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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2238 Policing the Police?
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Q. When one sees Israeli authorities acting in a violent and life threatening manner towards chareidim or any other yiddin, is it permissible to inform the American/Canadian embassy of their actions or any other human rights organization? Is this permissible or is this in the realm of mesira?
A. If there is a possibility of saving people from injury at those demonstrations, Horav Shlomo Miller's Shlit'a opinion is that it is permissible. An accurate feeling of common sense is necessary to avoid creating a Chilul Hashem. As cases are different, and other issues may also apply, a local competent Rov should also be consulted
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/5/2019 2:29 PM |
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# 2237 On Safe Hands?
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Q. A person who is extremely terrified when having a blood test and he will literally pass out, is he allowed to hold (or squeeze) the nurse's hand for emotional support to avoid fainting?
A. Horav Shlomo Miller's Shlit'a opinion is that if a male nurse is not available. he should use a glove (thick) and in need even a towel.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/5/2019 2:21 PM |
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# 2236 Ten Out of Ten
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Q. One who came to shul among the first ten, but stepped out to wash his hands or to relieve himself in preparation for prayer, and someone else came in. Who has the zechus of bringing in the Shechina - the person who was originally the tenth, or the next person?
If a shul has a takana that they give preference for aliyos to the first ten people that come; in the above case. who is the chosen one?
A. Horav Shlomo Miller's Shlit'a opinion is that if he stepped out to fulfill a tefila requirement, his exit does not nullify his early attendance and he maintains his status of being from the first ten.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/5/2019 2:14 PM |
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# 2235 A New Old Shaila
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Q. One who has only chodosh bread on the first night of Sukkos. Is he allowed to eat it or no? If yes, how much should he eat? What about having only chodosh bread for the Shabbos seudos?
A. Chodosh, literally "new", are products made from new grain, that was planted close to, during, or after Pesach, thereby taking root after the time of the omer sacrifice, and are not permitted to be eaten until the following Pesach. Some have the tradition to abstain from them. Mishna Berura (O. H. 489: 45), writes that most do not abstain from chodosh in our days, since they consider that it only applies in Eretz Yisroel. However, he adds that a baal nefesh and conscientious consumer should strive to adhere to the laws of chodosh. Many see it in by today's standards, as kosher vs. glatt kosher.
Horav Shlomo Miller's Shlit'a opinion is that if one is particular not to eat chodosh, and cannot find yoshon, he should abstain from eating bread. He may however, eat a proper shiur from mezonos that are Yoshon. The same would apply to the Shabbos seudos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/5/2019 2:05 PM |
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# 2234 A Light Bulb Moment
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Q. Someone forgot to remove the light bulb from the refrigerator before Shabbos. If it is not possible to get food from a neighbor or from somewhere else. Is it better to open the door with a shinui, or take money and go to the store and buy food (in a place where there is an eruv)?
A. If there is enough food outside the fridge to eat a simple seuda, such as chalos, hot soup, cholent, etc. that should suffice, and the fridge should not be opened.
Horav Shlomo Miller's Shlit'a opinion is that a Gentile should be asked to open that door, if truly needed, such as for having milk for young children. If no Gentile is available, one may ask a child who is unaware of the fridge light, to take out something out of the fridge, and then one should keep it slightly open for the rest of Shabbos.
Buying in a store involves a number of prohibitions besides ma'aras ayin and chilul Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/5/2019 1:42 PM |
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# 2233 Put to the Test
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Q. There is a concern in Jewish law or custom that advises to refrain from certain parameters of medical testing. If a doctor recommends a stress test (heart) out of general concern due to age and family history of a patient, but not out of any specific concern, due to any reason in Jewish law or custom, should one refrain from doing the stress test (walking fast on a treadmill and when heart reaches stress level, doctor measures heart health)?
A. Horav Shlomo Miller's Shlit'a opinion is that if the good doctor is well aware and familiar with the condition of his elderly patient, and recommends the test, to ensure his general health condition, one can rely on his judgment on this issue, as he does with the rest of the treatment. One can and should consult with the doctor and voice any concerns. He may also seek another valid medical opinion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/5/2019 1:38 PM |
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# 2232 A Lesson in Teaching
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Q. A teacher employed at School A concurrently subs on contract an identical course at School B for a few months of someone's maternity leave. The teacher's tests are proprietary and were developed before and independent of School B. School B never stipulated that it would expect said test to become its property and had such stipulation been made before starting, the teacher would never have agreed to teach there. Does school B have any right to force the teacher to hand over any test in that teacher's possession that the teacher developed at School A and before teaching at School B? Is School B obligated to pay the teacher any outstanding classroom period teaching session payments regardless of the issue of which party keeps the tests?
A. Although from the way this question is presented, it would seem that the teacher, does not have to turn over the tests of School A to School B, experience teaches that when you are dealing with monetary issues and different parties, there is often different stories and opinions, as to what was said, agreed and understood.
Therefore, as with similar questions, Horav Shlomo Miller's Shlit'a opinion is that all concerned parties present their case to a Rov or Beis Din they all agree to consult and will hear them all.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/5/2019 1:30 PM |
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#2231 Peace Offerings
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Q. Hello Rabbi Bartfeld, can you please forward this inquiry to Rabbi Hirschman? Thanks.
Hello Rabbi Hirschman,
What is the halachaic ruling if a husband goes to a shul he’s happy with and belongs to a tzibbur, which his wife and family feel shunned and mistreated by? The husband and wife managed to find another shul they go to together as a family on Shabbos and Yom Tov. At the new shul, the wife and family feel comfortable and welcome. However, this new shul does not have a steady minyan throughout the week. Few shul options are available to the husband and so he frequents his usual shul.
The wife is unhappy with the husband’s usual shul. This is because the husband’s friends are often giving unsolicited advice making the wife feel that there is interference in their marriage. There have been negative comments about the wife and children directed at the husband. Certain congregants make condescending remarks towards the children when they see them and the family is often one of the only ones excluded from social events (which in itself is a bracha as this family is more frum than the others). The level of frumkeit of the shul has significantly fallen since the shul was first established due to the negative influence of the more modern congregants.
The husband’s going to this shul even during the week is upsetting the wife and she wants him to go to a different shul. He does not wish to do so. He fears his shul friends will chase him and bombard him relentlessly with questions about why he left the shul. He does not wish to open a can of worms. He thinks it’s a better idea to move a significant distance away and join a different community. The wife and children are comfortable living where they are and do not fear the repercussions of changing shuls. What does the Rav recommend as the best course of action?
A. Horav Yaakov Hirschman Shlit'a answered as following: "He should continue to daven in the present shul on weekdays, but on Shabbos and Yom Tov he should daven where his family is more comfortable. If asked by his friends why he davens somewhere else on Shabbos, he can reply, "he asked a Rabbi (he may use my name if he has to) and was told; it is important to daven in a place where the whole family is comfortable."
P.S. If he moves to a different community, what makes him believe, his friends won't pressure him to find out why he moved away."
The Rov added that if there is an additional conflict on the above issues, Sholom Bais should preempt and take precedence over other considerations.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman Shlit'a
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Posted 6/28/2019 6:28 PM |
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# 2230 You Need to Know the Answer
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Q. (Re - questions 2227, 2228 and 2229 above). If sciences and philosophy are not part of the Torah, why did the Rambam study philosophy and other religions?
A. Remah (Y.D. 246: 4) rules that one may study occasionally other studies besides the learning of Torah. Shach (ibid. 6) explains that this may be referring to philosophy. On question 2040 regarding the studying of philosophy and other beliefs we wrote; "Igrois Moshe (Y.D. 2: 53) permits the learning and teaching of ancient religions, when stressing and explaining the fallacies and misconceptions inherent in them. He further explains (Y.D. 2: 110) that studying books of other religions that contain persuasive material, is only permitted to Gedolei Hador in Torah and Heavenly fear, but not to ordinary people, unless they have been properly prepared and edited.
The well researched sefarim and educational material, written by Rabbi Aryeh Kaplan (The Real Messiah, etc.), Rabbi Michael Skobac (Jews for Judaism – Missionary Impossible, The DaVinci Code), Rabbi Bentzion Kravitz (The Jewish Response to Missionaries) and others, are great examples of the above rulings.
See also questions 1963 and 1964 in regards to learning Greek philosophy.
Horav Shlomo Miller’s shlit’a opinion is that it is permitted only when the information learned will be used in proper kiruv need, the reader is well trained and properly prepared and when the idolatry is also ridiculed and disrespected."
In Pirkei Avot (2: 14) Rabi Elazar teaches: Be diligent in the study the Torah; And know how to answer a non-believer. Toras Avos explains that it is not enough to learn Torah for oneself, but one should see to teach it to others, who may be far from Torah observance. Understand their ways and bring them back. That likely may have been the reason behind the Rambam's study of philosophy.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/28/2019 2:22 PM |
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# 2229 The Real Menorah Torah?
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Q. (Re- questions 2227 and 2226 above). How can we not include the different fields of knowledge and science as part of the Torah? Does it not say that the branches of the one- single piece golden menorah of the Beis Hamikdash represent them all, and they bow down to the center light which is the Torah? So after all they are Torah?
A. Indeed, the Meiri, Rabenu Bachya (Teruma) and other Rishonim, assert that the Menorah’s seven lights represent the seven wisdoms. The Chida (Devash Lepi) and other Rishonim classify them seemingly as follows:
1) Hegyon, the ability to communicate properly and exactly, to understand and draw conclusions.
2) Cheshvon, the knowledge of mathematics, geometry etc.
3) Shiur, geography, astronomy etc.
4) Refuah. the knowledge of nature in subjects like biology, medicine, chemistry, physics Etc.
5) Nigun, music
6) Metaphysics…The knowledge of the soul, philosophy and the study of psychology.
7) The knowledge of Torah …. which is the most significant branch, and to which the other ones bowed down to.
Although, the seven branches and neros or lights, were made from one single, hammered and crafted block of gold, as we mentioned before, they do not acquire any similitude or likeness to the Torah, unless they are united and used at that time with the Torah, but not when they are used or studied by themselves. Horav
Shlomo Miller Shlit'a added that in his opinion even when high
mathematics, trigonometry, astronomy, etc. are used directly to
explain Torah mitzvos such as in Kiddush Hachodesh, the chochmos
chitzonios are only to be referred to as "Parperoos Lachochmo"
or delicacies and adornments to the Torah, but not the Torah itself.
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Posted 6/28/2019 2:13 PM |
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# 2228 Breaking a Story
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Q. (Re- question 2227 above .) If the answer to the above question is no, (Studying math and sciences, when used for Torah purposes, can be counted as actually learning Torah), why would it not be similar to the history stories or even the funny stories used as meshalim by Maggidim (such as the Duvner Magid or the Chofetz Chaim), to explain Musar or the Parsha? If that is Torah I assume, why would not also the math and sciences needed to explain the Halacha questions?
If those secular subjects, when needed and used for understanding Torah, do become a part of Torah, would one have to make a Birchas Hatorah, before studying them?
A. Please refer to the above answer, as to the fundamental difference between the Torah we received from Hashem and secular studies, even when used for explaining parts of the Torah. Therefore, Horav Shlomo Miller's Shlit'a opinion is that no brocho should be recited on them.
Shulchan Aruch (O.H. 307: 16) rules that one is not allowed to read during Shabbos stories and meshalim of secular value. Mishna Berura (ibid. 58) adds that reading (of the history books of)Yosephus Flavious, Sefer Hayuchsin, Divrei Hayomim of Rav Yosef Hacohen and Shevet Yehuda, is permitted on Shabbos, since one may learn from them words of musar and fear of Hashem, even when written in other languages. It seems that there is indeed if not Torah value, at least some musar and ethical value on those stories.
In Pirkei Avos (3: 9) we read Rabbi Yaakov said: if one is studying while walking on the road and interrupts his study and says, “how fine is this tree!” [or] “how fine is this newly ploughed field!” scripture accounts it to him as if he was mortally guilty. Minchas Shabbos explains, that it refers to one who wants to abandon his Torah learning, for trying to reach Hashem by concentrating only in the beauty of nature and the splendor of Creation. However, that appreciation of nature and the wonders of the universe, can be used effectively only together with the Torah one learns. It is not Torah by itself, just as tefilah and prayers are not.
Talmud (Shabbos 30b) teaches that Rava, before beginning a lecture would tell a "Milsa D'bedichusa," a humorous story or witticism that would make people laugh. Meforshim point out that it was part of the Torah learning experience with simcha and joy (See Menuchas Sholom p. 48 and others).
However, Pnei Yehoshua (introduction to Kesuvos) maintains that they were words of Hagad'ta.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/28/2019 2:09 PM |
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# 2226 Pick and Choose
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Q. I went to a crowded kiddush on Shabbat and there was not enough place to hang the raincoats. The guests just pile them on a table. After the kiddush, they were searching the pile. each picking coats from the mixed pile, and putting down the unwanted ones, until finding one's coat. Since this was a case of picking the coats not wanted to find the right one, is that not a clear case of borer pesoles mitoch ochel,(sorting and separating the unwanted from the wanted) and it should be prohibited on Shabbat?
A. Poskim permit picking unwanted items when one's intention is to reach the wanted ones. (Mishna Berura 319: 15, Shemiras Shabbos K. 3: 47 and others, - see Piskei Teshuvos ibid n. 195), as long as it is done for immediate use.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/28/2019 1:49 PM |
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# 2225 Watch And Wear
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Q. May one wear bigdei Shabbos for a date or job interview, or other cases of need, or is this a chisaron in kavod Shabbos? May one trim his nails or get a haircut l'kavod a date or an interview? (In poskim, the actions of trimming nails and getting a haircut are mentioned with respect to Shabbos, so perhaps doing these actions l'kavod an interview indicates that one is c"v [chas vesholom - G-d forbid], equating the chashivus of the interview with that of Shabbos Kodesh).
A. On question 1764 regarding to a person who can afford only one suit (jacket) and he would like to wear it both on Shabbos as well as when he davens during the weekdays, we wrote: Shulchan Aruch (O.H. 262: 3) rules that one should wear better and specially dedicated clothing for the honor of Shabbos... In regard to wearing Shabbos clothing for daveninig during weekdays when in need, Horav Shlomo Miller’s Shlit’a opinion is that it can be used for davening.
See also question 1765 addressing one traveling, if he has to take with, both his Shabbos and weekday taalis, or if one is medakdek to use special Shabbos shoes, can he be lenient when traveling, we wrote; “From Shulchan Aruch (O.H. 262: 3), Mishna Berura and other Poskim it appears that there are two distinct opinions as to how to comply with the obligation to wear special and dedicated clothing in honor of Shabbos. Halachikally, it suffices if the suit and hat are used only for Shabbos, while inner garments including shirts, as long as they were washed for Shabbos, that already makes them special and dedicated. Shoes are similar, and they should be shined or cleaned. (Rav Poalim 4: 13, Yisodei Yeshurun p. 26, et. al.).
However, others assert that all clothing should be dedicated only for Shabbos use, including shoes and taalit kattan (Arizal and Mekubalim as quoted in Magen Avraham ibid. 2, Moreh Be’etzba 4: 139, Kitzur Sheloh, et. al.).” (See also questions 1147 and 844 in regards to wearing Shabbos clothing on Tisha Beav when it falls on Motzei Shabbos.
On question 1846 concerning the change of clothing for reciting selichos on Motzei Shabbos, we wrote: Nitei Gavriel (Rosh Hashana 8: 6) writes that those who accustom to say selichos on Motzei Shabbos, the minhag is to recite them wearing Shabbos clothing. He mentions that the reason is that usually we don’t remove Shabbos clothing after Shabbos. However, the minhag Chabad and Stolin is to wear weekday’s clothing...
On Motzei Shabbos Yalkut Yosher (p. 58) and others (See Piskei Teshuvos ibid.), assert that the common minhag is to wear them until one goes to sleep. Similarly, they permit wearing Shabbos clothing when attending weddings and simchos, although some are stringent (ibid. quoting Medresh Ruth, Avnei Yoshfo 5: 46)).
From the above we can deduce that on the onset, one should preferably when possible avoid wearing Shabbos clothing for job interviews. However, in respect to trimming nails or getting a haircut for a date or an interview, the common minhag is to be lenient when it is needed.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/28/2019 1:41 PM |
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# 2224 Getting a Good Name
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Q. I heard in the name of Horav Miller that the name of the masechta we are currently learning in Daf Hayomi is not to be called "Eiruchin", as most do, but rather "Arachin." Is that correct.
A.
Horav Shlomo Miller's Shlit'a opinion is that indeed the correct
pronunciation of this masechta is Arachin (As it appears in the Art
Scroll edition). "Erech," is similar to the word
"chelek" (part) and its plural is "chalakim."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/28/2019 1:26 PM |
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2223 Heartfull Blessings
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Q. What brocho should one make on hearts of palm?
A. The heart of palm is eatable and is usually defined as a vegetable harvested from inner core and growing bud of certain palm trees. It is usually harvested from the top of young palm trees. It can be cooked or eaten raw, sometime people call it swamp cabbage strew. Though they resemble white asparagus, the flavor is more delicate. Because of its nutritious value, it has become more available, usually eaten as a salad or added to it. Currently the most popular palm trees for hearts of palm are Palmitos and Peach Palms. These palm trees reach a height of about 9 feet in 12 months. When the tree reaches this stage, the center stem is cut and the top half of the trunk and the leaves are discarded. The remainder of the trunk is peeled, leaving about a 30-inch long heart. Due to concerns about deforestation, mature trees are not harvested; rather, they plant new trees specifically to harvest the heart. After the center stem is cut, another stem will take over and become a center stem, regenerating the trunk and leaves. This process can repeat about ten times before the tree can no longer regrow. (Wikipedia, Kosher Spirit and others)
Contemporary Poskim disagree as to what brocho should be recited on it. Vezos Habracha rules that the brocho should be Hoadama. Halacha Yomis from the OU mentions that "HoRav Belsky, zt”l ruled that the bracha for hearts of palm is Borei Pri Ha’adama. The Gemara (Berachos 36a) cites a disagreement between Rav Yehuda and Shmuel as to which bracha should be recited on kora or koireh (interpreted in the Artscroll Talmud and others as “palm shoots” or hearts of palm). According to Rav Yehuda the bracha is Ha’adama and according to Shmuel, it is Shehakol. The Gemara concludes that since one does not plant a palm tree having in mind to harvest the hearts of palm, the halacha follows the opinion of Shmuel that the bracha is Shehakol. Rav Belsky explained that today, since palm trees are planted with the intent of eating the hearts, the appropriate bracha is Ha’adama. Although hearts of palm grow on a tree, the bracha is not Ha’eitz, but rather Ha’adama. This is because hearts of palm are not an actual fruit, but the core of the stem of the tree. Since they are part of the actual tree and not fruit, the bracha is downgraded from Ha’eitz to Ha’odama"
Star K Kashrus Kurrents (2011) writes; "The variety of palm tree which is most widely used for canning hearts of palm is the peach palm. Although the peach palm does produce an edible fruit, the peach palms which are used in commercial heart of palm production are specifically planted for the hearts and not for the fruit. For this reason, Rabbi Heinemann, shlit”a, paskens that the hearts should be considered the primary fruit of the peach palm, and the brocha on hearts of palm is Ha’eitz.
Shulchanaruchharav.com asserts that: "The blessing that is to be recited on the heart of the palm is Shehako.l [However, this only applies towards the heart of a wild palm tree, or the heart of a palm tree that was planted for the purpose of harvesting its dates.However, palms that are planted for the sake of harvesting their hearts, receive the blessing of Hadama."
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised in the name of Horav Shlomo Miller Shlit'a.
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Posted 6/28/2019 1:14 PM |
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# 2222 Walking Alone In Memory Lane
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Q. On a shul bulletin, the time for Yizkor is posted. Why? Does Yizkor need a minyan?
Can a patient say Izkor when he has to stay in bed?
A. Poskim rule that a minyan is not required for reciting Yizkor (Dudaei Sadeh 12, Moadei Kodesh p. and others). However, as applies to other tefilos, it is better when they are said in a group and by many, as the Talmud (Berachos 8a) teaches; Rebi Nassan says: Hakadosh Baruch Hu, does not despise the prayer of the many.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/25/2019 2:26 PM |
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# 2221 Bring Up The Date
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Q. If an error was made on the date of the death of the deceased, engraved on the matzeiva. It was discovered many years later, and is hard to correct it now without it looking fixed and unattractive. Can the date be totally erased? Is the date essential in a gravestone? Should a new matzeiva be placed?
A. Maharil (Y.D. 348), Nitei Gavriel (Avelus 2: 66: n. 10) and others mention that the minhag and tradition is to write on the matzeiva the date of the decease. In principle, one should make a matzeiva similar to the others on that cemetery. Certainly there should be no errors inscribed on the date of the monument.
Horav Shlomo Miller's Shlit'a opinion is that if fixing the matzeiva will make it unattractive, it may be preferable to replace it with a new one. If that is not an option, a plaque with the corrected date should be firmly attached to the old matzeiva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/21/2019 1:31 PM |
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# 2220 A Fragrant Perfumed Repellent?
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Q. Can one use suntan and insect repellent liquid oils and lotions during Shabbos and Yom Tov, for skin protection when walking outside during the summer? Can you also spray the new aromatic insect repellent on clothing?
A. Poskim permit using suntan and insect repellent liquids, oils and lotions, when they are thin, of low viscosity, and of flowing consistency. They also should not be for medicinal use. (Piskei Teshuvos 327: 1).
Horav Shlomo Miller's Shlit'a opinion is that it is permitted to spray repellent on clothing also, even if it has some aroma, since the main intention is not to impart fragrance, but to repel insects.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/21/2019 1:22 PM |
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# 2219 Read The Lips
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Q.
Someone is taking needed medicine that causes as a side effect dry
skin and very painful dry lips. Can he use in Yom Tov a lipstick for
treating his condition? Placing oil or Vaseline on his lips, does not
seem to help much.
A.
Shulchan Aruch (O.H. 327: 1) rules that one should not use oils when
done for medicinal purposes. However, Poskim permit when there is
great need. (Be'er Moshe 1: 36).
Poskim
prohibit the use of lipstick on Shabbos and Yom Tov (Igrois Moshe
Orach Chaim 1:114, Yabia Omer 6: 37, Menuchas Ahava 13: 6, et.al)
Horav
Shlomo Miller's Shlit'a opinion is that in since the stick is solid,
one should not use it on the first day of Yom Tov. However, on the
second day which is only Rabbinical, when in need he may use with a
shinui, or change such as holding still the lipstick in one's hand,
and moving the head and lips around it.
Rabbi A. Bartfeld as revised by
Horav Shlomo Miller Shlit'a
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Posted 6/21/2019 12:50 PM |
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# 2217 The Taste of Smell
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Q. There are different food scent additives available in stores, that enhance the smell of dishes and are highly recommended for people with diet limitations such as salt or sugar, as they compensate for their shortage. Is it permitted to add those scent additives to food in Shabbat or is it molid?
A. Our Torah recognizes in many ways the importance of smell and fragrance, as with reciting correct brochos, in korbonos such as ketores, or in smelling prohibited smells.
We are aware that if you pinch your nostrils when you eat, you’ll rarely taste anything. That fact is why food scientists use chemical aromatics, essential oils, and botanical extracts to enhance the flavor of food and beverages. the use of aromas to compensate for the loss of taste in low-salt or low sugar food.
Poskim disagree if there is a prohibition of molid when adding aromatic agents to food.
Shulchan Aruch (O.H. 511: 4) rules that it is prohibited in Yom Tov to burn mugmar or to scatter various spices over coals and create incense for perfuming a house or utensils, however, it is permitted to do so for sweetening fruits. Eliahu Rabba (128: 8), Chacham Tzvi (92), Shaar Hatzion (511: 18), Aruch Hashulchan (511: 12), Shemiras Shabbos K. (11: 39) and others rule that there is no molid prohibition at all on imparting scent to foods, as we add all kinds of spices to them. Others disagree (See Piskei Teshuvos 322: n. 67).
Horav Shlomo Miller's Shlit'a opinion is that one can be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/21/2019 12:39 PM |
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Important Numbers
