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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1225 Follow The Flame?
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Q. When we say that lechatchila the Chanuka lights should be lower than ten tefachim is that measure from the flame or from the base of the menora itself? How about for the above three tefachim minimum?
A. Poskim rule that the shiurim or measurements mentioned in regards to a menorah being lower that twenty amos, between ten tefachim or higher than three tefachim from the ground, are all measured from the flame itself and not from where the menorah is standing. (Aruch Hashulchan 671: 22, Kaf Hachaim ibid. 52, Mekor chaim ibid. 6, Nitei Gavriel 16: 7 n. 13)).
Horav Shlomo Miller's Shlit'a opinion is similar. The Rov also added that when the flame is large, you need to have the complete flame inside the permitted dimension.
Rabbi A. Bartfeld as revised bt Horav Shlomo Miller Shlit'a
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Posted 12/30/2016 2:21 PM |
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# 1224 A Picture Worth A Thousand Words
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Q. Can you take a family picture next to a lit menora on Chanuka and then frame it, or would you be benefiting from the neros Chanuka?
When travelling on Chanuka, can you comply with lighting the candles by watching it on real time on your cell phone?
A. Please see question 419 in this forum where the different opinions of Poskim was quoted. Horav Shlomo Miller’s Shlit”a opinion is that you can take and use a picture of a Chanuka menorah, since after all it is a mitzva to gaze at the candles.
The Rov maintains that you do not comply with the mitzva by watching the lighting of the menora on a cell phone or similar. This is akin to listening to the reading of the megila or the recitation of brochos etc. via telephone, radio or similar, on which most Poskim rule that you are not yotzei. (See also questions 666, 667 and 1212 in this forum.)
Rabbi A. Bartfeld as revised bt Horav Shlomo Miller Shlit'a
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Posted 12/30/2016 12:52 PM |
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# 1223 Bright And Early
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Q. This year the first light of Chanukah was lit on Motze Shabbat. Is it correct and better to prepare before the beginning of Shabbat the menorah and place it on the living room so it will be ready after the end of Shabbat as zerizin lamitzvot, Or maybe wait till after Shabbat, since it is not it's time yet and may conflict with it?
A. Horav Shlomo Miller's Shlit'a opinion is that if possible it should be prepared and set before Shabbos, both at home and in Shul. The Rov mentioned that his own father zt”l would prepare and set the next Shabbos candles immediately at the end of Shabbos.
Rabbi A. Bartfeld as revised bt Horav Shlomo Miller Shlit'a
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Posted 12/30/2016 12:51 PM |
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# 1222 Is Gut Yom-Tov Gut?
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Q. Is Chanuka called a Yom Tov or Chag? When you write a Chanuka card can you mention that title?
A. Horav Shlomo Miller's Shlit'a opinion is that it is called a Chag and a Yom Tov as we find in Shulchan Aruch (Y. D. 217: 47) regarding a neder done exempting those days, that Chanuka and Purim are also considered Yomim Tovim at least in name. Taz (ibid. 38) explains that in the language and expressions that people commonly use, the are included.
Orchos Rabeinu mentions that the Steipler Rov zt'l would indeed greet people with a “Gut Yom Tov” on Chanuka. See similar opinion in Alenu Leshabeach (6: p. 100).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/30/2016 11:14 AM |
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# 1221 Thoughts on Thoughts
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Q. New technology enables the totally invalid or paraplegic to drive a wheel chair only via their brain electrical waves. Electrodes connected to their head receive those waves and with some training allow the invalid to control his thoughts and change his mind wave patterns. Those are interpreted by the wheel chair computer to start, stop and direct the movement of the chair. Since no melacha is done using normal body activity or voice, is it permitted on Shabbos?
A. Horav Shlomo Miller's Shlit'a opinion is that a melacha or work performed on Shabbos by using only the electrical charges that emanate from ones controlled and willing thoughts, collected by electrodes attached to the head, is considered a proper melacha. However, for someone who does not usually use his thoughts for the creation of electrical discharges, it likely would be a melacha performed with a shinui or significant deviation from the norm and therefore only rabbinically prohibited. But, an invalid or paraplegic that uses this method constantly to move and perform other works, it becomes the norm and would constitute a biblical prohibition.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/26/2016 11:03 PM |
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# 1220 Survive The Test Of Time
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Q. If a Jew comes late to class (in college, etc.), is it a Chillul Hashem? If he is running late, would it be better not to come at all than to walk in with a yarmulke and tzitzis and a long beard ten minutes late (or however late he is) and make a Chillul Hashem? Every situation is different (it would depend on how often he comes late, how makpid the professor is against lateness, if it is common or uncommon to be late), but if a person knows that it would be a Chillul Hashem in his situation, especially due to his extremely religious appearance and/or other factors, then would it be actually prohibited for him to step foot into the classroom late?
The poskim mention that a talmid chacham who woke up late should not come to the minyan, if his coming will result in a Chillul Hashem, and I personally know a person who missed tefilla b'tzibbur because of this reason (and he is an extremely religious person). What would the Rav's advise?
A. Indeed Ohr LeTzion (p. 66) and Tiferes Tzion (p. 219) and others quote from Gedolim that when they realized they would be late for tefila, they would daven on time in a different shul to avoid giving rise to chilul Hashem. Our sages teach (Kidushin 69b); one transgresses on chilul Hashem, wittingly or even without intention.
Horav Shlomo Miller Shlit'a pointed out that chilul Hashem could be created even when it affects only the perpetrator himself and no one else is observing. The Talmud (Yuma 86a) mentions; What is chilul Hashem; RabiYochanan explains using himself as an example. If I were to walk four amos without learning Torah or donning Tefilin. However, not wearing Tefilin is evident and manifest and creates in his case a chilul Hashem. Learning Torah is not so obvious, since he could be deeply immersed in Torah thoughts and no one would know; you cannot tell what is in someone else mind. Yet the chilul Hashem would still be created for the person himself. (see Schar Sochir p. 137).
The Mishna in Pirkei Avot (4: 5) also teaches; Whoever desecrates the Name of Heaven in secret will be paid back in public. Whether one acts unintentionally or intentionally, [both are accountable] regarding the desecration of the Name."
However, the Rov also mentioned that occasionally arriving late to class, if others do so often may not be necessarily a chilul Hashem. The same may apply to coming late to davening if there is a valid reason for it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/26/2016 10:32 AM |
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# 1219 Tissue Issue
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Q. Can one pick up a soiled tissue (Kleenex) paper from the floor on Shabbat or is it muktze?
A. Garbage is usually considered muktze since it has no use, as Shulchan Aruch (O.H. 308: 27) rules regarding inedible food leftovers. However when something is disgusting or is malodorous, to the point that it prevents ordinary use of the area around it, the restriction of muktze does not apply, and it is permitted to remove it. This is known as a geref shel re’i. (O.H. 308:35-37).
Even if the garbage has not reached that ominous stage, it may not be considered muktze, because it could be an item that is still usable. (see Shmiras Shabbos Kehilchasa 82,45).
In regards to a soiled tissue paper on the floor, that was used for cleaning someone's nose, you may argue that some people would find it repellent to the point of considering it a geref shel re’i, but most just would not pick it up, even if it could still be used to wipe something else and it may become muktze.
However, Horav Shlomo Miller's Shlit'a opinion is that since they would pick it up using a clean tissue to remove it or to clean a wet spot in the floor and similar if needed, it is not muktze.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/26/2016 10:14 AM |
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# 1218 Grateful For Small Blessings
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Q. I understand that one who listens to me'ein sheva (shortened seven blessings version of Shabbos amida) on Friday night is yotzi Maariv. But there is no mention of making the wind blow and the rain descend, which is me'akev! So how can one be yotzi?
A. Horav Shlomo Miller Shlit”a pointed out to the Hagaos Rabi A. Eiger (O.H. 114: 5), quoted also in Biur Halacha (114, d.h. Machzirin and 268: 13). He debates whether someone who misses ma'ashiv haruach on the amida of Friday night has to repeat the amida or not, since you do not mention it in the short repetition of me'ein sheva.
Eishel Avrohom further discusses if one forgetting ya'ale veyavo on a Friday night that concurs with Chol Hamoed, has to repeat the amida, since ya'ale veyavo is also not mentioned in me'ein sheva. Some (Shiurei Mebaaser Tov 13: 5) differentiate between ma'ashiv haruach, which is a shevach or praise to Hashem, similar to the others usually mentioned in the first bracha, but omitted on Friday night. On leil Shabbos our sages instituted to make brief and shorten the me'ein sheva, and since we also don't mention all the other usual exaltations we exclude ma'ashiv haruach too, as opposed to ya'ale veyavo, that is the essence of the day of Yom Tov, and not just a praise.
Horav Shlomo Miller's Shlit'a opinion is that omitting ya'aleh veyavo on Leil Shabbos Chol Hamoed is similar to not mentioning ma'ashiv haruach Friday night and no repetition is needed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/23/2016 12:01 PM |
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# 1217 Mixture Mix-up?
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A. Metamucil and similar brands are a psyllium fiber, bulk-forming powder laxative made from the husks of the Plantago Ovata plant’s seeds. There are two concerns on using it on Shabbos and Yom Tov, firstly it may be considered medicine and then, making it could be part of the prohibited melacha of losh (kneading or mixing).
Since it is used not only as a laxative but also as a diet supplement, it is not necessarily seen as a medicine that may be prohibited on Shabbos and Yom Tov, but rather as ma'achol bri'im or food that healthy people consume, and therefore permitted.
The powder is dissolved in water to drink as a liquid, similar to preparing of a cup of coffee. If not consumed when mixed, depending on the brand, composition and liquid it was dissolved in, even after a short time the mixture may solidify or become akin to a mixture of flour dissolved in water, or a somewhat thick dough-like substance. The above would amount to transgressing on the prohibited melacha of Losh.
Horav Shlomo Miller's Shlit'a opinion is that when consumed immediately after being mixed, it is permitted in need. People who drink it daily, could do so before the beginning and after the end of Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/22/2016 10:55 PM |
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# 1216 Hot Question
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Q. Subject: Nest thermostat 3rd generation
Is it OK to have it on the wall Shabbes. It lights up when you pass it. It is learning your schedule and adjusting itself accordingly.
Thank you
A. Horav Shlomo Miller's Shlit'a opinion is that it is apparent that the many features that this thermostat contains are triggered by sensors that are turned on by someone passing by, or off when no one does. The fact that the sensors work faithfully and due to the significant savings in energy resulting, they are also desirable, has an effect on Halacha. This is a case of “p'sik reisha denicha lei” or the inevitable consequence of an action that one desires, therefore this thermostat should not be used on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/22/2016 12:39 AM |
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# 1215 Kosher Money
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Q. Lately the Canadian government acknowledged that tallow is included in the new bills composition as a lubricant for the notes so they will easily pass through coin (paper) machines. Is that now a new problem for people that have the unhealthy habit of wetting their fingers with saliva when counting paper money?
A. Although we do find that one should on the onset refrain from using tallow candles for havdala etc. (Or Zarua 95) or tallow soap (See Mishna Berura – Biur Halacha 326), the minute amounts of processed tallow added to the banknotes should be of no consequence.
Innovia Films, the company that provides polymer for the banknotes of 24 countries, including Canada explains that beef tallow has been used for decades as an anti-static ingredient in a wide range of products, including fabric softener liquids dryer sheets and sheet plastics—including plastic bags (and plastic money)—to both reduce static cling and to generally lower surface tension or interfacial tension—all in order to make the plastic slide easier. Additionally, beef tallow has been commonly used in the manufacture of candles, crayons, soaps, detergents and glues, not to mention inks, paints, wax paper, rubber, lubricants, margarine, lipsticks, shaving creams and other cosmetics.
In almost all instances however—certainly in the case of anti-static additives—there are vegetable oil alternatives that perform equally as well as rendered animal fats.
Horav Shlomo Miller's Shlit'a opinion is that besides the fact that the minute (a fraction of a percent) tallow additive, is likely a chemical not fit for any consumption (such as dihydrogenated tallow dimethyl ammonium chloride), it is also balua or absorbed in the polymer banknotes, therefore of no kashrus concern.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/16/2016 2:46 PM |
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# 1214 Speak Before You Think?
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Q. If I only have a limited amount of time, what is higher priority: proper understanding of Krias Shema or proper pronunciation?
A. Horav Shlomo Miller's Shlit'a opinion is that proper pronunciation is essential. Once you read and pronounce the words properly and correctly albeit rapidly, you can use your mind to concentrate on the meaning and kavonos of the words.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/16/2016 2:44 PM |
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# 1213 Work Against The Clock?
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Q. Re- your answer on the permissibility of the home use of inaccurate scales and other measuring devises such as baby bottles and measuring tapes, due in part to the fact that they are not used for commercial purposes. How about a clock that is used to determine the amount of time a cleaning person or caregiver has spent working at home. Would you transgress if it is not accurate? How exact does it have to be not to violate any prohibition?
A. Tuvcha Yabiu, (Hilchos Sh'cheinim, 55) maintains that an ordinary clock or watch is primarily a device for telling time. Therefore it is not included in the prohibition of keeping an inaccurate measuring instrument in one's house. Even when used occasionally for commercial purposes such as to determine the amount of time a cleaning person or caregiver has spent working at home, it is only a secondary use.
Horav Shlomo Miller Shlit'a further asserts, that people don't usually care about short periods of work time, either added or subtracted and it is uncommon that a clock should be more inaccurate than that. He adds that today it is also common to own a watch or cell phone that can corroborate the time in the clock.
The Rov stresses that this does not apply to commercial punch clocks used in many factories, businesses and similar, where each employee has to enter his card, chip or biometric ID to mark the time when he arrives and when he departs. The time recorded on the card or memory, will serve as the basis for calculating his wages. If this dedicated clock is inaccurate, he may be paid too little or too much and it has to be kept accurate.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/16/2016 11:18 AM |
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# 1212 The Flying Menorah II
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Q. We are flying to Israel at 5;45 pm on the evening of December 25 - 2nd night Chanukah.
We need to arrive at the airport around 3 PM and our flight will arrive noon the next day.
Would those little battery candles be acceptable, in the unlikely event that we could get permission? otherwise, are there any other options that we have for the mitzvah?
A. Please see question 666 in this forum as follows: “Aruch Hashulchan (677: 5) and Maharsham (4: 146) permit lightning (with a brocho) when traveling in a train overnight or in a protected area of a boat, since by paying the ticket it will be considered tantamount to renting his space and having a “home,” albeit only a temporary and a moving one. Sheorim Hametzuyonim Behalacha (3 p.290) and Rivevos Ephraim (1: 344 and 8: 155) maintain that the same applies to flying in an airplane. The Poskim mentioned above suggest that since it is not be permitted to light a fire in an aircraft these days, one should better wait until he reaches his hotel accommodation. (See also question 418 in this forum, in regards to lighting inside a car) Horav Shlomo Miller Shlit”a rules similarly but points out how important it is to properly plan travel so it will not interfere with the lightning of the Chanuka menorah and hinder the compliance of an essential and salient mitzvah.”
(Question 669) “In regards to naming an agent or shaliach to light for him in his house, many Poskim regard this as a the best option (Shevet Halevy 8: 158). Rivavos Ephraim (O.H. 267: 3) also debates whether he would recite sheheheyanu latter on, when he arrives home.
Horav Shlomo Miller’s opinion is that he should indeed appoint a shaliach to light for him and give him access to his home, but he should also, as above light himself without a brocho, using a battery powered incandescent light that will last for at least a half an hour. In regards to the time of hadlaka, some Poskim maintain that the lighting of the shaliach should correspond to the actual real travelling time in the plane where the person he is lighting for is (see Moriah Year 26, 11-12, p. 73). However, Horav Shlomo Miller’s Shlit’a opinion is that the agent should light at his own usual local time.”
The Rov stressed again to avoid travelling during Chanuka when possible. He also maintains that the best option is to name a shaliach to light in his house and also to light when possible an electric tungsten light in the plane without a brocho. A simple flashlight that can stay on for a half an hour would suffice. For shamash the overhead light on the airplane seat could be used.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/15/2016 6:48 PM |
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# 1211 Halacha In Hot Water?
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Q. The new gas water heaters come with a "Honeywell Vesta, self powered, self diagnostic gas valve. Alerts the user to the operating status of the heater." This device is powered by the heat generated by the boiler and I believe it also has a backup battery that recharges from the heat. It includes a blinking light that blinks differently when the flame is on to boil the water. Can this be used on Yom Tov?
Thank you
A. From reading the available information on line on this product, it seems that the diagnostic and operating data the heater provides is activated by the thermostat reacting to the drop in temperature of the water only, as opposed to a drop in water pressure when you open the tap.
If that is correct, Horav Shlomo Miller's Shlit'a opinion is that it is not different than any other water heater that people use on Yom Tov. Poskim (Horav S.Z. Auerbach zt”l – Meor Hashabos 1: p.509, Shemiras Shabbos Kehilchoso 2:7) are lenient for a number of reasons. The lowering of the water temperature by extracting the hot water, is not immediate (grama), nor a certainty, (psik – reisha). On a large tank, taking out a reduced amount of water may not turn on the gas flame at all, it happens by itself anyway, and one does not have intention for it (eino miskaven), besides some heaters have already an existing pilot flame on, therefore many are lenient and use the hot water on Yom Tov. Having extra light indicators or gauges react to the temperature of the water is then on no consequence.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/12/2016 10:19 PM |
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# 1210 Make A Name For Yourself
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Q. A married couple converted to Judaism and the tevila was done on the same day prior to their chupa. What names should be written in the kesuva, the old names that they used until now or the new names given to them by the Bais Din at the tevila on that same day?
A. See question 935 in this forum. Minchas Yitzchok (136), Hanesuim Kehilchosom (16: 47) and others quote Teshuvas Horosh (15: 14) that rules that if the new name given to the ger was not yet established the kesuva would be invalid. However, Shevet Halevi (8: 270, see also Kesuvo Kehilchoso p. 304) maintains that in our kesuvos, since they are enforced by witnesses and the document itself serves only as a proof, even if the name was not established for thirty days, after the fact, the kesuva would be accepted. Tel Talpiyos (Tishrei 67) in an article by Horav A. Broyer mentions that a Kesuvo is different than a get, and if the ger agrees and accepts that this is his new recognized name, no thirty days are necessary.
Horav Moshe M. Lowy Shlit'a, as well as other Batei Din maintain, that if the name was given at the time of the gerus, in the presence of a Bais Din and a K'sav Gerus document was signed then, it suffices for the establishment of the new Jewish name and it should be used on the onset in the kesuva.
Horav Shlomo Miller's Shlit”a opinion is that the complete new given Jewish name should be the name written in the kesuva, followed by the term “demiskeri” or “demiskaryo” (named) and then the old established name they used before conversion. (See also question 936 in regards to the Rov's opinion on a Chupa done in the same day as the gerus)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/12/2016 12:01 AM |
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# 1209 Pay Them With Their Own Coin
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Q. I'm including a picture of personalized silver and gold coins we are marketing. The images of Gedolei Israel, Holocaust survivors or benefactors to institutions etc. are engraved in the coins. Is there an halachic issue with this? Is there a problem engraving pesukim?
A. In Parshas Eikev, (Devorim 7: 25-26, See question 1172 and 1173 in this forum) the Torah commands: The graven images of their gods you will burn with fire; you shall not covet the silver or gold that is upon them and take it for yourself, - Nor should you bring an abomination into your house, lest you are to be destroyed like it, but you shall utterly detest it, and you shall utterly abhor it; for it is to be destroyed.
The command: Nor shall you bring an abomination into your house, bans bringing an idol into your home and also forbids benefiting from idolatry (Rambam, Hilchos Avodah Zarah 7:2).
However Shulchan Aruch (Y.D. 141: 1) rules that the above applies only to statues that were made for the purpose of worshipping them and serving as an avoda zara (idolatrous service).
The Talmud (Avoda Zarah 40) teaches that there is a Biblical prohibition to create an image of a human being. By Rabbinical decree, there is an injunction to retain and keep an image of a person (“shehiya”), lest he may be suspected of having created the image himself or come to literally idolize and worship that image. However, Chochmas Odom (25: 6), Netziv (Hoemek Shaila 40: 3) and others maintain that in our days when it is not common to worship statues, sculptures or figures, there is no suspicion that one may be engaged in avoda zara, and it is permitted to keep them.
Shulchan Aruch (Yoreh Deah 141: 4,5) rules that the prohibition of creating an image of man is limited to protuberant three dimensional effigies. This effectively rules out photographs, paintings and drawings that are not protruding images and are therefore not included in this injunction. The same applies to engraved or concave images images in coins.
However, Sheilas Ya'avetz (1: 170) disagrees. He relates that when Rabbi Eliezer Rokeach zt'l became the Rov of Amsterdam, a community leader struck a coin in his honor with his image stamped upon it. Horav Emden zt”l who examined the coin felt they had transgressed this prohibition. Rabbi Nosson Gestetner zt”l (Lehoros Nossan - 3: 49) writes that he also saw the coin in question and it was only a profile of the head and upper body. In addition, a hat was covering the ear, ostensibly to address this very problem by removing an ear from the image. Still, Rabbi Yaakov Emden ruled that it was forbidden. Shevet Halevy (7: 134) writes that “all the Gedolim argue with him” and therefore rules leniently, at least regarding the rabbinical prohibition of shehiya.
Horav Shlomo Miller's Shlit'a position is similar and those coins may be created and maintained.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 12/8/2016 11:10 PM |
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# 1208 Count Your Brochos
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Q. Is it enough just to taste a tiny bit or there is a shiur required?
If only a small taste is necessary, do you make a brocho?
A. Poskim address the question of whether one recites a brocho before tasting the food.
Although Halacha normally requires reciting a brocho before partaking of even a small amount of food or drink, in this instance, where a person ingests the food only for tasting purposes, perhaps no brocho is required.
Indeed, Shulchan Aruch (O.C. 210) rules that if one tastes less than a revi'is (86 cc.) of a liquid or a k’zais (28 grams) of solid food, one does not recite a brocho. Since he ingests the liquid or food only for the purpose of tasting, he does not recite a brocho unless he consumes a significant amount.
However, given the difference of opinions that exists in this regard, Mishna Berura (ibid. 19), Igrois Moishe ((80), Hazon Ovadia (Laws of Shabbat, p. 21) and others, rule that one should preferably taste the food with the intent of eating or drinking, and not merely tasting.
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 12/7/2016 12:15 AM |
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# 1207 Every Man To His Taste
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Q. Is every one supposed to taste on Erev Shabbos the foods prepared for Shabbos, or is it enough if one person tastes them? Do all foods have to be tested?
A. It would seem that it depends on the reason why the tasting is done (see prior question - Nishmas Shabbos135). Mishna Berura (250: 2) quoting Magen Avrohom, Shulchan Aruch Horav (250: 8), Mishnas Chasidim (day six), Shulchan Shlomo and others, maintain that all foods should be tasted. Likutey Mahariach and Nimukei Horach Chaim (quoted in Nishmas Shabbos ibid.) explain why even the greater tzadikim would not themselves sample each food, since they relayed on the checking done by the ones that cooked or were in charge of the kitchen. They would usually only taste one particular food to comply with the other aspects involved in this mitzva. Tikunei Shabbos, Reishis Chochmo, Sidur Hashlo (7) quoting the Zohar (Bereishis p. 48) and others opine that the mitzva is on Shabbos itself (Friday night).
Horav Shlomo Miller's Shlit'a opinion is that there are different minhogim, but in principle it is enough if one person checks the food.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/6/2016 11:46 PM |
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# 1206 In Good Taste
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Q. What is the reason for tasting the food before the beginning of Shabbos?
A. Beis Yosef (Orach Chaim beginning of 286), Magen Avrohom (250: 2), Shibolei Haleket (82), Mishna Berura (ibid. 2) and others, mention the requirement to taste the foods that one prepares for Shabbos on Erev Shabbos. They quote as a source to this Halacha the passage in the Shabbos Musaf prayer, “To’ameha Chaim Zochu” (“Those who taste of it [Shabbos] earn life”), which may be understood to mean, “Those who taste of its food, earn (a long) life,”
Mishna Berura (ibid.) quoting Eliahu Rabba and Pri Megodim explain that the reason for this Halacha is to ensure that the food will be tasty for Shabbos and not overcooked (Levush 286). Machzor Vitri in the name of Yerushalmi adds that it is in the interest of promoting sholom bais and avoiding discontent and hostility at home. It would seem from the above given reasons that the tasting is done as a hechsher mitzva or preparation and readying for the proper compliance with the oneg Shabbos and sholom bais mitzvos. Shmiras Shabbos Kehichoso (2: 42: n. 235) asserts that it is to avoid adding condiments to hot food in Shabbos that could constitute bishul or cooking on Shabbos.
However, Mishna Berura (ibid.) also quotes the Shulchan Shloimo who maintains that it is not only a hechsher mitzva, but rather a mitzva in itself.
The Arizal, in Sha’ar Ha’kavanot, suggests a deeper reason. Royal courts often hired professional “tasters” assigned to do the job of sampling the food before it was served to the king. A king’s special imperial stature and preeminence demands he receives his meals only after the food is tasted and determined worthy of a king. As Shabbos is the “queen” that enters our homes, we must first taste the food being served.
Korei Merosh (P. Vayikro) presents an interesting idea. He maintains that Adam would have been permitted to eat from the eitz hada'as on Shabbos. He mistakenly thought that because of the “to’ameha” mitzva, he should eat from it on erev Shabbos and was punished with eventual death. We do a tikun to that original sin by tasting the food before Shabbos and thus extending life.
Horav Shlomo Miller's Shlit'a opinion is that the tasting was instituted for a different reason, mainly to ascertain that the food left on the lit stove, is already properly cooked before Shabbos begins and there will not be an issue of “meigis” or stirring, as required by the opinion of the Ramban (Shabbos 18b), since it was already mixed when the food was tasted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/6/2016 11:37 PM |
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Important Numbers
