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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2199 The Value of the Otzar
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Q. I saw the question about Shemita wine from Israel with a hechsher that reads "otzar bet din exported after biur." What does that mean and who are the authorities that permit it?
A. Rambam (H. Shmitta 4: 1 - 24) rules that it is a positive commandment that a landowner should not treat what grows during Shmitta as his own; rather he must allow others to enter his field or orchard and help themselves. If his field is fenced, the owner must leave the gate unlocked and should remove any impediments that discourage people from helping themselves to the produce. They may take only as much as their family will eat, and the landowner himself may also only take this amount.
Tosefta (Sheviis 8: 1) relates that after the churban of the second Beis Hamikdosh, some people would during Shmitta abuse the system and collect large quantities of the hefker and unguarded produce, and then proceed unlawfully to resell it and enrich themselves at the expense of the needy.
Therefore, our Sages instituted that the local Beis Din should place guards and agents, working on behalf of the court and eventually the consumer, to store and protect the produce inside the warehouses of the city, and to distribute the permitted amounts equally to all, as the Torah commanded.
The Otzar Beis Din acts as the consumer’s agent and hires pickers, truckers, and other laborers; rents wine production equipment; purchases the bottles; produces Shmitta fruits, wines and oils; and delivers them to a convenient distribution centers
Obviously, the Otzar Beis Din cannot expect the pickers, truckers, and other laborers to work as unpaid volunteers, nor can they use the production equipment without paying rent. Similarly, the managers who coordinate this project are also entitled to a wage for their efforts. The Otzar Beis Din divides these costs among the consumers. However, no charge is made whatsoever for the fruit, since they are hefker and free for all, only for the labor and other costs involved. Thus, Otzar Beis Din products should cost less than regular retail prices for the same items.
(See Hashmita Kehilchoso 3: p. 64, Chazon Ish - Sheviis 22: 2, Mishne Halochos 9: 319, Oz Nidberu 11: 52 and others)
Star K (.org 5775) writes that "Produce of Sheviis is not permitted to be sold in its usual commercial manner. This means that it should not be sold in regular stores, where it is weighed and/or sold for profit in its usual manner. Furthermore, the money used to buy produce of sheviis becomes sanctified and whatever is bought with that money must be treated in the same sanctified manner as produce of sheviis. Because of these potential complications, a system of Shmitta produce distribution has been organized in order to ensure a steady supply of produce for the urban population in a proper halachic manner. The distribution of this produce is administered by the local Bais Din of each city, commonly known as the Otzar Bais Din. Fees are permitted to be charged by the Otzar Bais Din to offset the cost of maintaining the warehouse, picking the produce, and doing permissible work in the orchards to maintain the fruit, but not for the fruit itself.
Last Shmita, some kashrus agencies in Eretz Yisroel were very maikel with the OtzarBeis Din in order to discourage the selling of Eretz Yisroel to a non-Jew (the Heter Mechira). This was especially apparent with wine; a great deal of wine was produced under the auspices of an Otzar Bais Din and was sold in regular supermarkets. Someone who buys the wine before the time of Biur (Erev Pesach 5776) can drink the wine. However, after the time of biur it is very questionable as to what one can do with the wine. This wine became available in the United States, and STAR-K received numerous calls questioning what one could do with such wine. We suggest that before buying wine from Eretz Yisroel, even with a good hechsher, one should read the label carefully. If the label states Otzar Bais Din, one should consult their rav as to how to proceed. (See coming question)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 2:26 PM |
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# 2198 Lose Sleep Over This?
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Q. Since one is not allowed to prepare from Shabbat to Yom Tov, can one sleep on this year's Shabbat Erev Shavuot afternoon more than usual, if he has the intention of being able to learn Torah during Shavuot night?
A. Mishna Berura (290: 4) quoting Magen Avraham and Sefer Chasidim rules that one should not say, let's sleep so we will be able to to work Motzei Shabbos.
Shaarei Halochos on Hilchos Sefiras Haomer (11: 2: n. 2) presents different opinions as to the prohibition involved. It could be hachono or preparing from Shabbos to Yom Tov, but it would be permitted if his main intention is for resting on Shabbos. It could be also included in the Vedabru Dobor proscription or expressing intentions that one is going to do a melocho after Shabbos.
Either way, Horav Shmuel Kamenetzki Shlit'a (ibid.) rules that it is permitted, but one should not say that he is resting on Shabbos so he will be able to stay up at night, even if it is a great mitzva to do so.
Sho'ne Halochos (quoted in Zechiras Shabbos Ushmirosso 15: 3) also permits and compares it to eating more than usual on Shabbos Erev Tisha Beav. Similarly he rules, that the intention is permitted, but not the expression.
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 5/31/2019 2:12 PM |
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# 2197 Rabi Shimon and the Mon
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Q. You mentioned in the name of the Chasam Sofer that the mon began to fall on Lag Baomer. What is the connection if any?
A. Sifsei Tzadik (Lag Baomer 5), questions how Rasb'i and his son were able to comply with all the mitzvos such as kiddush, chalos, matza, maror etc. during all the years they spent eating the choruv tree fruits inside the cave. He explains that the fruits possessed the qualities of the mon that rained on the Bnei Yisroel while they were in the desert. (See Shaar Reuben p. 545 quoting similar from Zohar), and they complied with mitzvos in a similar way.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 2:05 PM |
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# 2196 In Relation to Relations
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Q. Can one have marital relations this year on the Shabbat Erev Shavuot, since it is during the three days before Kabalat Hatorah? Does it also apply to the second night of Shavuot?
A. Mishna Berura (494: 4,- 240: 7) writes that following Kabbala teachings one should avoid relations on the night of Shavuos, unless it is the immersion night He does not mention abstention during the three days before Shavuos, although at the giving of the Torah the nation did abstain on those days.
However, Mekor Chaim (ibid.), and Knessess Hagedola on the Tur (ibid.) do mention this minhag.
Kaf Hachaim (494: 13) maintains that the Arizal's opinion is that it only applies to the night of Shavuos. Piskei Teshuvos (ibid. 8) quotes permitting opinions for the second night.
Horav Shlomo Miller's Shlit'a opinion is to be lenient on both questions.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 2:04 PM |
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# 2195 When Was the Real Mon-day?
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Q. I have heard contradicting opinions as to when the mon began to fall. Was it on Pesach Sheni or was it Lag Baomer? Which is correct?
A. The Talmud (Shabbos 87b) writes that Bnei Yisroel arrived on the 15 of Iyar at Midbar Sinn, and that day was Shabbos. On that day Hashem promised them: "I am going to rain down for you bread from heaven, (Shemos 16: 4). Rashi (Shabbos 87b) explains that the monn began to fall next day, on Sunday the 16 of Iyar.
However, Chasam Sofer (Y.D. 233) quotes from Midrashim and Zohar, that after they ran out of bread, the next three days they did not have any. Only on the 18 of Iyar, which corresponds to Lag Baomer, the monn began to rain.
Ramban (Shemos 16: 12) explains that in the beginning they thought that the monn was only a temporary food. It was on Lag Baomer, that they were told that it will be their staple until they entered Eretz Yisroel.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 1:54 PM |
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# 2194 With Father Together Forever
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Q. There was a gezeira to kill Rebbe Shimon; there was no gezeira against his son Rebbe Elazar. So why did Rebe Elazar go into hiding with his father?
A. Vaani Tefila (2: Matan Torah, quoted in Kaftor Voferach) asks this question and answers that based on the story told by the Talmud (Shabbos 33b) Rashbi and his son Rabi Elazar were chavrusos and would constantly learn together even before they escaped to the cave. So Rabi Elazar was ready to suffer incredibly and to sacrifice all, if only able to continue learning from his great father.
Besides, one must add, that it would certainly be proper and correct for the son to follow his father to the cave and not to abandon him, but assist him during such a critical time.
Moreover, the Talmud narrates that they both were afraid that the Romans may torture Rashbi's wife to divulge were he was hiding. If Rabi Elazar stayed behind, they likely would do the same to him or execute him for his father's sin.
Most important, they both reached together incredible and historical spiritual heights, and when they exited the cave wherever the son created hurt, his father would heal. Rashbi told his son: "The world would suffice and be fulfilled with just the two of us."
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 1:51 PM |
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# 2193 Thanks But No Thanks
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Q. Re-prior question on missing words on Hallel, if one by mistake on a day one is supposed to recite the full Hallel only said half Hallel, if already finished, does one have to repeat and recite the brochos again?
A. Poskim disagree. Ribbabos Efraim (4: 105) maintains that if one by mistake on a day one is supposed to recite the full Hallel only said half Hallel, one has to repeat with the brochos.
However, Shevet Halevy (7: 62) asserts that one should repeat without a brocho. He explains that having recited only half Hallel with a brocho, he has complied with the brocho obligation and all he should do is recite again and complete the Hallel but without a brocho.
Ishei Yisroel (41: 36: n. 76) agrees. He adds that Horav Chaim Kanievski Shlit'a wrote to him, that if after ending the half Hallel, he was mesiach daas or became distracted and unfocused on having recited Hallel, he may have to recite the brochos again.
Horav Shlomo Miller's Shlit'a opinion is similar to the last one.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 1:35 PM |
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# 2192 The Law of the Letter
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Q. I often noticed in others and on myself that as Hallel is recited we may omit or mispronounce some word or letters, especially when one is tired or it is being said too long. Does one comply if he just misses a letter or two?
A. Mishna Berura (488: 2) mentions that if one skipped a pasuk or even one word of Hallel, one has to go back and recite the omission and then repeat the rest in proper order, otherwise one does not comply with the mitzva. Shulchan Aruch Horav (ibid. - 282: 20) mentions that the above applies even if one missed one letter. Shaar Hatzion (488: 2) compares Hallel to the reading of the Megilla, where even one missing letter is essential.
Ishei Yisroel (41: 44), indeed rules that if one became aware of his mistake after finishing the complete Hallel and already recited the last brocho, he has to repeat Hallel again with both corresponding brochos.
However, it seems from Mishna Berura (422: 27) an Biur Halocho (ad loc.) that on Rosh Chodesh, when only the half Hallel is recited, if the above occurred, one should repeat Hallel without a brocho.
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 5/31/2019 1:32 PM |
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# 2191 Won the Fourth Cup!
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Q. In order to comply with Hallel at the seder, does one need to say every word? This is a problem as at that time people may be falling asleep, especially the elderly. If one did not comply with Hallel, is one also not yotzi the fourth kos? Thus, one who cannot or will not say every word of Hallel, there is no point in drinking the fourth cup?
Or he should say as much as he can and drink?
A. Tosafos (Brochos 14a d'h Yomim) mentions that we don't recite a prior brocho on the Hallel of the Haggada since it is interrupted by the meal.
Horav Shlomo Miller's Shlit'a opinion is that the although no brocho is recited for this Hallel, one should still be careful to say correctly every word, and if mistakes or omissions occurred, one has to repeat. However, even if the Hallel was deficient or omitted, one complies with the fourth cup when one drinks it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/31/2019 1:28 PM |
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# 2190 The Matzav of the Matzeva
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Q. I find it very hard to get together a minyan for a Hakomas Hamatzeva. Do you need a Minyan present or can you say kaddish in shul, before or after?
A. Horav Shlomo Miller's Shlit'a opinion is that it is preferable to have a minyan present, so kaddish can be recited leiluy nishmas and in merit of the deceased. However, if no minyan is available, the customary ceremony can be done without it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/27/2019 10:56 AM |
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# 2189 Let The Party Begin
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Q. Can one make a Lag Baomer party (with a siyum) this year Wednesday night, (Lag Baomer is Thursday), after the shekia, with music?
A. Poskim disagree if marriages are permitted on the eve of Lag Baomer. Some maintain that the simcha applies only to the day itself and since Halacha often dictates that "miktzaz hayom kekulo" or part of the day counts as a complete day, they can be performed from the morning of Lag Baomer, but not on the prior evening. Others maintain that weddings are permitted on the eve also (See Chasam Sofer, O.H.: 142, Minchas Yitzchok 4: 84, Igrois Moshe 1: 159, on others).
On question 161 in regard to the earliest time one can cut hair on Lag Baomer, and if it can be done erev Lag Baomer after already reciting maariv, following the plag hamincha, we wrote: "Remah (O.H. 493: 2) rules that one should wait until the morning of Lag Baomer day for having a haircut. Mishna Berura (ibid. 10) explains that it refers to after the netz. However, he points out (ibid. 11) that there are Poskim who permit a haircut on the night before, from Shaar Hatziun (ibid. 12) it seems that he does not agree with them.
Nitei Gavriel (Pesach 3, 49 n. 21) explains that the above depends on the minhag of reciting or not reciting tachanun during mincha erev Lag Baomer.
Horav Shlomo Miller’s Shlit”a opinion is that even for those who permit hair-cutting on the night before, they definitely not include the time after the plag before nightfall, despite having prayed maariv after the plag"
In our case: Horav Shlomo Miller's Shlit'a opinion is that if one maintains that minhag, one can celebrate with music after nightfall and in need from after sunset.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/24/2019 2:10 PM |
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# 2188 Need a Lawyer?
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Q. A college student is taking a math class that is very difficult for him, so he paid his brother to do the homework assignments for him. (His major is law, but they require taking this math class). Did he transgress by doing this, and if so, what should he do now? Should he go to the professor and confess and instruct the professor to take off points?
A. Horav Shlomo Miller's Shlit'a opinion is that this student certainly engaged in a forbidden behavior that involves a number of prohibitions such as gneivas daas or deceiving others, midbar sheker tirchok, avoiding falsehood etc.
However, the Rov pointed out that we are after all dealing with a homework assignment, that students take home and can usually consult books and the internet or ask teachers and others. Therefore, depending on the case, "confessing" may create an unnecessary chilul Hashem, and common sense should prevail.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/24/2019 2:06 PM |
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# 2187 The Purim Lag Cust-omer
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Q. Shulchan Aruch (428) writes that Lag Baomer is always the same day of the week a Purim. (Siman P'lag). What is the connection between them?
A. Many different interpretations have been given to the connection between the two unalike festivities. To mention only a few; some dwell on Cabalistic teachings that are common to both (Imrei Noam, Givaas Pinchas, et.al.) Others, stress similarities such as the unity of the Nation, that when it was lacking it was the cause of the threat and danger, but when it was mended it became the source of salvation. (Sheloh, quoted by Vayechi Yosef: p.254).
The development and advancement of the non-written parts of the Torah, such as the Torah Shebaal Peh and the Toras Hanistar, is also mentioned (Chazon Lamoed: 18).
R"N of Breslov (Otzar Lag Baomer p. 128) maintains that both days are unique and unparalleled in their attribute and dimension of Hashem listening to our tefilos and prayers and both are comparable to Yom Kippur.
Others see the nexus in the minhag of some of attending the kever of Rashbi during Purim also.
Horav Shlomo Miller's Shlit'a opinion is that the association may relate to the "Venahapoch Hu" or total inverse or opposite change, that characterized both occasions.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/24/2019 1:58 PM |
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# 2186 An Eye On the Eyes
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Q. A talmid chacham who has a minhag to remove his spectacles from his face whenever he goes outside to avoid seeing forbidden sights - what should he do when he walks in the reshus harabbim on Shabbos? Should he be concerned that he may inadvertently remove his spectacles due to his weekday habit? If so, what should he do?
A. Horav Shlomo Miller's Shlit'a opinion is that, he may secure his glasses on Shabbos with a customary strap or chain, so he will remember not to remove them.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/24/2019 12:34 AM |
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# 2185 A Close Shave?
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Q. Is it better when Lag Baomer falls on a Thursday to wait to cut hair and shave until Erev Shabbos?
A. This shaila was already addressed on question 1703 where we wrote: "Horav Shlomo Miller’s Shlit’a opinion is that it is unnecessary to wait until Friday and if he wishes he can cut his hair on Thursday and it would be considered Likvod Shabbos.
Although, some Poskim may disagree, the Rov stressed that this is permitted lechatchila, on the onset.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/23/2019 11:40 PM |
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# 2184 Son with a Gun
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Q. This may seem as a strange question, but it is important to my young sons. They learned of the tradition of playing with arch and arrows on Lag Baomer, but we could not find one set that is safe for them to play.
Can they use instead some soft dart guns that are safe and they already have? After all they work on the same principle of creating energy, does it matter if it is by pulling a cord or a retracting a spring?
A. On question 1706 we provided five reasons for the Lag Baomer’s minhag of children playing with bows and arrows, three of them apply basically only to the traditional bow and arrow, and not to other symbolic weapons, they are:
"Bnei Yisaschar, (Iyar: Ch. 4) mentions that the rainbow or keshes (bow) first appeared after the mabul (flood), and symbolizes Hashem’s promise to never again destroy the world by flood. Our Sages teach that the rainbow appears when the world is deserving penalty. However in his generation, the merit of Rabi Shimon bar Yochai protected the world and no rainbow appeared during his lifetime.(A similar teaching is mentioned on Kesubos 77b, in regards to Rabi Yehoshua ben Levi).
An alternative thought. Rashi explains that Yaakov Avinu refers to a bow as a metaphor for prayer (Bereshis 48:22). This is based on the fact that Esav sought favor with Yitzchak with bow and arrow and was blessed by him with weapons of war (Bereshit 27:3, 27:40), whereas Yaakov’s tool is his voice which he uses in prayer (27:22). There is also a play on words because “bekashti”¯, “with my bow”¯, can be read “bakashati”¯, my prayer.
Others explain that with a bow and arrow, the tension in an arched bow is exploited to propel a missile to great distances, the more one pulls on the cord, the farther the arrow will reach. Similarly, the name of the Yom Tov that Sefira leads to is Shavuos, presumably because the essence of the festivity lays in the preparation and hachonos for the Yom Tov done during the weeks of the Omer. As the pasuk reads, (Shemos 34: 22, D’varim 16: 10) “Veasisa Chag Hashevuos,”¯ the Yom Tov requires making and all that is done during the weeks of sefirah.the more you prepare the higher and better the Kabalas Hatorah will be."
We also pointed out that, Nitei Gavriel and other seforim quote of great Rebbes that would also hold a bow and arrow and even use it on Lag Baomer.
As mentioned there, Horav Shlomo Miller’s Shlit”¯a opinion is that each person should maintain the traditions and minhogim of his family and community.
Rabbi A. Bartfeld
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Posted 5/23/2019 10:38 PM |
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# 2183 Won't See You in Church
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Q. Can a caterer accept to cater a religious event (non-Jewish) in a church?
The caterer will deliver the food there and will not be entering that place.
A. Horav Shlomo Miller's Shlit'a opinion is that if he only delivers the food there and does not be enter the church, it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/23/2019 10:30 PM |
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# 2182 Hold on Fast
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Q. One that is getting married on Lag Baomer late afternoon, does one have to fast the traditional fast of chasan kallah if one finds it difficult?
A. Mishna Berura (573: 7) quotes different opinions if one should fast in a day when when no tachanun is recited. Mateh Efraim (625: 2), Daas Torah (573) and others are lenient when in need.
Horav Shlomo Miller's Shlit'a opinion is that if possible they should fast half a day, and after they daven mincha, they may break their fast.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/22/2019 4:58 PM |
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# 2181 Fight for Life
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Q. A family member is tending to an elderly patient that according to his doctor became suddenly susceptible to blood clots and may suffer from a possible heart attack. If that would happen and CPR is needed, but the chest bones of the elder are so fragile and brittle that CPR may actually have a detrimental effect, what should that caregiver do according to Halacha in such an emergency?
A. Horav Shlomo Miller's Shlit'a opinion is that since training, experience and medical knowledge are essential in such situation, the correct response is to contact Hatzalah immediately. The caregiver should consult them at once and make them aware of the situation, and be well prepared and able to summon them promptly if needed. The Rov stressed that the house number should be clear and easily noticeable, to save precious time.
A physician also recommended to obtain a self inflating bag for aiding respiration, (known as bag valve mask, or BVM. It is a hand-held device commonly used to provide positive pressure ventilation to patients who are not breathing or not breathing adequately).
It would also be advisable for the caregiver to take a course in CPR first aid, as soon as possible.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/20/2019 2:01 PM |
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# 2180 Cross Examine
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Q Can a bakery bake cakes or cookies in the shape of non-Jewish religious symbols (like a cross) for orders they receive from non-Jewish customers?
A. On question 1650 and 1654 in regard to reciting tehilim when facing a cross in an adjoining cemetery or kidush levana on the street, since all Ontario vehicle plates have a cross on them; we wrote: "Remoh (Y.D. 141,1) prescribes that a cross, worn on a necklace and used as a symbol and not as an object of direct worship is permitted (in benefit). Many Poskim allow the use of coins, stamps or utensils that have a cross on them, since they are used only as a decoration. (Shach ibid., Chochmas Odom 85,1, see also Igrois Moishe Y.D. 1,69 in regards to a medallion or an award). Some Poiskim advise to take off or erase part of the cross.(ibid.). The above would apply to car plates too.
Horav Shlomo Miller’s Shlit”¯a opinion is that even if they are permitted in use, one should preferably not have them around in one’s home, especially not on the candlesticks of the Shabbos table.”¯
See also question 1116 in regards to melting a gold cross to make a tzion: “Horav Shlomo Miller’s Shlit’a opinion is that if the cross was seen and served as an idol itself and was worshiped as such, it would become prohibited in benefit. However, if it was only a symbolic object, representing another deity, it would be permitted.”¯
We may also add that Noda Beyehuda (Y.D. 2: 180) also permits using coins that have an image of idolatry stamped in them since they were not made with the intention of serving avoda zara and it is the hand of the coin stamper that matters. It is unlikely that the workman who presses the buttons when stamping coins or license plates, has any relevant thoughts involved. Similarly Igros Moshe (Y.D. 1: 69 quoted above) permits the use and commercialization of stamps that have an imprinted cross on them, quoting Tosafos (Shabbos 149) that it is permitted when the intention is only for decorating. He also cites Tosafos (Avoda Zara 50) that provides another reason to be lenient on coins, since one is accustomed to the constant use of them. He adds a third reason for the permitted use of those stamps and coins, namely the use itself is not honorific or respectful as they thrown or placed in unclean places.
Although, some Gedolim and Tzadikim, would abstain from using those coins and stamps as mentioned in Tosaffos (ibid.), Orchos Rabbenu (Hosafos p. 3) in regards to the Steipler Gaon zt’l abstaining from the use of some Swiss currency, and others, it was a mainly personal chumra and stringency of the “Bnom shel Kedoshim,”¯ or Holy people. (See also Shoel Umeshiv 1: 3: 71, Minchas Elozor 1: 27 and others)
Horav Shlomo Miller’s Shlit’a opinion is that it is permitted to daven or recite brochos facing a car with Ontario license plates as not only all the above mentioned conditions in Igrois Moshe apply, it may not even posses the form of a proper cross."
See also question 1050 regarding the many sources and reasons for the minhag of baking a chalah for the Shabbos after Pesach and placing a key inside that chalah, (shilsel chalah). We mentioned that during Pesach we become totally separated from the rest of the nations by the extraordinary prohibition of not eating and owning chometz. After Pesach, we regain permissibility and there is risk of unacceptable intermingling with them and their “chometz”, so we need a key, not to open but rather to close.
The above gains value when we consider how much has been written in regards to the possible (but unlikely) correlation of this tradition with the Christian Easter Breads manufactured in the form of a key and a cross. On Easter, the Christian holiday which celebrates the idea of resurrection, the key shaped like a cross is placed inside a rising loaf."
In our case Horav Shlomo Miller's Shlit'a opinion is that one should avoid baking cakes or cookies in the shape of non-Jewish religious symbols (like a cross) for orders they receive from non-Jewish customers.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 6:34 PM |
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Important Numbers
