|
|
|
|
Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
|
|
|
|
|
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
|
|
|
|
|
# 1061 Quinoa or Not
|
|
|
Q. What is HoRav Shlomo Miller's opinion on quinoa products on Pesach? Is quinoa cooking oil permitted? If you consider quinoa to be kitnios, can you use plates that were used to serve them when they are still ben yoma, like in a hotel?
A. Quinoa, is a grain-like seed grown in the Andean mountain region of South America, that is gaining popularity with consumers because its unique nutritional qualities.
Poskim disagree if quinoa seeds should be treated like potatoes and dissimilar to kitniyos, or maybe it is more alike peanuts and should be prohibited for Ashkenazim during Pesach.
Several Kashrus agencies, including the Star-K, OU, cRc (Chicago) as well as the Kof-K maintain that quinoa is essentially Kosher for Pesach. Since it is not even remotely related to the five grains (in fact, it is also not a legume and not botanically related to peas and beans which are of the original species of Kitniyos included in the decree), and was not around at the time of the Kitniyos prohibition, it is not considered Kitniyos. (ohr.edu)
However, other kashrus agencies disagree, such as OK, COR, Badatz of the Eida Chareidis of Yerushalayim..Additionally, Poskim as Rav Yosef Shalom Elyashiv zt”l, Rav Yehoshua Yeshaya Neuwirth zt”l, Rav Asher Weiss and the current Ashkenazi Chief Rabbi of Israel, Rav Dovid Lau maintain that it is prohibited. (ibid.)
Horav Shlomo Miller's Shlit'a opinion is to be stringent in the use of quinoa on Pesach. In need you may use the cooking oil. However, you can be lenient in regards to utensils and plates on which quinoa products were served.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
|
|
|
|
|
Posted 5/20/2016 4:08 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1060 A Blessed Reunion?
|
|
|
Q. I very much enjoy reading these questions/answers! Here is my first question: What should be done with a mezuza that gets accidentally knocked or is found already knocked down on Shabbat or Yom Tov? … (See question above)
Would a bracha be said on replacing the mezuza on the doorpost if I am putting it back up on Shabbat? And if it is delayed until after Shabbat, does it get a bracha then? What it I didn't knock it down, but found it laying on the ground and it might have been there for days...also gets a bracha?
Thanks so much
A. See question above (#1059) that it is prohibited to replace the mezuza on Shabbat or Yom Tov, and when reattached on weekdays a brocho is said.
Poskim disagree if a brocho is recited when replacing a mezuza that was taken down intentionally to be checked..
Some Poskim maintain that even if the mezuza after being examined was found to be kasher, you recite a blessing when reattaching, since there was a distinct possibility that it could have been found unacceptable. Therefore one is “masiach da’as” or does not keep in mind replacing it, (unlike when the mezuza was removed for fixing the frame, painting etc). The above is different to the one who takes off his ta’alis temporarily; in that case we rule that no brocho is recited when he dons it again. (Ad'mas Kodesh 18, Shnois Chaim 74, Ma’ase Eliahu 260, Hamezuza Vehilchoseha p. 106 & 141 et. al.) Other Poskim assert that no brocho is recited when it is replaced on the same day. Pischei Mezuzos (29: 1, p. 305) recommends waiting until the next day, and then reattach it with a brocho. (Aruch Hashulchan Y.D. 289: 4)
Horav Shlomo Miller’s Shlit”a opinion is that we always avoid reciting brochos when in doubt, and no brocho should be recited even on the next day. Only when enough days have elapsed to warrant that the person has indeed forgotten about replacing the mezuza, a brocho should be said.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 5/20/2016 3:48 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1059 Mazal of a Mezuza
|
|
|
Q. Hello. I very much enjoy reading these questions/answers! Here is my first question: What should be done with a mezuza that gets accidentally knocked or is found already knocked down on Shabbat or Yom Tov?
Is there any difference it they were help up by nails or 2 sided tape? Is there any difference depending on what room the mezuza is on? (shul, room in a house, openings in a house without a door, etc) . And any difference for Askenazim vs. Sephardim?
Would a bracha be said on replacing the mezuza on the doorpost if I am putting it back up on Shabbat? And if it is delayed until after Shabbat, does it get a bracha then? What it I didn't knock it down, but found it laying on the ground and it might have been there for days...also gets a bracha?
Thanks so much
A. A mezuza that fell cannot be replaced on Shabbat or Yom Tov, since this constitutes a building act and is included in the prohibited melacha (one of the thirty nine categories of forbidden work) of Boneh or building and erecting. It would not make a difference whether the mezuza is attached with nails, glue or tape.
It also does not matter where the mezuza was (shul or house) it cannot be re-attached on Shabbat or Yom Tov.
However, immediately after the end of these days, it should be replaced with a bracha. Taking care that indeed the mezuza remained kasher (it could have been damaged when it fell or was on the ground,) and that the door or entrance also qualifies for mezuza. (it may be missing a doorpost or the lintel, or have other deficiencies.)
It also does not make a difference how long it was laying on the ground, when it fell accidentally. Nonetheless, if it was taken down intentionally (for checking the mezuza or fixing the door) you do not usually recite a brocho when re-attaching it. (See following question)
In general it is better to affix a mezuza using nails, as it is a stronger and longer-lasting attachment.
The above applies to both, Sephardim and Ashkenazim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 5/20/2016 12:39 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1058 Dress Up & Bless Up
|
|
|
Q. In many hotels everywhere the balconies face the beach or a swimming pool. Early in the morning, when no one is out yet, is there a problem davening or saying brochos facing an area where usually people are improperly dressed?
A. Horav Shlomo Miller’s Shlit’a opinion is that a beach or a swimming pool area that is empty does not qualify as a bathhouse. Therefore, when no improperly clothed individuals are present, one is allowed to recite brochos, daven or learn Torah in them or facing them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 5/20/2016 12:00 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1057 Start and End Trend
|
|
|
Q. In Shemone Esre we say Ata Chonen Chochma Bina Veda'at, but at the end we only say only Chonen Hada'at. Why do we omit Chochma and Bina.
Thanks.
A. A general rule in the brochos of the Amida (and others) is that the brochos end using the same or similar words as they begin. (see Tosafos Brochos 10a, peirush Eshel Avrohom ad. loc.) Just as the earlier brocho, of Ata Kadosh finishes with the word Hakadosh and the one after, Hashivenu ends with Teshuva, so Ata Chonen begins with Daas and finishes likewise.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 5/16/2016 1:20 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1056 Ashkenaz Bird?
|
|
|
Q. Shalom Rav, I have two questions.
I own a small parakeet, we usually feed him a mixture of seeds. Can I feed him in Pesach clean sunflower seeds?
A. Sunflower seeds is considered by many Poskim to be kitniyot (legumes, grains and seeds, not eaten in Pesach by followers of Ashkenazi traditions) and it is included in the list of most Kashrut organizations. (Beis Shearim O.H. 251, OU, Star K, COR and others Kitniyos List.)
However, kitniyos are permitted in benefit (Mogen Avrohom 453: 3, Eliahu Rabba ibid. 5, Mishna Berura ibid. 12) and therefore permitted for animal use. Care should be taken that they are indeed clean from any other seeds that could be chametz.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
|
|
|
|
|
Posted 5/13/2016 2:17 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1055 Split The Waters
|
|
|
Q. At the hotel we were Pesach they placed a high and proper mechitza separating the very large swimming pool into separate areas for men and women. Yet the mechitza didn't reach into the water itself just to the surface of the water, is that a problem?
A. See Rambam (Isurei Biah 21:21) and Shulchan Aruch (E. H. 21: 1) on the prohibitions involved, on mixed attendance to a beach or pool.
Horav Shlomo Miller’s Shlit’a opinion is that if a proper mechitza is placed, meaning no visual contact exists and the areas are totally separated, then, although the mechitza does not separate the water itself it would be permitted. This, he adds, is subject to the people staying away from the mechitza at least four amos ( two meters) and only if they do not engage in diving under the water.
It is highly recommendable to have, as is commonly done in many such facilities, separate hours for men and women. Also signs should be posted informing of the restrictions and the lifeguards assigned to maintaining the rules.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 5/13/2016 2:01 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1054 Don’t Sweat The Matza-Ball Stuff
|
|
|
Q. We spent Pesach by the coast and the humidity was very high. We are always very makpid and careful on gebrochts, but because of the high humidity the shemura matza became soft and lost its crispiness. The matzos were not wet at all, just like soft cardboard. Is that a problem?
A. Horav Shlomo Miller's Shlit'a opinion is that this does not constitute gebrochts (soaked or wetted matza) for those who follow the tradition of abstaining from it, since it is the derech and the common condition of cities by the coast to have humid weather and its results. He mentioned that this would be less of a shaila than wetting the matza with one's own saliva as it is eaten, that obviously does not make it gebrochts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 5/13/2016 1:58 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1053 Fell Asleep While Counting Slip
|
|
|
Q. I was falling asleep two nights ago and in the last minute, I remembered that I didn't count sefira yet. I was so tired that I counted right there, and fell asleep. Next night I remembered what happened and I'm sure that I counted, but I can't remember if I actually said the words or I just thought about them but didn't verbalize the counting with my lips. Can I continue counting with a bracha?
A. Poskim rule that the counting of the Omer requires, like other mitzvos based on reciting words, the movement of the lips and at least a quiet verbal expression, that the one reciting can hear; just thoughts are not enough. (P’ri Chadah 489: 6, Birkey Yosef ibid. 12, R.A Eiger 29, Chassam Sofer 6: 19)
However, since the principle involved, namely “Hirhur Kedibur” or thoughts count as words, is in dispute and some maintain that it does matter, this creates enough of a doubt to allow counting the rest of the nights with a brocho. This constitutes a:”S’fek S’feka” or double doubt, because losing the brocho when missing a day is also an issue under dispute. The above applies only when at falling asleep you still had enough presence of mind and intent to comply with the mitzva of counting (Agura Beoholecho 1: 24, Nitei Gavriel – Pesach 3: 33: 4)
You may add another sofek or doubt in your case, since you are also uncertain how you counted, and you may have actually verbalized properly the counting.
Horav Shlomo Miller’s Shlit’a opinion is that any sofek suffices for continuing counting with a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 5/9/2016 1:55 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1052 Stick And Bake
|
|
|
Q. 3- (See prior questions - If I don't have a Shlisel Chala) Can I just buy a regular chalah and stick a knife into it, then introduce the key and the re-bake on a fire the opened incision, as we do with a shemura matza that is slightly cracked at the edges?
A.(See last question) It would seem that for this type of minhag the procedure you suggest would suffice. The above method is indeed used by many for fixing matzos that are missing a bit at the edges and making them complete (Seder Haoruch 22: 4 quoting Horav Eliashuv zt”l, Ma’adanei Yom Tov 4:p.698)
Horav Yaakov Hirschman Shlit’a and other Rabbonim I consulted came to the same conclusion.
However, you should be advised that Shlisel Chalah is available ready-made in some bakeries.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/6/2016 4:15 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1051 Keybread Shortcuts
|
|
|
Q 2. (See prior question) If I don't bake the shlisel chalah this year, do I have to be “matir neder” since we have kept this minhag so many years?
A. Although in principle one should always keep the minhogim and traditions of his family (as long as they have an acceptable source), when one finds himself in an unusual hardship and is unable to comply temporarily, he usually does not require Hataras Nedorim (annulment of vows- Y.D. 214:1, Ahavas Olam p. 472,) especially in this type of minhag, that does not involve establishing a particular mitzva or the prevention of prohibitions. (Pri Chodosh 496: 15.) Although by now Shlisel Chala is a relatively widespread and growing tradition, it is in reality kept by only a small minority of the Orthodox Ashkenazi communities (See Leket Hachalacha quoting Horav Chaim Kanievsky Shlit’a, that one that has the minhag to be stringent when the Mishna Berura rules that it is better or proper to be stringent, and due to illness is unable to continue, does not need Hataras Nedarim (ibid.)
Horav Yaakov Hirschman Shlit’a and other Rabbonim I consulted came to the same conclusion.
Horav Shlomo Miller Shlit'a has ruled leniently in a number of similar questions. See Q. # 688 in this forum regarding Chanuka gelt and Q. # 560 regarding learning Shavuos all night, where no annulment was required.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/6/2016 4:01 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1050 The Key To the Shlisel
|
|
|
Q. We have a minhag in our family that we bake a chalah for the Shabbos after Pesach and we place a key inside that chalah, (shilsel chalah) This year due to a simcha my wife will be travelling and not with the family. A number of questions.
Q1- What is the source for this minhag?
A. Although this tradition is mentioned in many seforim, (Ta'amei Haminhagim 596-7, Minhag Yisroel Torah 2: 493, Milin Kadishin p. 305, Imrei Pinchas 298, Nitei Gavriel Pesach 3: 39: 1, Lashon Shel Kedusha p. 123, et. al.) mostly dealing with Chasidic minhogim, they usually quote as the source the Ohev Yisroel (Likutim p. Shemini),
They provide different reasons for the tradition, such as: After Pesach, all Holy Portals that were opened on the Yom Tov of Geula and redemption, are now closed. The key is a remez and an allusion that they could still be reopened until Pesach Sheni (Ohev Yisroel ibid.) Another rationale given is that at that up to the time, when the Jewish Nation entered the land of Israel, they still enjoyed sustenance from the Heavenly Bread. After Pesach, when the Mon became unavailable, they required the Mafteach or key of Parnassa (ibid. see Talmud Ta’anis 2a)) They also explain that the key alludes to the daily opening of the Fifty Gates of Kedusha during the days we count Sefiras Haomer.
An interesting insight is mentioned in Ikvei Binyomin (Acharei 18: 3) on the posuk “Do not follow their decrees” meaning: 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.
There are also different ways and means as how to comply with this tradition. Some, as you mentioned, introduce a key into the bread batter, others shape the chalah in the form of a key. Some (Yismach Yisroel – Tazria, Minhag Yisroel Torah ibid.) would bake it round or change the colour, as a remez to Geula (geyler or yellow.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/6/2016 3:43 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1049 Illuminating Seder
|
|
|
Q. Kavod Harav
I will be conducting the seder in the house of a non-religious Jew (both nights). The problem is that they will be turning on the lights during Shabbos, and certainly during Yom Tov. (For example, on Saturday afternoon/evening they will turn on the lights. They are not going to keep the lights on for two nights).
Without these lights, there would be some illumination from the street, but not enough to be able to read the Haggadah or to eat. What should I do (I cannot benefit from chillul Shabbos/ yom tov, and I must read the Haggadah)? Is there anything I can rely on to benefit from these lights, if I cannot convince the person to leave them on, or I cannot trust them to do so (they might say that they will leave the lights on, but in fact they will perhaps mess with them during Shabbos/ yom tov)?
A. They surely will be lighting Shabbos and Yom Tov candles, ask them to light more of them and on time, before Shabbos begins and after it ends. You may also ask to light candles yourself and seat close to them.
Rabbi A. Bartfeld
|
|
|
|
|
Posted 5/4/2016 1:13 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1048 Watch Out!
|
|
|
Q. I tend to walk along the area of Bathurst & Lawrence a lot. I find the boys from the Yeshiva at Bathurst and Lawrence especially when the weather is nice, zoom down and I mean zoom down the sidewalk on their bikes. I have witnessed them actually nearly missing seniors walking (since this area is populated with seniors) and me as well. Instead of saying sorry they just laugh when you tell them to slow down. I actually contacted the police and its actually illegal to bike on the sidewalk especially fast. I hope Rabbi Bartfeld, you can contact the yeshiva at Bathurst & Lawrence and speak to the director to warn its students to ride their bikes safely and slowly. I don't believe it’s a mitzvah to endanger people's lives by unnecessarily zooming down the sidewalks on their bikes. Please take this seriously, with the nice weather approaching I do not want to walk in fear on a public sidewalk. I contacted another rabbi in Toronto and he just ignored my point and did nothing. I feel the director of the yeshiva will listen to you more, being a rabbi, than me just a citizen of Toronto.
A. Thank you so much for your well founded, accurate concern and to your interest in the welfare and safety of others. There is no question that you have touched on an important issue that should be addressed by all affected.
I presented your e mail letter to Horav Shlomo Miller Shlit”a and other prominent community Rabbis yesterday, and they all shared your concerns. They related their own experiences with youngsters zooming by and crossing streets against lights without looking; putting themselves and others in danger.
The suggestion that emanated from this preliminary meeting was that besides speaking to the directors of the Yeshivot on the area; (there are at least three large ones,) other steps should be taken such as:
This safety issue should be presented amply and correctly to the students in all Yeshivot and schools.
The Vaad Harabanim of Toronto should also contact their over fifty members of pulpit rabbis, and request they dedicate some public time to the awareness and great importance of this matter.
Hatzala, be contacted and request they print an awareness poster, as they do in similar situations, to be distributed and advertised on all shuln, institutions and establishments that should be involved.
As we are now so close to Pesach and all people are dedicated and occupied with the approaching Yom Tov, it is advisable to begin immediately after Pesach.
Thanks again and may Hashem grant His blessings of bracha and hatzlacha to all who care for His children.
Chag Sameach.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 4/28/2016 11:31 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1047 Mix and Watch
|
|
|
Q. During the year, can you use just one of the four burners of a glass top stove for milchig and the others for fleishig?
Can you use them at the same time?
A. Horav Shlomo Miller’s Shlit’a opinion is that it is certainly preferable to have two separate glass/ceramic top stoves, one for fleishigs and one for milchigs. If that is not an option, the same one can be used and in need also at the same time. However great care should be taken that the pots or pans used do not contaminate, sully each other or overflow over the counter top.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 4/25/2016 12:31 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1046 Hidden Afikomen Gift
|
|
|
Q. Can I use a gift certificate or card to reward on Yom Tov the child that finds the Afikomen?
A. Horav Shlomo Miller's Shlit'a opinion is that gift certificates and cards are muktza on Shabbos and Yom Tov. We could assume that this is because they constitute a monetary instrument that one is prohibited to use and redeem on those days and therefore qualify as a “K'li shemilachto l'isur,” since their primary function is one which is prohibited on Shabbos and Yom Tov. However The Rov's opinion is that they are muktza machmas gufom. This refers to objects that do not posses Toras Keli or the use of a utensil, like sticks, stones, money, live or dead animals, broken vessels, etc..
The former muktza is subject to certain lenience, and can be moved l'tsorech gufom, meaning that they may be moved for a secondary permissible function, or mekomam, meaning they may be moved if their place is needed. Muktzah Machmas Gufo however, may not be moved under any circumstance.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 4/22/2016 1:19 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1045 Top of the Glass
|
|
|
Q. How does one kasher a glass top stove for Pesach? What if the glass is scratched or was damaged or has aluminum (foil paper) stains imbedded into it?
A. The glass-ceramic top should be totally clean (use the recommended commercial ceramic stove top cleaners) and not be used for twenty four hours.Turn on the burners to highest setting and live them on red hot for forty five minutes.
Since only the area directly over the burners becomes hot, the rest of the surface should be covered with preferably a double layer of heavy duty aluminum foil. Take care not to place foil over the heated area, as this may crack or harm the counter top.
If indeed the aluminum foil melted into the top’s ceramic material and it cannot be removed or if there are cracks in the ceramic/glass top, Horav Shlomo Miller’s Shlit”a opinion is that it can still be kashered and is not considered a rusted utensil that cannot be kashered (Shulchan Aruch O.H. 451: 3)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 4/15/2016 6:19 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1044 Hagalah Bizman Kariv
|
|
|
Q. Can you kasher pots and pans or cutlery by just placing them in an oven and running a self cleaning cycle? (a much easier task than immersing each item separately in a boiling pot)
Can those items be touching each other when being kashered together in the oven?
A. Horav Shlomo Millers Shlita opinion is that if they require only hagalah in boiling water, placing them in an oven for thirty minutes at 230° C - 450° F temperature will suffice. The utensils could be touching each other.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 4/15/2016 5:39 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1043 If the Glove Fits
|
|
|
Q. If I use plastic gloves for holding on to the pots and cutlery being kashered for Pesach use in a large pot with boiling water, do the gloves become non kosher? Do I have to get new ones for every use, since plastic can't be kashered?
A. Horav Shlomo Millers Shlita opinion is that you can use gloves or thongs to immerse utensils to be kashered, again and again without changing them, since this is a not “Ben Yomo” and a “Nat Bar Nat” case. (the chametz utensil has not been used for twenty four hours and only the prohibited embedded flavor on the utensil remains, were transferred twice.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 4/15/2016 4:54 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1042 Azoy Shine?
|
|
|
Q. How about a slightly tarnished silver kidush cup. Does the cup have to be totally polished and shiny before Pesach kashering?
A. Mishna Berura (451: 21) rules that rust stains that do not have any “mamoshus”or substance to them, and when you scrape them no particles of rust fall off them, are not considered rust and do not interfere with the kashering process, as they only create a visual effect.
Therefore Horav Shlomo Miller Shlit”a maintains that even black tarnish stains that meet the above criteria, do not interfere. However he recommends that if there is a kosher lePesach question on the polishing cream or liquid, one should first polish and then kasher.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 4/15/2016 3:02 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
