|
|
|
|
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
262
263
264
265
266
267
|
|
|
|
|
#234 Sending gifts to customers or business acquaintances
|
|
|
Q. As the holiday season approaches is there a problem with sending a gift to customers or business acquaintances?
A. The Talmud (Avoda Zarah 20a) instructs that there are different interpretations to the biblical proscription of "Lo Techonem" (Devorim 7:2) one is; "not to give them free gifts". Who exactly qualifies as "them" and what is a "free gift", is open to Halachik discussion. Shulchan Oruch (Y.D. 151,11) rules: It is prohibited to give a free gift to an idol worshiper you do not know. Taz (ibid. 8) explains that if you know him, it is not considered a "free gift", as you would expect a favor in return. As such, gifts to customers or business acquaintances, even if they were to qualify as idol worshipers are not prohibited.
However, based on a the ban of promoting and encouraging idol worship mentioned in the Talmud (beginning of Avoda Zarah), Shulchan Oruch (Y.D. 148, 5) rules that it is prohibited to send a gift to an idolater on the day of his festivity, unless it is known that the recipient does not believe or worship idol deities. As mentioned in a prior answer, there are different opinions as to which religions are considered idolatry.
Horav Shlomo Miller's Shlit"a opinion is indeed to avoid sending gifts that would reach a Gentile on the day of the celebration. It is better to shun the prior day also.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 12/10/2012 3:06 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#233 Mailing season greetings cards
|
|
|
Q. As the holiday season approaches is there a problem with mailing a season greetings card?
A. The Talmud (Gittin 62a) teaches that in the interest of peace, greeting an idolater is permitted even during their feast days as long as you don't enter his abode. During their sacred days it dictates; "Should he meet him in the street, he should then greet him in a soft voice and with a downcast head". This is too the opinion of the Shulchan Oruch (Y.D. 148, 9). There are different opinions as to whether the Gentiles of today are considered true worshipers and if their beliefs are idolatry or no.
Horav Shlomo Miller's Shlit"a opinion is that sending non-religious, non-specific, generalized season greeting cards is permitted. It is preferable nonetheless, to send them so that they arrive earlier or after the actual celebration day.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 12/10/2012 3:02 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#232 Filtering Smartphones
|
|
|
Q. I have an I phone for a few years witch I use for work and personal. I have on my iPhone installed K9 filter and no use of YouTube, and no access to the app store, all secure by a password witch I asked my wife to enter it and witch I don't know to make my phone as kosher as possible.
I'm due to renew my contract with my phone provider and I can get a new phone, I heard lots of opinions against IPhone so I want to know if I can get a new iPhone with the same restriction I currently have, or I should switch to another phone. Also I want to know if I need to switch phones witch phones are ok Android phones, Blackberrrys considering that I need to use Internet for work.
A. Your inquiry was passed on to TAGTO for a reply.
If you require filtered internet on your smartphone, we would suggest:
1. Blackberry is NOT for you. Browsing and App World can be blocked all together very effectively, but filtering of the browser is not possible.
2. Your current iPhone setup is all possible with the new version 6 OS. therefore, if you want what you have now, iPhone will do everything you ask for. As well, new iPhone filtering software is soon coming out which is all cloud based, meaning the permission are not set on the phone, they are set by logging into a website. This will likely make the iPhone the most convenient filterable smartphone.
3. Android's one advantage right now is that the Ranger Browser filter is web based, meaning you install it on your phone but set the filtering options by logging onto a website.
In conclusion, if you are happy with your current setup, v6 of the OS will not change anything. If however you are considering Android, you will need two apps to mirror what you have today:
a. AppLock: Locking access to the chrome browser, facebook, youtube, etc.
b. Ranger Browser: A new browser you can use for filtered Internet on the android
- Alternatively, NetNanny for the Android is also available and would allow you to keep using the default Chrome browser.
Please let us know if you have any other questions.
TAG Toronto
|
|
|
|
|
Posted 12/7/2012 2:19 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#231 Making Kiddush using non-kosher wine
|
|
|
Q. Dear Rabbi,
My husband and I will be posted to an army base in Inuvik for 3 months beginning Jan 2013. We are not religious but we do perform the Kiddush ceremony every Friday night. Normally we use "kosher" wine for the Kiddush. Since kosher wine is not available on the base, can we use regular wine for the ceremony? A friend of mine (she is very religious) told me that the prohibition against using regular non-kosher wine is no longer applicable because wine makers don't worship idols (or something to that effect).
Thank you.
A. The restrictions on non-kosher wine apply today as in the past. (That is indeed why we have certified kosher wine). When kosher wine is not available, you can recite Kiddush on the two chalos (kosher too). You would wash your hands for the bread prior to beginning the Kiddush recitation, and you hold the breads while saying it. You then substitute the bracha of Pri Hageffen with Hamotzi (O.H. 272,9). If no kosher bread is available you may use two matzos. If that is not available either, you may use beer instead.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 12/7/2012 1:59 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#230 Kashering counter tops
|
|
|
Q. We are planning to redo our kitchen. We would like to install counter tops that can easily be kashered for Pesach. Is that possible, or do counter tops of any material need covering for Pesach? If it is possible, what types are easier to kasher? A friend mentioned that some types of granite can be kashered. How does one know which types are acceptable and the best ways to kasher them?
A. Tur (O.C. 451) quotes three different opinions in regards to koshering stoneware. Most lenient is Rav Yitzchok M'simporno who considers rinsing (shtifa) sufficient to render stone utensils kosher for Pesach. On the other extreme, Tur quotes Rav Hai Gaon who maintains that stoneware is similar to ceramics and earthenware. In order to kasher and eliminate any chometz absorbed, they would have to be fired again at the high temperature of a kiln. Tur rules according to the intermediate Rif's opinion. He opines they can be made kosher as other utensils by using regular heat.
In principle, an uncoated slab of granite whose surface is free of irregularities, roughness and is totally polished and smooth can indeed be koshered, by scrubbing clean and then pouring boiling water over it from a connected kettle, (After not using it for twenty-four hours).
The CRC (crcweb.org) provides a list of different counter top materials and what they consider the way to kosher them.
Horav Shlomo Miller's opinion is that in practice, most commercially available stoneware counter tops may not be single slabs but rather composites and they are usually coated. The proper way to use them is by having them scrubbed clean and then totally covered.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 12/7/2012 1:55 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#229 Calling people on Shabbos so they wont worry and call the Police.
|
|
|
Q. There was the following report in the news in Eretz Yisroel. A woman who was supposed to be for Shabbos at her fiancé made a wrong turn and ended up somewhere else. Unfortunately, when she arrived at another house, it was Shabbos already and too late to call. Her parents were informed that she did not show up at her fiancées house and alerted the police. Police searched for her car with the aid of a helicopter. An alert was issued on television, radio, etc. One of her relatives commented that the girl didn't desecrate the Shabbos, but everyone else did while looking for her.
Aside from her first mistake in leaving too late before Shabbos to allow for mistakes, is there anything that she could halachically have done. And how should this incident be viewed?
A. Horav Shlomo Miller's Shlit"a opinion is that after the shkiah (sunset) but prior to tzeis hakochovim, she should have called police and inform them of the details of her predicament (calling home may have been futile, as they may have not answered the phone anymore).
The call should have been done with a shinui (proper alteration from the normal way of doing it). Such as first removing the handset from its cradle with the elbow and then dialing with the knuckles. This would constitute a shvus (Rabbinical prohibition) done during Ben Hashmoshos (the twilight period after sunset). Rabbinical prohibitions at that time are permitted in a case of great need or while performing a Mitzvah (O.H. 307,22 – 329,19 – Mishna Berura 342,1 – Kinyan Sholom 11).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 12/7/2012 1:52 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#228 Eating Fleishigs after Eating Feta Cheese
|
|
|
Q. What is the halacha regarding feta cheese? Is this considered a cheese that needs 6 hours before eating fleishigs?
A. Feta cheese is defined as a rich and creamy soft cheese originally from Greece, authentically made of whole sheep's milk, although many are now made with goat's milk or a mixture of the two. It has been around for centuries, modern-day, less robust versions may be made from cow's milk, skimmed milk, or partially-skimmed milk.
Feta cheese is classified as a soft cheese made of 45 to 60 percent fat whole sheep or goat's milk. The better fetas are aged (but not ripened) 4 to 6 weeks, cured in a salty whey and brine. Known as a pickled cheese, the flavor of feta becomes sharper and saltier with age. It is creamy white in color with small holes, a crumbly texture, and is normally found in square cakes. (from: about.com).
Feta cheese can be made kosher and it is indeed certified as such by major Kashrus organizations.
Ashkenazim wait six hours after eating hard cheese in the same way as they refrain from dairy after eating meat. (Remoh Y.D. 89,2).
Although feta cheese is heavily salted and stored in brine, Poiskim do not consider this to be a definition of hard cheese (Nesiv Hacholov p. 96).
Responsa Shevet Halevy (2,35) is lenient on salty cheeses even when aged over six months. (See also Rabbi Gordimer’s article on OU Kosher Org.)
Horav Shlomo Miller's Shlit"a opinion is that you do not have to wait six hours after eating common feta cheese that has not been aged six months.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 11/30/2012 12:54 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#227 Hiring a Badchan for a wedding.
|
|
|
Q. Why do some people hire a badchan at weddings, isn't that prohibited?
A. The Tur (E.H. 65) defines the obligation to gladden a chosson and kallah as a "mitzvah gedola", (it is part of the mitzvah of veahavta lereiacha kemocha), and it is achieved both by dancing for them and by saying things that will make them happy. The source is in Brachos (6b); "The reward for attending a wedding is for the words one says", "to the chosson that bring him joy" (Rashi ibid.). Perishah (E.H. 65) adds that it is alluded in the five voices mentioned in Irmiyahu (33:11) in regards to gladdening the chosson (Brachos ibid.). It is a long standing and established tradition in some communities to hire a professional badchan to favorably achieve the above (Ramossim Tzofim, Eliahu Zuta 20 - see also Maharil on Aseres Yemey Teshuvo)
The Talmud (Taanis 22a) also relates how Eliahu indicated to Rav Beroka that only a few present in the busy marketplace of Bei Lefet, were destined to the World to Come. They included two individuals that were comedians and would cheer up those who are depressed.
As mentioned above in the prior question, Mishna Berura (560,20) quotes the opinion of the Taz that the prohibition for a person filling his mouth with laughter in this world (Brachos 31a) applies even during the compliance of a mitzva such as a wedding or Purim. As mentioned, many Poiskim explain that this applies only to total engagement in laud uncontrollable hilarity and unrestrained frivolity and not when it is done with the proper spirit of this great mitzvah. (see Peleh Yoetz, erech chosson).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller shlit"a
|
|
|
|
|
Posted 11/23/2012 2:49 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#226 Making jokes while teaching or giving a Drasha.
|
|
|
Q. Is it proper for a frum teacher or Rav to make jokes in class or his drasha?
A. The Talmud (B'rachos 31a) mentions that: "It is prohibited for a person to fill his mouth with laughter in this world". Poiskim disagree whether this is only a propitious character quality (Rambam, Deos 2,7 - Ben Yehodoya, B'rachos 31a - Chida, Yair Ozen) or it is an actual Rabbinical prohibition (Ramban in Toras Ho'odom, Meiri ibid., Tur and Beis Yosef O.H. 560,6 et. al.) They also debate the reason. Some (ibid.) see it as form of mourning for the destruction of the Bais Hamikdosh, and therefore it did not apply when it stood. Others (Rabeinu Yonah, Ritvo ibid.) explain, that unrestrained frivolity can lead one to be drawn after worldly pleasures and cause the neglect of mitzvos and is therefore always relevant. Shulchan Aruch (O.H. 560:6) rules the above to be a prohibition and Mishna Berura (ibid. 20) quotes the Taz opinion that this applies even to a mitzva, although other Poiskim disagree (Orach Meishorim 30,9 - B'rurey Halochos 61)
However, a very fundamental distinction should be made, between a humorous story used to illustrate a point in Torah learning and what is referred to as "filling ones mouth with laughter", which connotes a total engagement in loud uncontrollable hilarity and unrestrained frivolity (Yosef Ometz and Birkas Yehoshua, B'rachos ibid. Tzidkas Hatzadik 260, see also Aruch Hashulchan 560). Also great care should be taken in not deriding or embarrassing anyone.
The Talmud (Shabbat 30b) relates that Rabbah would begin his teaching with a humorous and witty story and his students would laugh. So has been throughout the ages the way of many renowned lecturers and Magidim, who used comical parables as teaching tools. All in the spirit of the adage mentioned in Pirkei Avos (6,6) that the knowledge of Torah is acquired through joy.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller shlit"a
|
|
|
|
|
Posted 11/23/2012 2:46 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#225 Lighting more than 2 candles for Shabbos
|
|
|
Q. Is there a mitzvah to light more than the two usual (Shabbat) candles, if yes is there a maximum?
A. Remoh (O.H. 263,1) posits that one may add three or four lights. Mishna Berura (ibid.) mentions that some light seven candles, symbolizing the days of the week and some add ten, representing the Ten Commandments. Likutey Mahariach explains the widespread custom to aggregate a light for each newborn child, as an allusion to the Talmudic aphorism; "One who is habitual in (kindling the Shabbat or Chanukah) lights, will merit sons who are Torah scholars (Shabbat 23b). Nishmas Ysroel (2,33) mentions the practice of adding lights for deceased parents too. Maase Rav (112) relates that the Gaon of Vilnah would light many, many olive oil lights, until the doctors restrained him. Hechal Avodas Hashem (5,46) in B'nay Ysoschor's name, recommends thirty-six lights. There are other Kabbalistic traditions that differ in the numbers.
Horav Shlomo Miller's Shlit"a opinion is that one should maintain his own family or community traditions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 11/16/2012 2:27 PM |
Tell a Friend
| Ask The Rabbi |
Comments (2)
|
|
|
|
|
|
|
#224 Lighting only 2 Shabbos candles when traveling
|
|
|
Q. A woman that usually lights many (Shabbos) candles (at home), when she travels, does she have to light all of them or only the basic two?
A. Horav Shlomo Miller's Shlit"a opinion is that today most women when they travel or visit, only light the customary minimum of two candles. This implies that any particular woman, when she begins to light candles assumes this established majority tradition, and needs to light no more than two. (See; Tamtzis Halochos 263,20 and Vehoish Mordechai 3,2 for a similar response)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 11/16/2012 2:24 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#223 Lighting an electric light for Shabbos
|
|
|
Q. If (a woman) turned on (on Erev Shabbos) the electric light but then could not latter light the candles, as it became late. Does she now have to light one more candle?
A. Many Poskim rule that you comply with the mitzvah of hadlokas neiros using electric light. (Bais Ytzchok Y.D. 120,5 – Machze Avrohom 41 – Dvar Halocho 39 – Sh'miras Shabbos Kehilchoso vol. II, p. 34 et. al.). Some Poskim permit even making a brocho.(Pekudas Elozor O.H. 22, see Yalkut Yosef, Shabbos p.189 et. al).
Oitzer Dinim (9,29) quotes a lenient answer to this question in the name of Horav Ovadya Yosef Shlit”a and no new light has to be added in the future. Shebet Halevy (5,33) and Kinyan Torah (6,9) disagree
Horav Shlomo Miller's Shlit"a opinion is that if she indeed turned on the electric lights) specifically with the intention that this light should be lit for Shabbos (as some women do), she does not have to light any additional candle in the future. (see a similar opinion in Melamed Lehoil O.H. 46 and Avney Yoshffoh O.H. 55)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 11/16/2012 2:20 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#222 lighting only one candle for Shabbos
|
|
|
Q. If a woman lit only one (Shabbat) candle instead of the customary two, does she now have to light in the future one more light?
A. Biur Halocho (263,1) quotes Pri Megodim's opinion that even if only one candle was forgotten or neglected the penalty of adding one more light applies. Biur Halocho disagrees as this is only a tradition, we should be lenient and not impose any castigation. (see also Yesodey Yeshurun, Shabbos p. 137 for similar opinion and Shabbos Hamalkoh p. 145 for a dissenting one).
Horav Shlomo Miller Shlit'a agrees with the lenient opinion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 11/16/2012 2:17 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#221 Doing Melacha on Sunday before Havdolo.
|
|
|
Q. If one goes to sleep before Shabbos is over and wakes up Sunday morning, must they Baruch Mavdil before doing any melacha?
A. Shulchan Oruch (O.H. 299, 10) rules no to do any melocho until one recites havdolo or says "Boruch hamavdil bein kodesh lechol". If one forgot or was unable to recite havdolo at the end of Shabbos, there are two dissenting opinions as to if one should recite havdolo during the next three days or only on Sunday (ibid. 5).
Horav Shlomo Miller's Shlita opinion is that this applies not only to eating but to performing melochos as well.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 11/16/2012 2:14 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#220 Wearing a rain coat that changes in the rain on Shabbos
|
|
|
Q. My daughter has a grey rain coat that when it gets wet in the rain, has a pattern of black flowers that become visible, and goes away when it dries. Can this be worn on Shabbos? Are the flowers becoming visible considered painting or dyeing?
A. Horav Shlomo Miller's Shlit"a opinion is that if you wear the coat without specific intention of the fabric changing or showing hidden designs when it becomes wet, it is permitted to use on Shabbos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 9/21/2012 4:14 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#219 Taking blood tests on a fast.
|
|
|
Q. Is it permitted to take a blood test on a day of fasting (some blood tests require fasting) like Tzom Gedalia, as it is similar to bloodletting, which we learned is not allowed when fasting?
A. Indeed the Talmud mentions not to do hakozas dam (bloodletting) when fasting (Shabbos 129a, Taanis 25a). Rivavos Ephraim (1:340) rules in regards to the prohibition of bloodletting on the eve of every Yom Tov (see Tur O.H. 468:3), that it does not apply to the common blood tests of today, as the amounts extracted are small and do not cause weakness or debility.
Horav Shlomo Miller's Shlit"a opinion is that it is permitted especially at the end of the taanis, when it is close to breaking the fast.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 9/21/2012 1:22 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#218 Making a Shecheyanu on esrog jam
|
|
|
Q Can you make Shecheyanu on jam made from Ethrogim on the second night (of Rosh Hashonoh)?
A. The Tur and Bais Yosef (O.H. 583) quote from Talmud Kerissos (6a) that one should eat on Rosh Hashonoh esrogim as a good siman. (In our text-version of the Talmud the word esrog is omitted). Ben Ish Chay (Parshas Reeh) mentions that it was a Yerushalmi tradition to eat esrogim on the second night and recite shechecheyonu on them. He adds, that in his city, the esrogim were indeed sweet, but hard to find before Sukos. The ones they did eat were the ones left over from last Sukos and were consumed on Tu Bishvat, but no shechecheyonu was said, since that brocho was already recited during Yom Tov on them. A similar opinion is to be found in Leket Yosher (p. 149) and in Hoelef Lecho Shlomo (O.H. 92).
A number of other reasons are mentioned by Poiskim not to recite shechecheyonu on a esrog. Mishna Berura (225:16) quoting Shaar Ephraim and Mor Uketzio, explains that since the esrog fruit remains in its tree from year to year there is no recognizable pleasure in its renewal. Sdei Chemed (Brochos 2:2 in the name of Yofe Lalev) reasons that since the esrog is also compared to a vegetable (Bikurim 2) no shehecheyonu is said.
If the esrog was also preserved as a jam there are numerous Poiskim who opine that the blessing is omitted, since it can endure for many years in that state and its beginning will remain unidentifiable. However, some Poiskim maintain that if the esrog is fresh and it was not used on Sukos, shechecheyonu can be recited as was the Yerushalmi minhag quoted above. (Tehilo Ledovid p.153 - Eitz Chaim, Hilchos Suko p.352).
Horav Shlomo Miller's Shlit"a opinion is that you can use a new fresh esrog (not preserved) on the second night of Rosh Hashonoh, for reciting shechecheyonu by the kidush.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 9/14/2012 1:08 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#217 Staying away from sour or bitter foods on Rosh Hashonoh
|
|
|
Q. I know we stay away from bitter foods on Rosh Hashanah, does that include lemon on ones tea, salad dressing, and sweet prepared chrein?
A. The Minhag not to eat bitter or sour foods as a Siman or symbol for a sweet new year, goes back to the time of the Geonim. (Tshuvos Hageonim 114 - Chida in Tov Ain 18,91). Mishnah Berurah (583,5) mentions only not to eat foods cooked with vinegar. Chida (More Baetzvah 9,254) includes lemons too.
Many Poiskim differentiate between things sour or bitter (vinegar, chrein) and sharp tasting foods (pepper, onions, charif or jalapenos), permitting the latter as they are mainly condiments and make the food taste better (Bikurey Chaim 20,3, quoting R.N. Gestetner Shlit'a - Kovetz Minhogei Isroel 5, p.135).
Rav Yisroel Dovid Harpenes in Mikdash Israel (Yomim Noroim 111) permits sweet lemon tasting soft drinks or tea with lemon and sugar, as they convey the positive idea of a sour or acid taste being changed into sweet, similar to the salt in the chala being transformed by dipping it into honey. By the same token, he sanctions eating salads with dressing that has a bit of vinegar; he also permits grapefruit with sugar and prepared sweetened chrein (ibid. 110, 112, and 113). He quotes Horav M. Feinstein ZT"L as saying (on eating fish with chrein) that its good taste symbolizes a "geshmak'n yohr", a good tasting year. (Some attribute this saying To Rav Gifter ZT"L)
Horav Shlomo Miller's Shlit"a opinion is similar, however he disagrees about chrein and recommends not to eat it, as its bitter taste dominates, and it is also used as Moror or bitter herbs on Seider night. (see question 115).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 9/14/2012 1:04 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#216 Using honey substitutes on Rosh Hashonoh.
|
|
|
Q. Someone that has an allergy reaction to pollen and was advised to stay away from bee honey, should he use date honey or maple syrup (on Rosh Hashanah)?
A. Throughout the Torah, honey by and large refers to date honey (see Rashi Vaikra 2:11-12, Talmud Kesuvos 111b, Mechilta 13:5), however, as Rashi (ibid.) points out: Any sweet fruit extract is called honey. Nevertheless, some Poiskim write that the preferred honey on Rosh Hashonoh night is bee honey (Nitey Gavriel Rosh Hashono 28:9 quoting Leket Yosher and Midrash Pinchas). Ben Ish Chai (Nitzavim 4) maintains an opposite opinion. Bees, he says, represent Din or judgement since they sting, so date honey or other fruit sweeteners are preferred. Leket Yosher, argues back that bee honey represents the transformation of Din into sweetness.
Horav Shlomo Miller's Shlit"a opinion is that if bee honey is to be avoided, one should use date honey. If that is not an option, maple syrup or any other sweet fruit essence is acceptable. In their lack one may use even regular sugar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
|
|
|
|
|
Posted 9/14/2012 12:57 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#215 Using salt and honey on Challah on Rosh Hashanah
|
|
|
Q. On Rosh Hashanah night do you put salt on the chala together with the honey? If yes which is first?
A. There are a number of different minhoggim.
a) Immersing the chala slice in salt and then same side in honey (Kaf Hachaim 583: 4, Ktzei Hamateh ibid.). Immersing three times in salt and then twice in honey (Divrey Chaim – Munkatch).
b) Dipping one side of the slice in salt and the other in honey (Shalmas Chaim 1:39)
c) Dipping in salt and eating a kzais and then immersing in honey and eating again. (Taamei Hamihaggim 706). Some reverse this order (Reshimas Devorim 2 p.23)
d) Eating two different slices of chala, first one dipped in salt, then another in honey.
e) Some reverse the order (Shalmas Chaim 1: 346)
f) Not to immerse in salt at all, however a salt container should be placed on the table. (Orchois Rabeinu 2 p.173, Nitei Gavriel 28:7:17)
Horav Shlomo Miller's Shlit"a advice is to follow your own family minhag.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
|
|
|
|
|
Posted 9/7/2012 2:16 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
