Ten Minute Halacha

Answering YUr Shailos

29 Jan 2026

36 min

6539 words

2 speakers

29 Jan 2026

Audio

Description

🔥 Fasting for children before bar/bat mitzvah (major vs minor fasts) – The common idea that a child must **fast three fast days before bar/bat mitzvah** is described as a **myth**; there is **no such halachic requirement**. – **Yom Kippur**: Shulchan Aruch rules that a **healthy child** should fast **two Yom Kippurs before bar/bat mitzvah** (e.g., a boy may already have to fast from age 11 if he is healthy). – **Training pattern (for healthy children)** as cited from Rav Schachter: – **2 years before bar/bat mitzvah**: fast the **entire Yom Kippur**. – **Previous 2 years** before that: fast **half-day** on Yom Kippur. – Before that age: **no fasting** at all. – **Minor fasts** (e.g., Tisha B’Av, 10 Teves, 17 Tammuz, Taanis Esther): **no fasting requirement for children** at all. – This applies **equally to boys and girls**, adjusted to their respective bar/bat mitzvah ages and health. 🎲 Gambling for money “just for fun” (Asmachta, gezel, addiction, communal practice) – The Gemara discusses **mesachek b’kuvia** (gambling) and whether gamblers are **invalid as witnesses**. Two main approaches: – **Gezel derabbanan / Asmachta**: the loser never fully intended to part with the money; gambling becomes a **form of rabbinic theft**. On this view, **even occasional gambling** is problematic. – **Eino osek b’yishuvo shel olam**: the gambler contributes nothing productive to society; invalid as an eid only if he **does this as his main occupation**. Occasional gambling would not invalidate eidus on this view. – Rambam writes that a person should **spend his entire life** involved in **constructive, beneficial pursuits** and chochmah; that ethos pushes strongly **against recreational gambling**, especially when it can become **habitual**. – Gambling is characterized as **highly addictive** and often **destructive** to families and finances. – Expert statistic mentioned: in forms of gambling with **instant payoff / instant “rush”**, about **~29%** of people may develop an addiction. – Addicted gamblers can incur **hundreds of thousands of dollars in debt**, sometimes even as kids/young adults. – Since it is often impossible to know in advance **who will become addicted**, the recommended approach is to **avoid gambling altogether**, even “occasional” or “for fun.” – Communal practice critique: – **Jewish organizations** that run “casino nights” are described as **misreading the communal reality**, given the level of gambling addiction among teens in both right-wing and modern Orthodox schools. – It is suggested to **object** to such events and question their appropriateness and leadership judgment. 🕯️ Benefiting from Chanukah candlelight via photography / monetizing images – The prohibition **“haneros halalu kodesh hem”** forbids **using the light of the Chanukah candles** for personal benefit (e.g., reading or working by that light). – Taking **photos or videos** of lit Chanukah candles, and **selling or monetizing** those images, is presented as **not a violation** of this prohibition: – The benefit is not from the **physical illumination** to see by, but from the **image/representation** being used to **publicize the mitzvah** (pirsumei nisa), which is in line with the purpose of the candles. – Additional leniencies: – After the **required burning time (approx. 30 minutes)**, leftover oil/wax no longer has the same restrictions; benefiting from that light is permitted. – A **shamash** candle provides heter to use the general light in the room, even if Chanukah lights contribute. – Overall, **using Chanukah candles as a background or prop for pictures, even monetized**, is treated as **permissible**. 🕯️🕍 Public menorah lightings with a beracha outside of shul (offices, concerts, events) – **Lighting in shul with a beracha** is a long-established, special **minhag**, and even that practice required significant effort by Rishonim/Acharonim to justify. – Many poskim **strongly oppose extending** this minhag to **other public spaces** (offices, concerts, lobbies, etc.) with a beracha: – Minchas Yitzchak: emphasizes how much effort went into justifying **shul lighting**; considers further extension (e.g., “at a gathering”) to be **beyond what Chazal intended**. – Rav Shlomo Zalman Auerbach, Rav Wosner, and the Klausenberger Rebbe: similarly resist adding **new berachot** on lightings in non-shul public places; view it as **unauthorized innovation** and part of a trend of “doing whatever seems right” in mitzvos. – Rav Ovadia Yosef (Yabia Omer) summarizes: – Notes many authorities who are **stringent**. – Cites **Mishnas Yaakov**, who is lenient because large public gatherings may generate **greater pirsumei nisa** than shul. – Concludes that in a **large communal gathering**, one **can rely** on the lenient opinions to make a **beracha**, but it is **preferable** to also **daven Ma’ariv there** so the lighting resembles the **shul context**. – Key conditions for shul lighting that are often ignored at public events: – Requires a **minyan** present. – Lighting should be **within the framework of tefillah** (e.g., between Mincha and Ma’ariv, or before Aleinu on Motzaei Shabbos) — not after davening is over and everyone has left. – **Chabad** practice: – Widely conducts **public menorah lightings with berachot** outside of shuls, relying heavily on **pirsumei nisa** as the core rationale and extending the shul-minhag logic to any major public display. – This approach is **not accepted** by many other poskim. 🍪 Cutting letters / shapes on food on Shabbos (Oreos, cakes, cookies) – Rama (Orach Chaim 340) forbids **cutting letters on food**, e.g., slicing a decorated cake such that letters are **cut or erased**. – Later poskim discuss ways to **avoid** the problem: – Cutting **between letters**. – **Removing the letters** with a thin layer of frosting. – Cutting the cake **before Shabbos**. – **Biting letters**: – Mishnah Berurah allows **biting into letters** on cakes or cookies. – Chazon Ish views this as a **double derabbanan** (shinui, and no intent to erase) and is stricter, but the **mainstream psak** follows Mishnah Berurah that **eating/biting is permitted**. – Possible reasoning: erasing is defined as removing writing from a **surface that remains**, but when **devouring the entire surface** (e.g., mouth), it does not constitute classic mochek. – Items like **Oreos or tea biscuits**, where the writing or design is **embossed into the dough**: – Mishnah Berurah explicitly allows **breaking such cookies**, not only biting them. – The text/design is **part of the structure** of the food, not “ink” or frosting on top. – Similarly, cutting a **cake shaped** like a figure (e.g., a letter-shaped cake, or a shaped object) is treated as **permissible** according to many. 🤝 Hugging female relatives (aunts, sisters, etc.) when becoming more observant – Halachic baseline: – Shulchan Aruch (Even HaEzer) and many poskim hold that **affectionate touching (chibuk venishuk)** of arayot (forbidden relations) is an **issur d’oraita**, following the Ramban and Shulchan Aruch HaRav. – Non-affectionate touch (**negi’ah shelo b’derech ta’ava**) is treated more leniently; the Shach permits certain forms. – **Age thresholds**: – Mishnah Berurah (Biur Halacha) suggests the issur of affectionate negi’ah begins around **age 3** for a girl. – Chazon Ish places practical concern a bit later, when the child is more **physically mature**. – Sources on close relatives: – Gemara Shabbos 13a: Ulla reportedly **kissed his sisters**, despite holding that such behavior is generally prohibited; Tosafos explains that he was a **unique tzaddik** with zero ta’iva. – Rambam (Issurei Biah 21:6): says that **kissing a sister or aunt even without ta’iva** is a **“davar meguneh” and “davar asur”**, presenting more stringent language. Some suggest “davar asur” here may be **strong ethical censure**, not necessarily formal issur, but it is clearly rejected behavior. – Contemporary guidance: – R’ Menashe Klein suggests there might be room for leniency in limited **kavod habriyot** situations where touch is clearly **not derech ta’iva**, but this is not a blanket heter. – He also criticizes **breaking a shidduch** solely because a girl hugs her brothers; calls such an approach **extreme and improper**, while still not fully endorsing the behavior. – Practical relational advice: – Where one is changing practice (e.g., a man stops hugging female relatives): instead of repeated awkward avoidance, it is often **better to have one difficult, honest conversation** explaining that: – You are **trying to keep halacha more strictly**. – You **respect them** and are not judging them. – You ask them to **respect your boundaries** just as you respect theirs. – Relatives may initially be **hurt or upset**, but over time often **adjust**; this is framed as a normal part of **“growing pains”** in relationships. 🧼 Removing stains from clothing on Shabbos (kibus/melaben, dust vs mud, practical options) – Key melachot: – **Melaben / kibbus** (laundering) includes **scrubbing, removing dirt, or improving the cleanliness/appearance** of garments. – Shulchan Aruch vs Rama on **dust**: – Shulchan Aruch: **removing embedded dust** from a garment is **permitted**. – Rama: forbids **removing embedded dust** because it resembles **laundering**. – Removing **mud/stains**: – Shulchan Aruch: **scrubbing** mud off by **rubbing parts of the garment against each other** is **assur**, even without water, because it improves the **appearance** and is a form of kibbus. – Mishnah Berurah: clarifies that the issue is **enhancing the garment’s appearance**, not only use of water. – Difference between **“thickness” of a stain** and the embedded portion: – If part of the stain **sits on top of the fabric** (e.g., a dried piece of food stuck on): – Removing the **chunk** is like removing a **feather** from a garment and is generally **permitted**. – The **deep, embedded discoloration** is more like **dust/mud absorbed** into fibers and is subject to the melaben concerns. – According to **Shulchan Aruch** (lenient on dust): – You may **lightly peel** away the **top layer** of a stain with a fingernail if the garment will still **look stained** afterward (no beautification achieved). – But **scrubbing the fabric against itself** to remove more of the stain is **forbidden**. – According to **Rama** (stricter): – Needs reconciliation: he forbids removal of embedded dust but yet allows some limited peeling of stains. – Practical upshot from Mishnah Berurah / Biur Halacha and other Acharonim: – Two cases where limited removal is allowed: 1. After removing the visible thickness, the stain is **still clearly visible**, so the garment is not really “cleaned.” 2. It is a stain that **does not bother you at all**, and you would **wear it during the week** in that condition; removing a bit is then like removing dust that doesn’t truly “improve” the garment by your standards. – Removing a deeply embedded stain **to beautify** the garment is **forbidden**. – Water usage: – Using **water** on a stain on clothing is **almost always forbidden** on Shabbos (direct kibbus). – Best practical solution: – If a garment gets stained on Shabbos: – **Change into another garment** and send the stained one to the cleaners after Shabbos. – Only remove **obvious surface solids** (e.g., a kernel, chunk, feather) that are fully on top and not embedded. 📜 Standing vs sitting when Aron is open, Torah in motion, Simchas Torah, women’s practices – Gemara Makos 22b: criticizes **Bavliim** who **stand for a Sefer Torah** but **not for talmidei chachamim**. – Gemara Kiddushin 33b: uses a **kal vachomer**: if one stands for a **Sefer Torah**, all the more so for a **Torah scholar**. – Rishonim reconcile: – In pure logic, there is **great reason to stand for the Torah itself**, but the **explicit pasuk** is about standing for **talmidei chachamim**. – Thus, **ignoring the explicit chiyuv** for scholars while standing for the Sefer Torah is treated as **foolish**. – Halacha on **Sefer Torah**: – When a **Sefer Torah is moving** (being carried to/from the aron, being held or danced with): there is a **clear obligation to stand**. – Standing when the **Aron Kodesh is open but Torah not moving**: – Taz (cited by Rav Moshe Feinstein): – There is **no formal chiyuv** to stand just because the aron is open, but it became a **minhag** as a sign of **extra honor**. – Common custom: stand when the Aron is opened for **Avinu Malkeinu, Shir HaKavod, Aneinu, etc.** – Rav Moshe: questions whether this minhag is **binding** as halacha: – Once something is made **mandatory**, it may lose the **voluntary affection** that gave it meaning. – If one **cannot maintain kavana** while standing (e.g., long “Aleinu L’Shabeach” on Yamim Noraim, or lengthy piyutim), it may be **better to sit** rather than stand robotically. – In communities where standing is difficult (e.g., **elderly congregations**), one eitzah is to open the aron **less than three tefachim** (lavud), so technically it is still “closed” halachically, while symbolically appearing open. – Holding a Sefer Torah while others stand (e.g., Mi Shebeirach for soldiers): – The one **holding the Torah** **should remain seated**, since standing for anything else is not considered **greater honor** than the Torah. – Women sitting when Torah is danced, especially on **Simchas Torah**: – If women are in a **separate ezras nashim behind a mechitzah**, many poskim view that as a **separate domain**, so they have **no obligation to stand** for the Torah movement in the men’s section. – Some Hasidic setups use **tables or partitions** as broader barriers; people behind them are sometimes treated like being in a **separate space**. – Additionally, there is practical recognition that a **multi-hour hakafos** with constant standing is not feasible; the priority is **respecting the Torah**, but leniencies exist when **distance or partitions** are in place. 💬 Talking idle talk (sichat betela) in the Beis Midrash vs not learning there at all – Halachic concern: – A **Beis Midrash** has intrinsic **kedushah**, and idle talk is formally **inappropriate**. The question: should one avoid the Beis Midrash entirely if they know they will likely **end up schmoozing**? – Aruch HaShulchan’s approach: – Notes that people **do engage** in some level of casual conversation in **Batei Midrash**, and this has become a **reality over generations**. – Explains that many shuls/Beis Midrashos are built with an implicit **tenai** that permits certain **non-ideal uses** (eating, meeting, some talking) **bimakom tzorech**. – **Tzorech** here includes the **real social need** for people to **connect with peers of similar values**, especially if most of their day is spent in secular work environments. – Distinction from **talking during davening**: – The leniencies for **Beis Midrash talk** do **not** justify **talking during tefillah** in shul, which is halachically and ethically more serious. – The suggested practical balance: – One should **absolutely learn in a Beis Midrash**; the theoretical worry “I might talk” should not prevent learning, nor overturn long-standing practice. – It is **good to limit** idle chatter and aim to make conversations **more Torah-centered** when possible. – A useful strategy is to **come armed with a Torah question or idea** (e.g., a question from R’ Akiva Eiger, a sugya, something on the parsha) to share with people you meet, keeping interactions **meaningful** while still being friendly. – Nonetheless, **small-talk and concern for others** (asking about family, health, etc.) is acknowledged as having **real value** and not something to be eliminated, only moderated. ⛄ Snow on Shabbos: building a snowman, snow as muktzah, related melacha issues – **Is snow muktzah?** – Mishnah Berurah and Shulchan Aruch HaRav: **rainwater is not muktzah**; by extension they treat **snow** similarly as **non-muktzah**. – Rav Moshe Feinstein (as reported in R’ Eider and Igros Moshe vol. 8): considered **snow to be muktzah**, possibly as **nolad** (newly formed item on Shabbos). – There is some oral testimony that Rav Moshe may have at times **ruled differently in practice** than what appears in Igros Moshe on certain matters, but for formal psak, the printed responsa remain significant. – Even if we follow the opinion that **snow is not muktzah**, there is another problem: – **Gathering and shaping** snow (loose flakes) into a **snowball or snowman** is viewed as a form of **boneh** (building/forming a solid) or **memare’ach** (smoothing), or **dachak** (compressing), which are prohibited on Shabbos. – Combining scattered material to make a **cohesive, formed structure** fits classic definitions of **boneh** in poskim. – Therefore, **building a snowman on Shabbos is prohibited** even according to opinions that **do not** treat snow as muktzah. – Related practical shaila briefly mentioned: snow shoveling business – A Jewish owner employs **non-Jews** to remove snow whenever it falls, being paid per job, with the owner taking a **percentage**. – Payment for **Shabbos work** must typically be **“havla’ah”** (rolled into a broader, non-Shabbos service) to avoid **s’char Shabbos**. – Rav Willig’s ruling: – Since the **business owner invested in equipment** (plows, shovels, etc.), the remuneration can be viewed as **payment for use of capital plus overall service**, not just for the Shabbos hours; this can constitute **havla’ah**, making receiving that cut **permissible**.Support this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Chapters

1. What is the main topic discussed in this episode? 2. What are the customs regarding fasting for children before Bar or Bat Mitzvah? 3. Does the requirement for fasting differ between major and minor fasts? 4. Is gambling for money permitted if it's just for fun?

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Rabbi Aryeh Lebowitz

Transcription

Chapter 1: What is the main topic discussed in this episode?

0.031 - 15.255 Rabbi Aryeh Lebowitz

Okay, welcome back, everybody, to another week of Answering Your Shailas. And again, as always, it should be Luz Chus, Rufu Shalema, for Yehonatan Eitan Ben Bat Sheva Bracha, our dear friend Rabbi Jonathan Cohn, Joko, he should have Rufu Shalema, he should feel good, he should have all of his strength.

15.235 - 36.444 Rabbi Aryeh Lebowitz

and continue doing the great things that he does for the Jewish people, for all of the Talmidim of our Yeshiva in particular. Okay, let's get to the questions. Question number one. What are the customs regarding fasting for children before Bar or Bas Mitzvah? Does this differ between minor and major fasts and between boys and girls? Okay, so this is one of the larger misconceptions in Judaism.

37.305 - 57.409 Rabbi Aryeh Lebowitz

Rav Schechter always loves to quote from Rav Shlomo Salman Auerbach that there are three dinim that relate to three and none of them are true. And they are. Three fasts before the bar mitzvah is a myth. There is no chinuch anaveilus. So there is no din that you're supposed to fast three fasts before the bar mitzvah.

57.389 - 80.637 Rabbi Aryeh Lebowitz

and that is something that seems to be a prevalent custom that people have, or an understanding that people are supposed to do that. No such thing. There is a din in Shulchan Aruch that if a person is healthy, if a child is healthy, he's supposed to fast two Yom Kippurs before the bar or girl before the Bas Mitzvah. Two Yom Kippurs, so that sometimes the child is quite young.

80.657 - 92.054 Rabbi Aryeh Lebowitz

It could be that it was just their 11th birthday, and... and they have to fast Yom Kippur already, but none of the minor fasts at all, not tishbav, nothing for a katan.

92.655 - 112 Rabbi Aryeh Lebowitz

The other two, by the way, are that if you take the other two threes that are part of the three misconceptions that Rav Shlomo Zalman Orbach used to say, is that if you take Torah to a base Avel, you take a Sefer Torah to a base Avel, you need to lean from it three times. That's not true. You just need to bring an Aron Kodesh with it so that it's not just out there.

111.98 - 128.301 Rabbi Aryeh Lebowitz

So that's why most Chavar Kadishos have an Oron Kodesh that they'll give you, or now Misaskim will give you an Oron Kodesh together with the Sefer Torah. And the third thing that people, that's a misconception, is that after the bathroom they have to wash three times.

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Chapter 2: What are the customs regarding fasting for children before Bar or Bat Mitzvah?

128.281 - 145.698 Rabbi Aryeh Lebowitz

There's no such thing after the bathroom. You just have to wash until you're clean. So all three of those things are misconceptions about the number three. So what should a child do when it comes to Yom Norayim, let's say? So Rav Shechter often points out that they should listen to the easy things.

Chapter 3: Does the requirement for fasting differ between major and minor fasts?

146.079 - 166.806 Rabbi Aryeh Lebowitz

Young kids often like to fast. Even younger kids, if he's healthy, which Rav Shechter said, we all are in America. The national disease is obesity. Everyone has plenty of food and is very well nourished. So you should fast two years before the bar mitzvah. And the preceding two years before that, you should fast half a day. But before that, no fasting at all.

167.146 - 187.04 Rabbi Aryeh Lebowitz

And on the minor fast, there's no need to fast whatsoever. Okay, and that's what my kids did. They always fasted two Yom Kippur before the bar mitzvah. So in some ways, they had it easier than their friends who had to fast three fasts before the bar mitzvah. In some ways, harder because they had to fast that much. that second Yom Kippur. Okay, question number two.

187.241 - 209.537 Rabbi Aryeh Lebowitz

Is it permitted to play games of chance for money purely for recreation without a livelihood motive? Okay, we don't have to go through the whole sugya of Asmachta that appears in Mesecha Sanhedrin. We know that Mesechik Pekuvya and Mafri Chayonim are Pasol Eidos because a gambler is Pasol Eidos. So the Gemara has two opinions, whether only someone who gambles

209.517 - 236.858 Rabbi Aryeh Lebowitz

exclusively is pasol edus even just an occasional gambler is pasol edus and those two opinions are whether gambling is a form of gezal midirabanan a form of asmachta in which case it would pasol edus even if you do it only occasionally because you're not allowed to steal even just on weekends even just in a casino every now and then you're not allowed to steal and that would pasol edus

236.838 - 253.429 Rabbi Aryeh Lebowitz

But if it's about Eno Osik B'Yishuv Shalom, that a person is not involved in productive activity and doing things that are useful to society and are beneficial to society, so then if he is involved normally in things that are useful and beneficial to society, but...

254.185 - 276.657 Rabbi Aryeh Lebowitz

but he is involved normally in things that are useful and beneficial to society, but every once in a while he does things that are not beneficial to society. He watches a sports game, he gambles a little bit, so then it would not passul him le'edos. It should be pointed out that the Rambam writes that a person should only be osek kol yamav, in things that are beneficial to society.

277.138 - 299.076 Rabbi Aryeh Lebowitz

And, you know, one would imagine that if doing something enough times would make you Pasula Edus, then you probably shouldn't even do it a little, especially if it's the kind of thing that is known to be a very addictive kind of behavior, because doing it a little is likely going to lead you to doing it a lot.

299.056 - 319.36 Rabbi Aryeh Lebowitz

And especially when it comes to gambling, where we know, unfortunately, from experience, that very, very often, more often than we would care to admit, it becomes so addictive that it ruins people's lives and people's families. And we're not always able to identify who has an addict's addiction.

319.34 - 340.699 Rabbi Aryeh Lebowitz

you know, brain makeup, and who doesn't, you know, who's going to become addicted, who's not going to become addicted. It's important to read the room a little bit over here, you know, look around at society, look around at the Jewish people. You wouldn't invite an alcoholic for drinks and tell him, don't worry, it'll just be one glass of wine, just drink with us.

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Chapter 4: Is gambling for money permitted if it's just for fun?

1110.482 - 1131.857 Rabbi Aryeh Lebowitz

In Siv Zayin, the Shulchan Aruch says, based on the Gemara, that removing a stain or mud by scrubbing the fabric against itself is aser because scrubbing is an act of kibus and is similar to melabe. So Shulchan Aruch explains that the iser applies when you try to remove the mud by folding the garment so that the stain is in between the two folds and then you scrub one side against the other.

1131.837 - 1148.867 Rabbi Aryeh Lebowitz

So Mishmur explains that that's asr because the garment is made more beautiful in such a way, and that's similar to kibbutz. So Yaqub Yosef points out that even though shaking off dust from a baguette is mutzah, because no water is used, scrubbing a stain, even without water, is going to be asr.

1148.847 - 1165.86 Rabbi Aryeh Lebowitz

So according to the Mechaber, who says that dusting off is mutter, you're allowed to peel away a stain with your fingernail, even if the stain is not going to be visible, because that's similar to removing dust. But you're not allowed to forcefully scrub the fabric against itself, because that's an act of kibbutz.

1166.583 - 1195.055 Rabbi Aryeh Lebowitz

the one caveat to the Pesach of the Shulchan Aruch is this forcibly scrubbing the garment is to remove the dust that's the big thing but how does the Ramah reconcile these two Halachos so the Ramah in Sif Aleph that shaking off dust that settles on a baguette is asr, but he seems to agree that removing a stain by folding the garment and slowly peeling away the stain is mutter.

1195.095 - 1215.068 Rabbi Aryeh Lebowitz

So how do we deal with that? So the Sharetzion discusses this. And he refers to Rabbi Kik Weiger. Again, I'm just not sure how much we should get into it. What emerges is that there are two situations where you're allowed to remove a stain from your baguette. Let's say you're wearing a jacket and you have a stain.

1215.048 - 1228.646 Rabbi Aryeh Lebowitz

Number one is if after removing the thickness of the stain, it's still visible in your jacket, so you haven't really beautified the baguette. And the other situation is if it's a type of stain that doesn't bother you at all, and you'd walk out of the house with that stain on your baguette.

1228.666 - 1248.71 Rabbi Aryeh Lebowitz

So in that situation, you're even allowed to completely remove the stain with your fingernail, just like you're allowed to brush off dust from a baguette if the dust doesn't bother you. However, the Bir Halacha says that an actual stain that's not just dust, If you have an actual stain, it's not really so common that you'll be able to do that.

1249.11 - 1270.232 Rabbi Aryeh Lebowitz

Meaning if let's say you have a dried piece of barley from the chalant that goes on your jacket, you could take that kernel off because it's like a feather falling on your baguette. But using your fingernail to clean away a chalant stain that's on your jacket is usser unless it's so inconspicuous that it wouldn't bother you and you would leave your house with that stain during the week.

1270.212 - 1291.849 Rabbi Aryeh Lebowitz

So, what's the best Eitzoh to remove the stain? It's to take off the jacket and change clothing and then wear a different one, you know, and send it to the cleaners. Honestly, that's probably the best Eitzoh. Once you're using water, it's for sure going to be Yasser, and it's a very complicated set of halachos when it comes to cleaning off the stain.