman 56) makes an implication from the words of Rabbi Yehuda Hahasid, that the prohibitions of cutting hair and nails do not apply to women. • One must be careful to dispose of his nail clippings properly. The custom is to flush them down the toilet or wash them down the drain. The reason for this is that if a woman steps over a nail clipping, it can cause her to miscarry bar minan. Therefore one needn’t be careful in a shul or men’s mikveh where there are no women. A nail clipping can only cause harm if it is in the place it originally fell, however if it was moved it can no longer cause harm. (Kaf Hayim, ibid, 11) • One must wash his hands 3 times alternating right hand left hand after cut- ting his nails. One who does not do so will suffer paranoia for a day. (Shulchan aruch, Orah Hayim, 4, 19) 6. Haircuts • One should take a haircut Ereb Shabbat, preferably before hasot (mid- day). (Kaf Hahayim, o”h, 260,13) • One may have his hair cut by a gen- tile in a public place where one can watch in the mirror. However, the Mekubalim write that it detracts from one’s Selem Elokim (Gdly image). Therefore one should strive to have his hair cut by a Jew. (Kaf Hahayim, orach Hahayim, 260,13) • One who allows his hair to grow very long causes the yeser hara to rule over him. One should not to go 30 days without cutting his hair. (Ben ish hai) • One should refrain from tak- ing haircuts on Rosh Hodesh. (Kaf Hahayim, o”h, 260,12) Even the Ohr Lezion (vol. 3 perek 2,2) who says that Sepharadim may cut nails on Rosh Hodesh, states that there are Sepharadim who do not cut their hair on Rosh Hodesh. Therefore one should discuss with his rabbi how he should conduct himself in this matter. There are many misvot from the Torah as well as Rabbinical commandments that one fulfills when cutting his hair including: 2 Misvot for not cutting the peyot. 5 Misvot regarding not cutting hair on areas of the head and face. (There are opinions that one should verbalize to the haircutter each time not to cut the prohibited areas). 3 Misvot if you pay the barber that day. If the barber is poor you get an addi- tional misvah for paying that day. If it is Ereb Shabbat or Ereb Yom Tob, one receives yet an additional misvah for cutting in honor of the occasion. The Mekubalim add that one should have in mind that he is removing the dinim (attribute of judgment) when cut- ting his hair. See Kaf Hahayim 232, 15 for a more detailed explanation of these misvot. • One must not shave with a razor. Many electric shavers these days have a “lift and cut” mechanism that needs to be adjusted before use. One should discuss this issue with a Halachic authority. As mentioned above, the prohibitions of cutting hair and nails do not apply to women. • One should be careful not to throw his hair clippings into a fire. Doing so can cause one to bury his kids bar minan. (Kaf Hahayim, o”h, 260, 12) • One should wash 3 times alternat- ing right and left after a hair cut. If one does not do so he will experience 3 days of paranoia. (Shulchan aruch, Orah Hayim, 4, 19) 7. Kippa • One should not walk 4 cubits (approximately 6 ft.) without a proper head covering (kippa). There is dispute amongst the poskim whether there is an obligation to wear a kippa or it is midat hasidut (piety). The Taz goes so far as to say that there is a Torah obligation to wear a Kippa. The opin- ion of Maran is unclear on the matter due to a contradiction in two places in his work, the Bet Yosef. According to the view of Hacham Ovadia Yosef, Maran held that wearing a kippa was more of a midat hasidut than an obligation. However he goes on to explain that today there is an obligation to wear a kippa since it has become the symbol of the religious Jew. Hacham Ovadia also rules that the kippa must be large enough to be seen from all sides simultaneously. It is midat hasidut to wear a kippa whenever feasible – even when stationary or while sleeping (bathing of course, is an exception). There is a separate obligation to wear a head covering while praying, making a Beracha or entering a Shul. This obliga- tion is not satisfied by placing one’s hand on his head. If a person does not have a proper head covering in these situations, he should cover his head with his sleeve or his friend’s hand. The Poskim discuss whether someone wearing a toupee or a wig would need a kippa. They conclude that one should wear a kippa in such a case so that people would not suspect that his head is not covered (ma’arit ayin). Hacham ovadia holds that the obligation to cover one’s head while praying or mak- ing a blessing, applies even to women whether they are married or not. However this is not the minhag (custom) of the Syrian community. 8. Talet The minhag of the Sepharadim is not to make a beracha when putting on the talet kattan (the sisit one wears all day under his clothing) in the morning; rather we