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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1258 Honour Thy Father and Thy Chavrusa
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Q. My elderly father recently moved in with me. Although he has care providers during regular business hours, I am his primary care-giver during the rest of the day. For several years now, I have had a regular skype chavrusa daily (except Shabbos) every evening at 9 PM. Now, while I am learning, my father will call me to get him a drink, take him to the bathroom, etc. and it disrupts my learning. I cannot afford to hire somebody for that 90 minutes while I am learning to look after my father, and I know kibbud av is obviously very important. At the same time, my chavrusa does not have much flexibility in his schedule and cannot learn at another time. I know that to be kove'ah ittim is very important and also having a consistent time each day. What is the best thing to do under the circumstances?
Thank you
A. Horav Shlomo Miller Shlit”a suggests that you may ask a yeshiva bochur or similar to come and learn in your house at night, while you are skyping with your chavrussa. Babysitting fees are more affordable than care giver charges.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/10/2017 4:28 PM |
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# 1257 Must Read This
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Q. Hello... There is a prohibition against reading the caption under a picture on Shabbat. A Rav once mentioned that this could apply to reading children's books on Shabbat. These books have a big picture, with some writing on the page explaining the picture. Can we read these books to our children on Shabbat? Is there a difference if they are Torah books or totally secular kids books? Any difference for Sephardim?
Thanks so much!
A. The Talmud (Shabbos 149a, Rashi “kesav,”) mentions a number of restrictions on reading material on Shabbos, including a prohibition against reading words written underneath a painting. The Sages forbade reading these words as a safeguard against reading shtaarei hedyotos or commercial documents and the like, which forbidden on Shabbos or because he may come to erase (Rosh 23: 2 and Shulchan Aruch 307:15)
If the caption is Torah-related it would not fall under the prohibition. In addition, a caption that is a name alone is not prohibited (Magen Avraham 323: 5). If is a caption underneath is a picture of a Rabbi, you may have room to be lenient, (Menuchas Ahava 1 p. 236), since there is a Mitzva involved in looking at pictures of distinguished Rabbis, as this could enhance one's Yir'as Shomayim. Nevertheless, he advises to refrain from reading even the captions underneath pictures of great Rabbis.
Piskei Teshuvos (307: n. 187) quotes Orchois Rabbenu (1: 140) permitting learning seforim that contain pictures or diagrams used to explain or illustrate the content such as
Horav Shlomo Miller's Shlit'a opinion is that there is no Halachic difference between reading a caption on a picture or reading any other material that is not needed and conveys no benefit on Shabbos, and should therefore be avoided. As far as children's books is concerned, only Torah related picture books are admissible for children to read on Shabbos. However in need, one may not have to stop a child already reading such otherwise permissible material on Shabbos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 2/10/2017 1:40 PM |
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# 1256 Fruits of One's Flavor
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Dear Rabbi.
Q. On Tu Bishvat when should one eat the fruits, at the beginning of the seuda or at the end?
If there is a new fruit that requires shecheyanu, should one eat it before the rest, even if it is not from the shivaas haminim?
A. Poskim mention to eat them at the end of the seuda (Ohr Zarua 2: 21, Darchei Moshe O.H. 149: 4, Magen Avrohom, Biur Halacha ibid. Nitei Gavriel – Purim 9: 2) so they are included in Birchas Hamazon (Tosafos Brochos 41b) and to avoid spoiling the appetite for the Shabbos meal.
However Horav Shlomo Miller's Shlit'a opinion is that if one has young children and is concerned that they will not be awake at the end of the seuda, he may eat them after hamotzi.
The Rov also mentioned that the order of the shivas haminim preempts the fruit on which we recite shecheyanu. He also advised not to recite shecheyanu, unless you actually like the fruit and derive pleasure from eating it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 2/10/2017 1:37 PM |
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# 1255 Party Time
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Q. For the people who have the minhag to make a special seuda on Tu Bishvat, eat shivas haminim fruits and sing the fifteen shir hamaalos, on this year that it falls on Shabbos, should this be done earlier on Friday night, or berov am during shalosh seudos in shul?
A. Nitei Gavriel (Purim 9: 2) mentions that when Tu Bishvat coincides with Shabbos there are those (such as Minhag Tzanz) who eat fruits in all the Shabbos seudos. Massa Bavel (p. 226) cites that the minhag of the Baghdad community was to eat the special seuda of Tu Bishvat during the day, since they were careful not to go out at night. S'fas Hayom (s. 20) agrees but mentions that the reason is that that the honour of Shabbos during the day is greater than at night. However from Imrois Tehorois (Shemos P. 116) is seems that their minhag was to eat the special seuda on leil Shabbos. Some Sepharadic communities make the special seuda during shalosh seudos, since that seuda is done in shul with the attendance of a greater number of people.
Horav Shlomo Miller's Shlit'a opinion is that each one should follow the traditions of his community.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 2/9/2017 2:51 PM |
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# 1254 Sherry Shomyain?
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Q. Dear Rabbi Bartfeld, Can you please ask Rav Miller if it is best to refrain from scotch in sherry casks due to the isur hanaah of stam yayin. Thank you.
A. Horav Shlomo Miller's Shlit'a opinion that the hetter he gave for scotch in sherry casks stands. However, he qualified it as an issue of “hoiro bo chochom,” or that had a shayla and a subsequent permissible ruling. See Chulin 37b where the Talmud explains the praise given on Yechezkel Hanovi as: “He never ate from (the meat) of questionable animal that a Sage ruled (permissibly) on it,” (known as not Glatt).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/5/2017 11:30 PM |
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# 1253 In Heaven's Name
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Q. Is there a special name to be given to a child who was born with severe birth defects and not expected to survive?
A. Bris Avos (8: 4) quoting Chida mentions that there is a minhag to give to the severely defected children the names that are also used to name animals, such as Tzvi, Arye, or Rochel, as a segulah to their refuah.
However, minhogim differ and one should follow the traditions of his community.
Horav Shlomo Miller's Shlit'a opinion is that in this case, since the baby born is severely defective, the tefilos prayed on his behalf, should mention that Hashem in His great mercy should do whatever in His infinite wisdom is best for the child.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/5/2017 11:22 PM |
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# 1252 Still Need a Name
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Q. Re- above question: If a baby born with severe defects and is not expected to survive. If the answer is yes (to give a name), but the parents are not at all religious, could friends without their knowledge name the baby?
A. On question 140 on this forum we wrote: “Poiskim and minhogim disagree as to which one of the parents has the right to name a newborn and which is then the correct future sequence to follow (Ramban, Daas Zkenim Bereishis 38,4 – Shaar Hamilah 80, et al.). However, they all agree, that giving a name is the prerogative of the parents only. A grandparent (or any other individual) could name the baby, with the consent of the parents and acting on their behalf.”
Horav Shlomo Miller's Shlit”a opinion is that the fact that the parents are not religious and don't attend any shul, does not alter the above ruling.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/3/2017 4:26 PM |
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# 1251 Shem and Hashem
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Q. A baby born with severe defects that is not expected to survive, should be given a Jewish name in shul? Does the halacha change if the baby survives thirty days?
A. on question 399 on this forum we wrote: “A number of consequential and significant reasons are mentioned for naming the newborn at the bris ceremony (Klolei Hamila p.94) also Avrohom Ovinu was given his full name only after he circumcised (ibid.) However, if the child was born premature or is ill, some Poskim maintain that he could be named before the bris, to permit praying for him (Oz Nid’bru 7: 73) Horav Shlomo Miller’s Shlit”a opinion is that it is better not to deviate from the norm of giving the name at the bris. When reciting the mi sheberach and other tefilos, one should mention just “tinok”, (infant) ben followed by his mother's name.”
However, if due to the severity of the birth defects, the bris is not likely to be performed or it is a female and is also not expected to survive, Horav Shlomo Miller's Shlit'a opinion is that it is better not to give a name before the baby has survived thirty days. A name will be given in the due process of the burial. If the baby does survive thirty days a name should be given then.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/3/2017 12:59 PM |
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# 1250 Give It A Spin
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Q. Can you use a lettuce dryer on Shabbos? It works by turning a handle and spinning and it has a strainer inside. It has a mechanism for turning the strainer very fast so that the lettuce becomes dry.
A. Shmiras Shabbos Kehilchoso (3: 52: fn. 156 quoting Horav Shlomo Zalman Auerbach zt”l.) prohibits straining cooked vegetables to separate them from the water in which they were cooked. (Shevisas Shabbos is lenient)
The melacha of borer applies also to the separation of two edible foods from one another. For example, in a salad containing lettuce and tomatoes, it would be forbidden to remove the tomatoes from the salad, if one does not want to eat the tomatoes. Although the tomatoes are edible, they are nevertheless considered “Pesoles” when one does not want to eat them. (Mishna Berura 319: 3)
However Horav Shlomo Miller's Shlit”a opinion is that since it is a common practice to eat vegetables after they have been washed without putting them through a spinner, also lettuce is perfectly edible if it’s slightly wet, it would be permitted to use the spinner to dry them further. The above is also comparable to drying firmly one's hands after netilas yodaim, and removing all water from the hands.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/3/2017 12:58 PM |
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# 1249 A Gentle Pray
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Q. Is one allowed to pray for a refua shelaima or wish a refua shelaima to a non Jew?
A. Please read question 1084 hereby quoted:
“Q. Can the gabay of our shule make a mi sheberach for a Gentile (he is a good friend to one of our members) and is ill? Does it matter if he observes all seven Noahide mitzvos, or can yo recite if he is an adherent to the Catholic religion? If you can do you make a separate Mi Sheberach, since you can’t say "betoch shaar choley Yisroel?"
A. Arugas Habosem (O.H. 1: 33) addresses this question and quotes Magen Avraham (O.H. 189: 1) in regards to not including an Akum present at a meal in the horachamons of birkat hamazon., since one transgresses the prohibition of "Lo Techonem" (not yo give an Akum a free gift.) However, he qualifies that the restriction applies only when the Akum is not aware of the blessing granted. Otherwise, it is nor "bechinam" or free since he will fill obligated to acknowledge and reciprocate the honour or favour given. He advises not to include the Akum in the common Mi Sheberach recited, since the Forefathers of the Jewish nation are mentioned. Afarkasta DeAniya (O.H. 29) adds another reason from Sefer Chasidim (85) not to bless one who may have in his heart an unknown latent hatred for the Jewish people. See Tzur Ya’akov (130) in regards to blessing an Akum at a wedding. However Poskim permit in cases where avoiding the public blessing can create or cause enmity and hostility. (ibid.) Horav Shlomo Miller’s Shlit’a opinion concurs with the views mentioned, specially since the ones who usually perform such Mi Sheberachs belong to assimilationist congregations.”
Horav Shlomo Miller Shlit”a added that one may pray privately for the refua of a Gentile who keeps the Seven Mitzvos. Even if he does not, one may pray privately if he is informed of the prayer offered for him, and feels obligated and thankful, as this removes the prohibition mentioned above.
Rabbi A, Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 1/29/2017 8:32 PM |
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# 1248 A Good Many
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Q. Is there a mitzvah to attend a pidyon petter chamor? (redemption of a first born donkey) Should one who is sitting and learning Torah stop learning to attend?
A. Horav Shlomo Miller's Shlit'a opinion is that it is a mitzva to observe the performance of a mitzva, as the Talmud teaches (Yuma 70a) Berov Am Haddrass Melech. (In the multitude of people is the king's glory- Mishlei 14: 28). However, even if this is a mitzva, one should not stop learning Torah to do so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 1/27/2017 12:48 PM |
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# 1247 The Game's Up
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Q. A recent kuntros in Eretz Yisroel was published saying that playing a Rubik cube on Shabbos is a problem of borer. What is Rav Miller position on the issue? Thank you!
A. On request, the name of the Posek who is stringent in the use of the Rubik cube was provided and it is Horav Mendel Fuchs Shlit'a, a Mo”Tz of the Eida Chareidis.
Many contemporary Poskim quote Shemiras Shabbos Kehilchoso (16: 24) that permits playing with the Slider Number puzzle as a proof that the Rubik cube should also be allowed. The Slider Number is a game consisting of (usually) fifteen movable, numbered squares set in a framed board the size of sixteen such squares, and rearranging the squares by moving them about within the framed board.
Horav Shlomo Miller's Shlit'a opinion on both games is also to be stringent. Although borer does not apply when you choose the desirable part (oichel) from the non-desirable (p'soiles), he maintains that this refers only when it is used immediately and not when it is only a part of a large sequence of algorithms that create an eventual desirable oichel.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/27/2017 12:11 PM |
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# 1246 She'll Drink To That
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Q. In regards to the shayiles sent on mistakes done under the chupa, I was at a chupa where the mother of the kalah, when the cup of wine was given to her to give it to her daughter, by mistake she drank the whole cup herself, what do you do then?
A. Horav Shlomo Miller's Shlit'a opinion is that is is of no consequence, since the brochos were recited over a kos yain and the chosson already drank from it.
The same would apply if the cup spilled after the end of the brochos and only a few drops were drank by the chosson. The brocho recited on the wine would not be considered in vain.
If the cup of wine spilled completely, before the brochos ended. The Rov advises to refill the cup again and have someone else, from the guest recite a new brocho at the end. He should spill a few drops on his fingers and thus have some of the wine, before the chosson and the kallah drink.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/24/2017 11:20 PM |
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# 1245 Make No Mistake
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Q. 4) See prior question 1242.What happens if when reciting the sheva brochos, Shehakol was said instead of Hagefen? Mesameach Chassan Vekala instead of Chassan Im Hakala?
A. Horav Shlomo Miller's Shlit'a opinion is that being under the chupa is not different from any other situation where we rule that when mistakenly reciting shehakol on wine, after the fact one complies.
Similarly, if one would have to perform in need a chupa at a location where kosher wine is not available, he may use beer or any other liquor that is considered chamar medina and recite shehakol instead.
Regarding Mesameach Chassan Vekala instead of Chassan Im Hakala in the last brocho, Kuntres Paamei Yaakov (5768: n. 2) carries a number of articles with different opinions on the same question. Horav Zalman Nechemia Goldberg Shlit'a maintains, that the fact that our sages instituted these changes in the last two brochos, carries a meaning that makes it essential. He suggests on the sheva brochos after the meal, to ask one of the participants that did not hear that brocho to recite it now properly for all to hear. However, under the chupa, where there is no obligation for the attendants to hear, it should be repeated.
Horav Ephroim Greenblatt zt’l opines that after the fact one is yotze and since the change is minimal it is not considered as altering the established matbea of the brocho. So is the opinion of Horav Yisroel Meir Lau Shlit'a and Horav Gavriel Tzinner Shlit'a (Nitei Gavriel)
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 1/23/2017 12:23 AM |
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# 1244 Account Your Blessings
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Q. 3) See prior question 1242. What happens if one of the sheva brochos was said with mistakes that change its meaning, such as instead of Shehakol Barah Likvodo in the first brocho, one said Shehakol Nichye Bidvaro or Yotzer Haadama instead of Yotzer Haadam?
A. If instead of Shehakol Barah Likvodo on the (first) second brocho, one said Shehakol Nichye Bidvaro, it would seem obvious that one does not comply as it is a totally different brocho (Birchas Hassanim p. 227).
However Horav Shlomo Miller Shlit'a pointed out that this may depend on the pronunciation of the shehakol brocho. Magen Avraham (O.H. 167: 8) quotes two opinions as to the correct vocalization; Nihiyo (past tense) or Nihiye (present tense). Nihiya means "by whose word everything came to be" whereas Nihiye means "by whose word everything continues to be". Beeir Heitev, Shaarei Teshuva (204: 20) and Biur Halocho (204: 13) all maintain that we should say Ninhye since that is what most people say.The prevalent practice is that Ashkenazim say Nihye and Sephardim say Nihya.
The Rov maintains that if one said Nihya, it is possible that he complied with the brocho of Shehakol Barah Likvodo, also said in past tense.
As far as saying Yotzer Haadamah instead of Yotzer Haadam, Shevet Hakehuna (p, 129) rules
that it is clearly two different blessings, and if he didn't fix it immediately (toch kdei divur), he has to repeat. 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 1/20/2017 1:31 PM |
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# 1243 Mixed Blessings
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Q. 2) Re – See prior question 1242. What happens if one of the sheva brochos was said before the other, and the order was changed?
A. Be'er Heitev (E.H. 62: 1) quoting Ig'rois Horambam and other Poskim who also cite Maseches Kalah Rabossi (1: 1), assert that the order of sheva brochos in principle is not essential and when one brocho is mistakenly omitted, it can be recited later on.
However, Atzei Arozim (62: 1) mentions as an exception to the above rule, the two blessings finishing with yotzer haadam. He quotes the Talmud (Kesuvos 8a) that the reason for this two repetitive similar ending brochos is that there were two creations involved in making man. One before separating Adam from Chava and the other the separation itself, mentioned in the second one. Since there is an inherent order tho this two brochos, he maintains that having mistakenly said the second one first, you don’t recite the first one anymore since it was included already in the wording of the second one. Beis Avi (E.H. 3: 143) after debating at length if the second brocho includes the first, maintains in practice to follow the ruling of the Atzei Arozim.
Igrois Moishe (E.H. 4: 88) opinion was also not to recite anymore since we are lenient in sofek brochos, and we do not recite brochos when in doubt. Kerem Shlomo (17), Rivevos Efraim (O.H. 3: 156) and Nitei Gavriel (Nisuin 2: 95: 15) rule likewise.
However, Shita Mekuvetzes and Meiri (Kesuvos 8a) explain the repetitive yotzer haadam blessings as the first applying to Adam while the second refers to Chava. Following this opinion, Shulchan Aruch Hamekutzar (206: n. 549) maintains that the first brocho is essential and should be recited after the second.
Horav Shlomo Miller's Shlit”a opinion is also not to recite the first brocho of Yotzer Haadam once the second one has been said.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/20/2017 12:51 PM |
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# 1242 Trial By Error
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In recent times more family members and friends are being honoured with reciting sheva brochos and some of them are not very learned to say the least. This gives rise to brochos said with mistakes or omissions. I would like to know what is the correct thing to do in the following cases.
Q. 1) By error the boreh pri hagefen was omitted at the beginning of the sheva brochos by the chupa, when should it be said?
A. There are two options; one can recite immediately hagefen after shehakol barah and continue the rest of the brochos in their order, or recite the hagefen after the brocho achrono, as you would do in all the subsequent sheva brochos after the chupa. Kovetz Beis Aharon (y. 5753 – n. 4) carries an article by Horav Yechezkel Grubner zt”l, that debates at length the different options and their merits, without favouring one.
Horav Shlomo Miller's Shlit'a opinion is that it is better to recite the hagefen brocho immediately.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/20/2017 10:00 AM |
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# 1241 Clean Your Plate
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Q. Thank you for the answer (See question 1029, I was making an omelette in a milchik pan... ). If the eggs are made on butter with cheese (on a milchik pan), and you accidentally put them on a fleishik plate?
A. Horav Shlomo Miller's Shlit'a opinion is that if the fleishig plate is a ben yomo and it is of material that cannot be kashered, it should not be used again; plastics can be kashered. If it is not a ben yomo, the eggs are permitted after the fact. As far as the plate concerns, one should wait until next day and use it after kashering.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/16/2017 10:15 PM |
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# 1240 Risk Of Showers
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Q. Is there basis for being able to use hot water for showering on Yom Tov because in today’s times when people have the luxury of having hot showers in their homes it seems to have become much more “shave lkol nefesh"?
A. The Mishna (Beitza 2: 5) records Beis Shamai's opinion that one may only heat up water for washing one’s feet and only to a temperature that one would be able to drink, while Beis Hillel permit heating up the water even as hot as needed to bathe. Shulchan Aruch 511:2 rules that one may heat water only to wash face, hands and feet, but not the complete body, even when not washed at the same time. Mishna Berura (ibid. 10) quotes Tosafos opinion that this is due to the prohibition of performing melachos that not everyone does or needs (shave lekol nefesh). Although the Shulchan Aruch permits to wash on water heated before Yom Tov, Rema (ibid.) prohibits.
Mishna Berura (551: 9 -18) rules like the Rema, that one may not take a full body shower with hot water on Yom Tov even if it was heated before Yom Tov. However, one may wash one's whole body part by part with water heated before Yom Tov and one may heat up water on Yom Tov to wash one's hands, feet, and face.
Shemiras Shabbos Kehilchoso (14: 7) discusses the topic at length and although he maintains that there is some grounds to be lenient, nonetheless he remains stringent. So is Tzitz Eliezer (6: 20, 11: 64), Avnei Yoshfe (3: 55) quoting Horav Elyashiv zt”l, Horav Yisroel Belsky zt”l (quoted in Halachically Speaking), Rivevos Ephraim (16: 265, 8: 248: 1) and others.
Halacha Yomit mentions that Maran Harav Ovadia Yosef Shlit”a maintains (for Sephardim) that if the water was heated well before the onset of Yom Tov and the boiler’s operation on Yom Tov serves only to retain the water’s heat but not to reheat it, one may use this water to wash his entire body on Yom Tov.
Horav Shlomo Miller's Shlit'a opinion is to be stringent following the Poskim mentioned above. If one usually uses the shower as tisha kavim (instead of immersing in a mikva) the Rov's opinion is that he may use a lukewarm shower for tisha kavim. Same would apply to one suffering significantly from excessive heat and perspiration on a hot Yom Tov day. A hand shower is also recommended.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/13/2017 2:47 PM |
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# 1239 Blessed Berries
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Q. What bracha do you make on cranberries and strawberries? What happens if you made the wrong brocho?
A. Shulchan Aruch (O.H. 203: 2) rules that one recites hoadama on berries grown on bushes that yearly loose their trunk and only the roots remain next year. Therefore on strawberries the correct brocho is hoadama and so rule many Poskim (See Mishna Berura ibid.3, Igrois Moishe 1: 86, Maharsham 1: 196, Vesein Bracha p. 392-394, Shaarei Bracha P. 707 n.758 et. al.)
If the plant grows within 3 tefachim (9 inches) of the ground, such as cranberries, we treat them as bushes and thus we recite on them hoadama. (Vesein Bracha p. 392-394, Shaarei Bracha P. 437 n.758 et. al.) The Halachos of Brochos quotes the p’sak of Horav Shlomo Zalman Auerbach, z’tl, “Cranberries grow on creeping vines which grow along the ground. Although the plant produces fruit year after year, nevertheless, since cranberries grow within nine inches of the ground, its brocho is hoadamah.”
However, the Laws of Brachos by Rabbi Binyomin Forst, writes that the brocho on cranberries is haeitz. In Halacha, when the proper brocho is hoadama, the recitation of haeitz would be incorrect, and would result in a bracha levatala and in effect no first bracha having been recited on the food at all. If one recited haeitz, some Poskim maintain that he should take a small bite and then out of doubt, make hoadama on a vegetable or similar. (Vesein Bracha p. 392-394, Shaarei Brocho 17 3 n. 4).
Horav Shlomo Miller's Shlit'a opinion is that, the correct brocho on both strawberries and cranberries is hoadama. However, on strawberries even bedieved, after the fact, the haeitz recited on them is levatala (on vain), and a new hoadama blessing should be recited. For cranberries, after the fact, one should follow the last above mentioned opinion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/13/2017 1:12 AM |
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Important Numbers
