1)The Poskim debate whether a mixture of tart apples and sweet apples is considered "in a mixture" and thus subject to the criteria of Borer or if they are all considered one item and thus may be separated as desired. (See Mishna Berura Siman 319:15)
The reason that these apples may differ from a mixture of cooked and broiled chicken, which we learned are considered two different items, is because "cooked and broiled" are considered 2 different entities, whereas "tart and sweet" are just different tastes of the same entity. (Ruling of Rav Shmuel Auerbach Shlita, quoted in Orchos Shabbos page 139 footnote 31)
2)A box of Matzos that contains in it whole matzos as well as cracked ones and one is trying to choose from the box whole matzos for use as Lechem Mishna, according to some Poskim it is considered "in a mixture" and may only be separated as per the permissible criteria of Borer. (Ruling of Rav Shlomo Zalmen Auerbach Zatzal quoted in Orchos Shabbos page 140 footnote 32)
Other Poskim maintain that even though the whole Matzos are desired, it is still considered one item and no problems of Borer apply. (Ruling of Maran Rav Yosef Shalom Elyashiv Shlita; ibid footnote 33)
QUESTION & ANSWER CORNER
Reader Submitted Questions of interest on topics related to Halachos we covered, as well as other interesting topic and Answers. Taken from the Q & A pages on the Halacha For Today website.
Although the answers I give to questions are taken directly from the Sifrei HaPoskim, and aren't my own, they are still for study purposes only, NOT for Psak Halacha.
Questions can be emailed to HalachaForToday@Yahoo.com
Reader's Question:
I'm not from a religious family but I [myself] am [a religious female]. Am I allowed to make kiddush for my uncles and boy cousins as they don't know how to do it.
Also, can I say Birkat Hamazon out loud [and be Motzi them]? Is that a Tzinius problem?
Answer:
The Mishna Berura (Siman 271:4) rules that a woman may exempt a man with Kiddush. However, he says that it is not appropriate to do so, unless it is for her family members, which in your case it is, so it would be OK, especially since they are not religious.
Regarding Birchas HaMazon, it is more complicated, as it isn't clear if a woman's obligation to bentch is biblical or not. If her obligation is only rabbinical, she may not be Motzi a man whose obligation is biblical. Unless, the man ate a small amount and isnt totally satisfied, and then his obligation is rabbinical too and then she can be Motzi him. (See Mishna Berura 186:1-3).
However, in your case, where they will not bentch on their own anyway, and here they will listen to yur bentching at least, perhaps it is proper. A Rav must be consulted for Halacha L'ma'aseh.
CHIZUK CORNER
As a Zechus for the Refuah Shelaima of one of the Gedolei HaDor, the Telzer Rosh Yeshiva , HaRav Chaim Stein Shlita, R' Chaim Yaakov ben Chasya Miriam, B'soch Sha'ar Cholei Yisroel, we will B'Ezras Hashem post here each day a short inspirational thought to help us all improve our lives and grow in our service of our Father in heaven, HaKadosh Baruch Hu.
IF YOU HAVE SOMETHING MEANINGFUL FOR THIS SECTION, PLEASE EMAIL IT TO ME. THANK YOU AND TIZKEH L'MITZVOS!
אל תתיאש מן הרחמים
Chizuk For Today:
What is Shovavim tat?
Shovavim tat is an acrostic whose Hebrew letters comprise the first letters of each of the following Parshiyot: Shmot, Va'era, Bo, Beshalach, Yitro, Mishpatim, Trumah, Tetzaveh. It refers to the weeks preceding the Sabbath when those parshiyot are read in Synagogue.
There was a custom going back to Rabbi Yitzchak Luria, the Arizal, the famous sixteenth century Kabbalist of Tzfat, for the pious to fast and say selichot every Monday and Thursday during this period and to treat this time as one of personal Teshuvah (penitence) especially in the realm of sins of sexual nature. These fast days were regarded as personal fast days, rather than public ones.
An alternative custom was that during a leap year, like this year, whose winter is longer by one month than the winters of other years, the pious voluntarily fasted eight days: the eight Thursdays of the weeks when the above parshiyot are read.
What is the Reason for Shovavim tat?
There are a number of reasons given for this period of Teshuvah:
1) During this period we read the parshiyot which describe the Jews' suffering and exile in Egypt and their redemption, salvation, and exodus by the Hand of God. Just as Israel in the Torah called out from their physical exile, so too we call out of our personal spiritual exile. Just as the Jewish people overcame the darkness of the Egyptian exile so too we try to overcome the spiritual darkness in our lives and come closer to God from whom we are separated.
2) Many Chassidic and Kabbalistic sources describe the focus of this period as strengthening our resolve in areas of family purity (Taharat Hamishpacha) and in studying and keeping the laws of family purity and personal purity.
3) The number of winter days in a leap year is more numerous than during other years. Therefore, there is an interruption of more than half a year between the fast days of BaHaB of Cheshvan after the holidays of Tishrei and those of Iyar after Pesach. And since the pious fasted BaHaB, in order to attain forgiveness for the entire community, for a period of half a year, these fast days were intended to atone for Israel's transgressions during the extra month, which is added to the half year. The essential aim of the fast is to pray for Israel's fruitfulness, and that no expectant mother might miscarry. Therefore, the fast was fixed for the fifth day of the week, on which the fish of the sea were created - who were given the blessing: 'be fruitful and multiply.' In the first of these eight Parshiyot it is written: 'and for all that they afflicted them, so did they increase and so did they expand.' The final Parsha, Tetzaveh, contains the conclusion of the commandment concerning the erection of the Tabernacle - through which God dwells in the midst of the children of Israel. (from Rabbi Eliyahu Kitov's Book of Our Heritage)
Shovavim tat Nowadays
Nowadays, the custom of either fasting or saying selichot during this period is rare except in some Chassidic communities.
However, some Jews use this period of Shovavim tat to strengthen their observance of the laws of family purity and to review the intricate details of and philosophy behind these laws.
Submitted by daily reader, Y.J.; Written by Rabbi Yonatan Kaganoff ,OU Rabbinic Coordinator taken from www.OU.org
Important Numbers
