1) Very often, salt in a salt shaker becomes clumpy due to the moisture present in the air and thus becomes hard to use as it doesn't flow out freely.
A common remedy for this is to place a few grains of raw rice in the salt shaker; the rice absorbs the moisture and thus allows the salt to remain dry and flow freely.
When using the aforementioned salt shaker, the cover with the small holes allows the salt to come out while not allowing the rice grains, which are larger, to come out.
The question is if this is a problem of Borer on Shabbos?
2) According to some Poskim this is considered Borer with a utensil and they thus prohibit using such a salt shaker on Shabbos. (Ruling of Rav Moshe Feinstein Zatzal and Rav Shlomo Zalmen Auerbach Zatzal quoted in Orchos Shabbos page 162 footnote 95)
Other Poskim, however, permit its use, providing that it is being done immediately before eating the food. (Ruling of Maran Rav Yosef Shalom Elyashiv Shlita and others. See Orchos Shabbos ibid. footnote 94 for the reasoning behind this ruling)
For Halacha L'ma'aseh, of course, each individual must consult their own Rav.
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:
What is the minhag of saying "Baruch hu u'baruch shemo" at davening or anywhere else when a bracha with shem Hashem is made? Does it create a hefsek from hearing the full bracha? And sometimes people don't get all 4 words out but just a "baruch shemo" what is the source for any of it?
Answer:
The Tur Siman 124 writes that he heard from his father (The Rosh) that whenever one hears Hashem's name in a Bracha, the words "Baruch Hu U'Baruch Shemo, Blessed is He and blessed is His name" should be recited. He writes that this is based on a pasuk said by Moshe Rabbeinu (Devarim 32:3) "Ki Shem Hashem Ekra, Havu Godel L'Elokeinu, When Hashem's name is called, bring forth (i.e. respond with) the greatness of our Lord" See Rashi to the Posuk ibid.
If one is at a juncture in davening where he may not make interruptions, or if someone is listening to someone else who is being Motzi him with a particular Bracha on a mitzvah and thus must concentrate on the Bracha being recited as if he himself is saying it (Shomea K'Oneh), he should not say "Baruch Hu U'Baruch Shemo" (Mishna Berura Siman 124:21)
If the Bracha at hand is a short Bracha, and by saying Baruch Hu U'Baruch Shemo, one will end up missing answering Amen properly, the "Baruch Hu Ubaruch Shemo" should not be said. However, it is proper for the one saying the Bracha to leave adequate time for it as well as the Amen to be answerd. (Mishna Berura Siman 124:22)
Of course, when saying it itis important to pronounce all 4 words, and not swallow it up so it sounds only like "Baruch Shemo"
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:
The purpose of man being placed on this earth is to "earn" his place in the world to come through his own actions.
The holy Zohar uses the term "Nahama D'Kesufa - bread of shame" to describe this concept as follows:
If Hashem would simply place each soul in Gan Eden without the soul having earned it, the sould would be extremely shamed in experiencing such bliss as a "free" gift.
However, once the soul had been placed in a life of temptation, tests, trials and tribulations, and overcame them to excel, then the bliss of Gan Eden can be enjoyed to its fullest potential, as it has been earned!
If one toils hard to earn $50,000, they will enjoy it much more fully than if it was a gift that wasn't worked to obtain. It is human nature. It is a fact of life. what we work for, we appreciate more and cherish more.
Every person is created by Hashem with his own characteristics and skills. Hashem decides if he will be tall or short, smart or dumb, good looking or ugly etc. However, one thing is not predestined: If a person will be a Tzadik or a Rasha, righteous or evil.
Hashem gives each and every one of us the ability to choose. By making our own choices, we choose our own destiny; for better or for worse.
A person can be a Tzaddik one day, and then make some bad choices and lose that status overnight. it works vice versa as well.
The Rambam tells us that every person has the ability to be a Tzadik like Moshe Rabbeinu, or a Rasha like Yeravam ben Nevat.
Greatness is not guaranteed and isn't passed on from generation to generation. Each person must make his own choices in life; every day; every year and always.
Noach was a Tzadik. Thats why he was saved.
When he came out of the Teiva, he had some choices to make. His choices affected the re-settling of society, and were extremely important.
On his exalted level, he made some collosal mistakes, and world history was altered due to his mistakes.
Hashem is intrinsically good. Only man has the ability to ruin the goodness of the world and cause harm to himself and those that come after him.
By choosing to plant grapes and make wine and get drunk as his first act of "replanting civilization", Noach caused bad things to follow.
Hashem didnt cause him to do that.
It was his own choice.
Each of us has a little piece of Noach inside of us.
We have the potential, each and every day anew, to rebuild ourselves, and the world, properly; or to squander it away.
But no matter what choice we make, it's OUR choice.
Important Numbers
