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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2228 Breaking a Story
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Q. (Re- question 2227 above .) If the answer to the above question is no, (Studying math and sciences, when used for Torah purposes, can be counted as actually learning Torah), why would it not be similar to the history stories or even the funny stories used as meshalim by Maggidim (such as the Duvner Magid or the Chofetz Chaim), to explain Musar or the Parsha? If that is Torah I assume, why would not also the math and sciences needed to explain the Halacha questions?
If those secular subjects, when needed and used for understanding Torah, do become a part of Torah, would one have to make a Birchas Hatorah, before studying them?
A. Please refer to the above answer, as to the fundamental difference between the Torah we received from Hashem and secular studies, even when used for explaining parts of the Torah. Therefore, Horav Shlomo Miller's Shlit'a opinion is that no brocho should be recited on them.
Shulchan Aruch (O.H. 307: 16) rules that one is not allowed to read during Shabbos stories and meshalim of secular value. Mishna Berura (ibid. 58) adds that reading (of the history books of)Yosephus Flavious, Sefer Hayuchsin, Divrei Hayomim of Rav Yosef Hacohen and Shevet Yehuda, is permitted on Shabbos, since one may learn from them words of musar and fear of Hashem, even when written in other languages. It seems that there is indeed if not Torah value, at least some musar and ethical value on those stories.
In Pirkei Avos (3: 9) we read Rabbi Yaakov said: if one is studying while walking on the road and interrupts his study and says, “how fine is this tree!” [or] “how fine is this newly ploughed field!” scripture accounts it to him as if he was mortally guilty. Minchas Shabbos explains, that it refers to one who wants to abandon his Torah learning, for trying to reach Hashem by concentrating only in the beauty of nature and the splendor of Creation. However, that appreciation of nature and the wonders of the universe, can be used effectively only together with the Torah one learns. It is not Torah by itself, just as tefilah and prayers are not.
Talmud (Shabbos 30b) teaches that Rava, before beginning a lecture would tell a "Milsa D'bedichusa," a humorous story or witticism that would make people laugh. Meforshim point out that it was part of the Torah learning experience with simcha and joy (See Menuchas Sholom p. 48 and others).
However, Pnei Yehoshua (introduction to Kesuvos) maintains that they were words of Hagad'ta.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/28/2019 2:09 PM |
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# 2226 Pick and Choose
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Q. I went to a crowded kiddush on Shabbat and there was not enough place to hang the raincoats. The guests just pile them on a table. After the kiddush, they were searching the pile. each picking coats from the mixed pile, and putting down the unwanted ones, until finding one's coat. Since this was a case of picking the coats not wanted to find the right one, is that not a clear case of borer pesoles mitoch ochel,(sorting and separating the unwanted from the wanted) and it should be prohibited on Shabbat?
A. Poskim permit picking unwanted items when one's intention is to reach the wanted ones. (Mishna Berura 319: 15, Shemiras Shabbos K. 3: 47 and others, - see Piskei Teshuvos ibid n. 195), as long as it is done for immediate use.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/28/2019 1:49 PM |
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# 2225 Watch And Wear
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Q. May one wear bigdei Shabbos for a date or job interview, or other cases of need, or is this a chisaron in kavod Shabbos? May one trim his nails or get a haircut l'kavod a date or an interview? (In poskim, the actions of trimming nails and getting a haircut are mentioned with respect to Shabbos, so perhaps doing these actions l'kavod an interview indicates that one is c"v [chas vesholom - G-d forbid], equating the chashivus of the interview with that of Shabbos Kodesh).
A. On question 1764 regarding to a person who can afford only one suit (jacket) and he would like to wear it both on Shabbos as well as when he davens during the weekdays, we wrote: Shulchan Aruch (O.H. 262: 3) rules that one should wear better and specially dedicated clothing for the honor of Shabbos... In regard to wearing Shabbos clothing for daveninig during weekdays when in need, Horav Shlomo Miller’s Shlit’a opinion is that it can be used for davening.
See also question 1765 addressing one traveling, if he has to take with, both his Shabbos and weekday taalis, or if one is medakdek to use special Shabbos shoes, can he be lenient when traveling, we wrote; “From Shulchan Aruch (O.H. 262: 3), Mishna Berura and other Poskim it appears that there are two distinct opinions as to how to comply with the obligation to wear special and dedicated clothing in honor of Shabbos. Halachikally, it suffices if the suit and hat are used only for Shabbos, while inner garments including shirts, as long as they were washed for Shabbos, that already makes them special and dedicated. Shoes are similar, and they should be shined or cleaned. (Rav Poalim 4: 13, Yisodei Yeshurun p. 26, et. al.).
However, others assert that all clothing should be dedicated only for Shabbos use, including shoes and taalit kattan (Arizal and Mekubalim as quoted in Magen Avraham ibid. 2, Moreh Be’etzba 4: 139, Kitzur Sheloh, et. al.).” (See also questions 1147 and 844 in regards to wearing Shabbos clothing on Tisha Beav when it falls on Motzei Shabbos.
On question 1846 concerning the change of clothing for reciting selichos on Motzei Shabbos, we wrote: Nitei Gavriel (Rosh Hashana 8: 6) writes that those who accustom to say selichos on Motzei Shabbos, the minhag is to recite them wearing Shabbos clothing. He mentions that the reason is that usually we don’t remove Shabbos clothing after Shabbos. However, the minhag Chabad and Stolin is to wear weekday’s clothing...
On Motzei Shabbos Yalkut Yosher (p. 58) and others (See Piskei Teshuvos ibid.), assert that the common minhag is to wear them until one goes to sleep. Similarly, they permit wearing Shabbos clothing when attending weddings and simchos, although some are stringent (ibid. quoting Medresh Ruth, Avnei Yoshfo 5: 46)).
From the above we can deduce that on the onset, one should preferably when possible avoid wearing Shabbos clothing for job interviews. However, in respect to trimming nails or getting a haircut for a date or an interview, the common minhag is to be lenient when it is needed.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/28/2019 1:41 PM |
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# 2224 Getting a Good Name
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Q. I heard in the name of Horav Miller that the name of the masechta we are currently learning in Daf Hayomi is not to be called "Eiruchin", as most do, but rather "Arachin." Is that correct.
A.
Horav Shlomo Miller's Shlit'a opinion is that indeed the correct
pronunciation of this masechta is Arachin (As it appears in the Art
Scroll edition). "Erech," is similar to the word
"chelek" (part) and its plural is "chalakim."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/28/2019 1:26 PM |
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2223 Heartfull Blessings
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Q. What brocho should one make on hearts of palm?
A. The heart of palm is eatable and is usually defined as a vegetable harvested from inner core and growing bud of certain palm trees. It is usually harvested from the top of young palm trees. It can be cooked or eaten raw, sometime people call it swamp cabbage strew. Though they resemble white asparagus, the flavor is more delicate. Because of its nutritious value, it has become more available, usually eaten as a salad or added to it. Currently the most popular palm trees for hearts of palm are Palmitos and Peach Palms. These palm trees reach a height of about 9 feet in 12 months. When the tree reaches this stage, the center stem is cut and the top half of the trunk and the leaves are discarded. The remainder of the trunk is peeled, leaving about a 30-inch long heart. Due to concerns about deforestation, mature trees are not harvested; rather, they plant new trees specifically to harvest the heart. After the center stem is cut, another stem will take over and become a center stem, regenerating the trunk and leaves. This process can repeat about ten times before the tree can no longer regrow. (Wikipedia, Kosher Spirit and others)
Contemporary Poskim disagree as to what brocho should be recited on it. Vezos Habracha rules that the brocho should be Hoadama. Halacha Yomis from the OU mentions that "HoRav Belsky, zt”l ruled that the bracha for hearts of palm is Borei Pri Ha’adama. The Gemara (Berachos 36a) cites a disagreement between Rav Yehuda and Shmuel as to which bracha should be recited on kora or koireh (interpreted in the Artscroll Talmud and others as “palm shoots” or hearts of palm). According to Rav Yehuda the bracha is Ha’adama and according to Shmuel, it is Shehakol. The Gemara concludes that since one does not plant a palm tree having in mind to harvest the hearts of palm, the halacha follows the opinion of Shmuel that the bracha is Shehakol. Rav Belsky explained that today, since palm trees are planted with the intent of eating the hearts, the appropriate bracha is Ha’adama. Although hearts of palm grow on a tree, the bracha is not Ha’eitz, but rather Ha’adama. This is because hearts of palm are not an actual fruit, but the core of the stem of the tree. Since they are part of the actual tree and not fruit, the bracha is downgraded from Ha’eitz to Ha’odama"
Star K Kashrus Kurrents (2011) writes; "The variety of palm tree which is most widely used for canning hearts of palm is the peach palm. Although the peach palm does produce an edible fruit, the peach palms which are used in commercial heart of palm production are specifically planted for the hearts and not for the fruit. For this reason, Rabbi Heinemann, shlit”a, paskens that the hearts should be considered the primary fruit of the peach palm, and the brocha on hearts of palm is Ha’eitz.
Shulchanaruchharav.com asserts that: "The blessing that is to be recited on the heart of the palm is Shehako.l [However, this only applies towards the heart of a wild palm tree, or the heart of a palm tree that was planted for the purpose of harvesting its dates.However, palms that are planted for the sake of harvesting their hearts, receive the blessing of Hadama."
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised in the name of Horav Shlomo Miller Shlit'a.
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Posted 6/28/2019 1:14 PM |
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# 2222 Walking Alone In Memory Lane
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Q. On a shul bulletin, the time for Yizkor is posted. Why? Does Yizkor need a minyan?
Can a patient say Izkor when he has to stay in bed?
A. Poskim rule that a minyan is not required for reciting Yizkor (Dudaei Sadeh 12, Moadei Kodesh p. and others). However, as applies to other tefilos, it is better when they are said in a group and by many, as the Talmud (Berachos 8a) teaches; Rebi Nassan says: Hakadosh Baruch Hu, does not despise the prayer of the many.
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 6/25/2019 2:26 PM |
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# 2221 Bring Up The Date
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Q. If an error was made on the date of the death of the deceased, engraved on the matzeiva. It was discovered many years later, and is hard to correct it now without it looking fixed and unattractive. Can the date be totally erased? Is the date essential in a gravestone? Should a new matzeiva be placed?
A. Maharil (Y.D. 348), Nitei Gavriel (Avelus 2: 66: n. 10) and others mention that the minhag and tradition is to write on the matzeiva the date of the decease. In principle, one should make a matzeiva similar to the others on that cemetery. Certainly there should be no errors inscribed on the date of the monument.
Horav Shlomo Miller's Shlit'a opinion is that if fixing the matzeiva will make it unattractive, it may be preferable to replace it with a new one. If that is not an option, a plaque with the corrected date should be firmly attached to the old matzeiva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/21/2019 1:31 PM |
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# 2220 A Fragrant Perfumed Repellent?
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Q. Can one use suntan and insect repellent liquid oils and lotions during Shabbos and Yom Tov, for skin protection when walking outside during the summer? Can you also spray the new aromatic insect repellent on clothing?
A. Poskim permit using suntan and insect repellent liquids, oils and lotions, when they are thin, of low viscosity, and of flowing consistency. They also should not be for medicinal use. (Piskei Teshuvos 327: 1).
Horav Shlomo Miller's Shlit'a opinion is that it is permitted to spray repellent on clothing also, even if it has some aroma, since the main intention is not to impart fragrance, but to repel insects.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/21/2019 1:22 PM |
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# 2219 Read The Lips
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Q.
Someone is taking needed medicine that causes as a side effect dry
skin and very painful dry lips. Can he use in Yom Tov a lipstick for
treating his condition? Placing oil or Vaseline on his lips, does not
seem to help much.
A.
Shulchan Aruch (O.H. 327: 1) rules that one should not use oils when
done for medicinal purposes. However, Poskim permit when there is
great need. (Be'er Moshe 1: 36).
Poskim
prohibit the use of lipstick on Shabbos and Yom Tov (Igrois Moshe
Orach Chaim 1:114, Yabia Omer 6: 37, Menuchas Ahava 13: 6, et.al)
Horav
Shlomo Miller's Shlit'a opinion is that in since the stick is solid,
one should not use it on the first day of Yom Tov. However, on the
second day which is only Rabbinical, when in need he may use with a
shinui, or change such as holding still the lipstick in one's hand,
and moving the head and lips around it.
Rabbi A. Bartfeld as revised by
Horav Shlomo Miller Shlit'a
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Posted 6/21/2019 12:50 PM |
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# 2217 The Taste of Smell
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Q. There are different food scent additives available in stores, that enhance the smell of dishes and are highly recommended for people with diet limitations such as salt or sugar, as they compensate for their shortage. Is it permitted to add those scent additives to food in Shabbat or is it molid?
A. Our Torah recognizes in many ways the importance of smell and fragrance, as with reciting correct brochos, in korbonos such as ketores, or in smelling prohibited smells.
We are aware that if you pinch your nostrils when you eat, you’ll rarely taste anything. That fact is why food scientists use chemical aromatics, essential oils, and botanical extracts to enhance the flavor of food and beverages. the use of aromas to compensate for the loss of taste in low-salt or low sugar food.
Poskim disagree if there is a prohibition of molid when adding aromatic agents to food.
Shulchan Aruch (O.H. 511: 4) rules that it is prohibited in Yom Tov to burn mugmar or to scatter various spices over coals and create incense for perfuming a house or utensils, however, it is permitted to do so for sweetening fruits. Eliahu Rabba (128: 8), Chacham Tzvi (92), Shaar Hatzion (511: 18), Aruch Hashulchan (511: 12), Shemiras Shabbos K. (11: 39) and others rule that there is no molid prohibition at all on imparting scent to foods, as we add all kinds of spices to them. Others disagree (See Piskei Teshuvos 322: n. 67).
Horav Shlomo Miller's Shlit'a opinion is that one can be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/21/2019 12:39 PM |
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# 2216 Pass The Body Smell Test?
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Q. (See question above) Can one use cologne or liquid perfumed deodorant applied directly on the body during Shabbat, if it also passes on by contact an aroma to the clothing one is wearing?
A. Mishna Berura (511: 27) writes that the prohibition of molid or creating fragrance on clothing and utensils is only Rabbinical. Therefore, if there is no intention on perfuming the clothing, rather just removing bodily odors, Shulchan Aruch Horav (511) permits using it.
Shemiras Shabbos K. (13; n. 82) rules that one may use a handkerchief or other garment that has been perfumed before Shabbos.
Horav Shlomo Miller's Shlit'a opinion is that it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/21/2019 12:37 PM |
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# 2215 A Smell Test
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Q. Can one use cologne or liquid perfumed deodorant applied directly on the body during Shabbat, if it also contains some medical ingredients for alleviating skin conditions?
A. Poskim disagree in regard to creating aroma on the body. Some prohibit (Hilchos Ketanos - 1: 19, Sheilas Yaavetz, Shoel Umeishiv - 2: 2: 7, Ben Ish Chai - Tetzave 11, and others)
Mishna Berura (128: 23)mentions that Cohanim may wash their hands on Yom Tov with water that contains aromatic oils, since there is no prohibition to create or be molid fragrance on the body, but it is forbidden on objects or garments (ibid. 322: 18). Eliahu Rabba (128: 8) and Chacham Tzvi (92), among others are also lenient. Ginas Verodim (3: 16) argues that the aroma given to the body does not last or endure, since the sweat wears it off.
Minchas Yitzchok (6: 26) maintains that the stringent opinions are more numerous than the lenient ones. And even the Mishna Berura (ibid.) may only be referring to the hands and to other parts of the body.
Mishne Halochos (7: 46) and Yabia Omer (6: 35) and others, mention that the tradition is to be lenient when one uses it on the body, to mask or remove bad odors affecting him.
Piskei Teshuvos (322: n. 34) permits when there is also medical advantages, as one's intention may be for those benefits.
Horav Shlomo miller's Shlit"a opinion is also to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/21/2019 12:35 PM |
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# 2214 The Wine Gifted
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Q. (See question 2199, for Otzar Beis Din definition). Good morning Rabbi. I received as a gift a wine from Israel that says on the label: "otsar bet din exported after biur".
I would like to return the bottle to the LCBO and exchange it for another wine.
Is there an issue of giving Shmita produce to a non jew ?
Thank you for looking into this matter. (See picture att.)
A. As mentioned in the prior question wine marked “Otzar Bet Din” has kedushas Sheviis and must be treated accordingly. It has many limitations advised by Poskim, (although some disagree), such as he wine should not be intentionally wasted, even for “ritual” purposes. Therefore, if such wine is used for Havdalla, the customs of pouring out a bit of wine and extinguishing the candle in it, or placing drops of wine in one’s pockets, etc. should not be observed. Similarly, if this wine is used at the Pesach Seder, the custom of spilling out drops of wine while reciting the Ten Plagues should also not be observed.
It is forbidden to cook wine with kedushas Sheviis since this is not the ordinary way of using it. One should note, therefore, that wine marked Otzar Bet Din is not mevushal. In principle, produce of the Shemita year should not be removed from the land of Israel. Therefore, one who is traveling abroad should not take Otzar Bet Din wine with him.
In spite of the above, some Batei Din do allow the export of wine made from grapes that were grown specifically for this purpose, and therefore one may find bottles of Otzar Bet Din wine, with kosher supervision, in other countries. If one obtains such a bottle of wine abroad, and one considers the hechsher reliable it may be used but should be treated with kedushas Sheviis.
Due to the many limitations described, Horav Shlomo Miller's Shlit'a opinion is that, the wine cannot be exchanged at a liquor store for another wine. The Rov suggested to return the wine to the one who gave it, explaining that he does not rely on that hechsher or sending it back to the particular Otzar Beis Din in Eretz Yisroel who dealt with it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a.
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Posted 6/18/2019 2:23 PM |
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# 2213 The True Joy
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Q. One who is seating shiva is prohibited in learning Torah, but is allowed to learn the sad parts of the Torah and the laws of avelut. What happens when even learning those, grants one great joy? Is he allowed to learn the Halachot of mourning, which he needs?
A. Shulchan Aruch (Y.D. 384: 1 - 4) rules that one who is in mourning should demonstrate sadness, and abstain from learning Torah, since it grants joy and happiness to the one who learns it.
However, since one has to learn the Halachos of mourning in order to keep them, Horav Shlomo Miller's Shlit'a opinion is that he is permitted to do so.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a.
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Posted 6/14/2019 7:57 PM |
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# 2212 A Baruch Hashem Loss?
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Q. Re- question 2158. If the shuls where he lives don't say "Baruch Hashem Leolam", and therefore, if he follows the above P'sak, his family Minhag to say it will disappear because of disuse, is that a reason to say it even if his Amidah prayer will be started later than when the Tzibbur starts but he will still start when the Tzibbur is davening?
A. On question 2158, in regard to someone who davens maariv in a minyan that is too fast, and he can't say the complete "Baruch Hashem Leolam" before beginning the amida betzibur, we wrote: "Horav Shlomo Miller's Shlit'a opinion is that the added section of "Baruch Hashem Leolam" before beginning the amida, has to be said complete or not at all. If one will not be able to begin the amida together with the tzibur, it should be totally omitted."
The Rov's opinion is that if you daven constantly in a congregation that omits "Baruch Hashem Leolam," you should also not say it at all, regardless of your prior minhag.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/14/2019 2:59 PM |
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# 2211 Picking the Brain on Picking Away
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Q. I see someone in shul organizing Siddurim, Ashkenass from Sefard is there any way that’s not assur if it’s not for immediate use? Must I rebuke? Suppose I have no current rapport with this person should I try to establish a rapport first?
Shkoyach
A. Poskim rule that when sefarim are arranged in order on a shelf, one next to the other, since they are not piled or mixed, there is no borer involved and one may take the sefer he desires, even it is to be used later on. (Lehoros Nossan 3: 22, Meor Hashabbos 4, Maaseh Ish p. 109 quoting Chazon Ish and others).
However, some maintain that the above applies only when the name or the kind of a sefer can be easily recognized by its color or clear written title. Otherwise it may be considered as being in a mixed pile. (Shemiras Shabbos K'. 3: 220, quoting Horav S.Z. Auerbach zt'l),
When many sefarim are piled on a table, one on top of the other, it is prohibited in principle to pick them and organize them, if they are needed later on.
Poskim mention some exceptions. As when sidurim that are of one single nusach, but some are larger or newer and therefore in principle, could be readily be used by all. In that case, there may not be a issue of borer at all, since all sidurim are seen as only one single kind of items. (Piskei Teshuvos 319: n.191).
Others permit when one picks the different seforim one by one, and reads from each a bit, before he places it on their new selected location. (Oz Nidberu 8: 9, ibid: n. 192). Some maintain that just taking the very one on top of the pile each time, is not included in the borer prohibition (ibid. 193). There are opinions that are lenient, when the seforim find themselves in an exposed or dishonorable situation (Mishne Halochos 15: 114, Yabia Omer 5: 31, et al.).
Horav Shlomo Miller's Shlit'a opinion is that one should be machmir and not reorder sidurim of a different nusach for later use., if they are not clearly and distinctly recognizable and well marked, However, one does not have to rebuke the one who is lenient and does so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/14/2019 2:38 PM |
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# 2210 Black and White About Black and White?
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Q. We recently learned in the Daf, that a Kushi or black cohen is considered a baal mum or blemished and can't serve in the Temple, (or according to some as Shaliach Tzibur). Is that not clear racism?
A. Mishna (Bechoros 45b) teaches that the "cushi, the gichor and the lavkan" which are individuals with unusual skin pigmentation. If they are Cohanim they would be disqualified from serving the avodah in the Beis Hamikdosh. The Talmud further explains that cushi is a Cohen whose skin is very dark. The gichor is one who is very red and the lavkan is one who is very white. (following Art Scroll translation).
Being a Cushi is not a term that connotes being faulty and imperfect or implies discrimination and bigotry.
On the contrary, the pasuk (Amos 9: 7) reads: "Are you not like the children of the Cushites to Me, O children of Israel? says Hashem.
In Parshas Behaloscha (12: 1) we read that: "Miriam and Aaron spoke against Moshe regarding the Cushite woman he had married, for he had married a Cushite woman." Rashi, explains that the name Cushi connoted her beauty, acknowledged by everyone.
Talmud (Eiruvin 96a), teaches that Michal bas Kushi donned tefilin. Rashi explains she was the daughter of Shaul Hamelech. (Moed Katan 16b)
Horav Shlomo Miller's opinion is that we are dealing here with a Cohen born white, that by disease or illness suffered skin discolorations to extremes of black, red or white. The Rov compared it to the related discolorations of the esrog, that has nothing to do with race or discrimination. See similar interpretation in Reishis Bikurim (Bechoros 40b), Mishnas Avrohom (p.194), and others. See also Shulchan Aruch (O.H. 225: 8).
An analogous explanation is also to be found in the verse (Shmuel 2: 6: 8): "And Dovid was angered because Hashem had made a breach upon Uzzah." And the Talmud (Sotah 35a) explains; his face became blackened from pain.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/14/2019 2:26 PM |
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# 2209 Really! No Brocho on Cheesecake?
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Q. What is Horav Miller's opinion on the correct brocho on cheese cake?
A. Much has been written by different Poskim in regards to what brocho or brochos should be recited on cheesecake. Mishna Berura (212: 1) rules that usually the dough is considered the primary ingredient and only mezonos should be recited even if there more cheese than dough, or if the cake is eaten mainly because of the cheese. However, if there is only a thin strip of crust, just to permit one to handle the cheese, the crust becomes secondary to the cheese and Shehakol should be recited.
Laws of Brachos (7: p. 219) writes in general the crust also adds flavor so the Bracha is Mezonos. However, if the crust is only meant to hold the cheese, the brocho should be Shehakol. See also Vezos HaBrocho (11: p. 92) and others.
Horav Shlomo Miller's Shlit'a opinion is that due to the many different and changing factors involved and the different variations of this cake, preferably one should recite a brocho on a separate piece of certain mezonos and then on a certain shehakol, before eating the cheesecake.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2019 2:57 PM |
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# 2208 Divide and Care
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Q. This year, Shabbos is Erev Shavuos. Since we are going to eat a seuda (meal) of Yom Tov at night, many avoid eating shaleshsudos (the third meal of Shabbos) after mincha, before the shekia (sunset). It is common to divide the seuda after davening in the morning, into two parts. That is, one may wash hands, eat the fish and then bentch, and then wash netila again and eat the cholent, and that will become the shaleshudes meal. How long should one wait between one meal and the other? Should one wait until after chatzos (midday)?
A. On question 1943 we wrote: "Horav Shlomo Miller’s Shlit’a opinion is that on the onset, one should not wait to eat the seuda on Shabbos morning until after chatzos, even if one drinks something before. (Rambam H. Shabbos 30: 9, Kaf Hachaim 291: 2, See Shulchan Aruch 288: 1, Mishna Berura ibid. 1, Piskei Teshuvos ibid. n. 6).
The Rov also maintains that one should avoid on the onset eating two meals, immediately one after the other, as one may incur in the prohibition of reciting unnecessary brochos (Mishna Berura 291: 14 -17) unless one makes a significant hefsek, such as taking a walk outside (ibid.) or waiting at least a half hour in between. (Piskei Teshuvos ibid. n. 50. He quotes a quarter hour )"
The Rov added that the third meal should be lechatchila (on the onset) a half an hour after chatzos, which is the early time to daven Mincha.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2019 1:30 PM |
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# 2207 Que es Kernza?
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Q. What brocha is made of foods made from (a new strain of) wheat grass called Kernza?
A. Kermza is defined online as a cousin of the annual wheat. Kernza is a domesticated perennial grain originating from a forage grass called intermediate wheatgrass (Thinopyrum intermedium). Kernza is in the early stages of commercialization.
It is part of a group of plants commonly called wheatgrasses because of the similarity of their seed heads or 'ears' to common wheat. However the wheatgrasses, in general, are perennial, while wheat is an annual. The grass is native to Europe and Western Asia.
It is a new food we are all likely to hear a lot more about in the future. Developed from wheatgrass, 'Kernza' is being hailed as a weapon against climate change that could also protect the environment and revolutionize farming. Big claims for a grain that is but one-fifth the size of wheat.
Americans can already buy pasta, pizza, bread and beer made with the grain, which was trademarked.
Horav Shlomo Miller's Shlit'a opinion is that since this is not one of the five grains recorded for the brocho of hamotzi or mezonos, the blessing should be haadama, and
shehakol when baked into a cake, bread or pasta, or when fermented
into beer. The brocho achrona is bore nefashos. The same would apply to quinoa.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2019 12:57 PM |
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Important Numbers
