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In this episode, Rabbi Yaakov Yosef Reinman discusses the decline of Jewish society, the destruction of the Beis Hamikdash and the beginning of the diaspora.
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Chapter Forty-Seven: The Second Destruction
As we move into the first century of the common era, our reliance on the Jewish historian Flavius Josephus takes on a different character. Until this point, his works were based on sources and oral traditions. From this point on, he writes about contemporary events, either things he heard directly from his elders, in whose memories they were still fresh, or events in which he participated. Therefore, it is important to take a closer look at the man and his works.
The primary source for Jewish history during the period between the arrival of the Greeks three centuries before the common era and the destruction of the Beis Hamikdash almost four centuries later is the work of Josephus. There are other sources for Persian, Greek and Roman history. Authoritative Jewish sources, however, end with the completion of the Tanach and don’t resume until the recording of the Talmud and the Midrash. Even then, it is important to discern history from allegory.
Into this gap stepped one of the most important historians of the ancient world. His name was Yosef ben Gorion, otherwise known as Josephus. He was a member of the priestly Gorion family, a staunch Pharisee who was also fluent in Greek and familiar with secular culture. He lived during the first century of the common era and fought as a general in the Jewish revolt against the Roman Empire. During the war, he was captured by Vespasian Flavius, the commander of the Roman legions, who eventually became emperor and established the Flavian dynasty…
Read full chapter and earlier chapters at www.rabbireinman.com.
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Were the Batei Mikdash truly destroyed on Tishah B’Av itself? The pesukim and Chazal appear to point to different dates: the seventh of Av, the tenth of Av, or the days surrounding them. Yet Chazal fixed Tishah B’Av as the single date upon which the churbanos of both Batei Mikdash converge, together with the decree upon the Dor HaMidbar, the fall of Beitar, and the plowing of Yerushalayim. Was this merely a date on the calendar, or did Chazal reveal a deeper pattern woven through Jewish history? At the heart of the shiur stands the unforgettable image of Rabbi Akiva traveling with his chaverim to Rome, seeing what they saw, yet understanding what they could not. In the very place where others heard only the footsteps of destruction, Rabbi Akiva discerned the first sounds of geulah. “Akiva, nichamtanu” was not simply a response to one comforting insight; it was the recognition of a unique Torah vision—the ability to look into the darkest moments of history and perceive, with absolute emunah, the light already forming at the end of the tunnel.
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As Tishah B’Av approaches, Rav Ofir Malka addressed a common halachic question regarding the use of electronic cigarettes during the fast, ruling that vaping is prohibited because of the flavored liquid used in the devices.
Speaking on his Halachah Lemaaseh radio program, Rav Malka was asked whether smoking an electronic cigarette is permitted on Tishah B’Av.
His response was unequivocal.
“Electronic cigarettes may not be smoked on fast days, and certainly not on Tishah B’Av,” he said.
Rav Malka added that even the limited leniency some authorities extend to conventional cigarettes applies only “privately after chatzos.”
He explained that the prohibition stems from the flavored liquid contained in electronic cigarettes.
“It has moisture, and that is considered like taste, similar to sucking on something,” he said.
When the caller argued that the liquid is not fit for consumption, Rav Malka responded that, in its diluted form, it nevertheless has a pleasant taste.
“It is moisture that is enjoyable to you. In low concentrations, it tastes good to you,” he explained, concluding that vaping is therefore prohibited during a fast.
Rav Malka also noted that because the liquid has flavor, it requires kosher certification throughout the year—not only on Pesach.
“It has an enjoyable taste in every respect, together with that moisture,” he said.
Later in the program, Rav Malka was asked about someone who accidentally ate during a fast.
His answer was clear: “He certainly must stop immediately and continue fasting.”
He explained that inadvertently eating does not exempt a person from completing the remainder of the fast.
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By Rabbi Doniel Neustadt
When Tisha B’Av falls on Thursday, the halachos of the Tenth of Av are different to usual.
The Nine Days begins on Rosh Chodesh Av and ends on the evening of Tishah B’Av. But because the Beis Hamikdash was actually destroyed on the tenth of Av, Ashkenazi custom dictates that many of the Nine Days restrictions continue to be in effect on the tenth of Av as well, until chatzos.
However, when Tishah B’Av falls on a Thursday, as it does this year, many of these restrictions aren’t practiced on Thursday night or Friday, since doing so might be in conflict with the important mitzvah of preparing for Shabbos.
There are many opinions and customs as to exactly which restrictions continue to be in effect on Thursday night and Friday, and which don’t. There are also various opinions as to when exactly these restrictions are lifted.
If you have a specific family custom regarding this issue, then continue to follow it. Otherwise, the list below can serve as a guide for you and your family to follow:
Business / Construction / Gifts – Thursday night
Cleaning (house) for Shabbos – Thursday after chatzos (if necessary)[1]
Embroidery / Crocheting – Thursday night
Food shopping and preparation – Thursday after chatzos[2]
Haircut and Beard Trim – Thursday night
Laundry / Dry Cleaners (all clothes) – Thursday night
Laundry separation / preparation – Thursday after chatzos (if necessary)
Meat[3] and Wine – Friday after chatzos
Mending / Sewing – Thursday night
Music / Dancing – Friday after chatzos
Nail cutting – Friday morning (Thursday night, if necessary)
Shaving (for Shabbos[4]) – Thursday night
Shaving (not for Shabbos) – Friday after chatzos
Shower (cold / lukewarm, for hygiene) – Thursday night
Shower / Bath (hot, for pleasure) – Friday after chatzos
Shower / Bath (hot, for Shabbos[5]) – Friday morning
Shehecheyanu – Friday after chatzos
Shopping (Shabbos clothes) – Thursday night
Shopping (weekday clothes) – Friday after chatzos
Swimming (adults) / Boating – Friday after chatzos[6]
Swimming (small children) / Sprinklers – Thursday night
Travelling – Thursday night
Wearing laundered / new clothes – Friday after chatzos[7]
Wearing freshly set / new wig – Friday after chatzos[8]
Wig washing and setting – Thursday night
[1] A regularly scheduled cleaning lady may come before chatzos as well.
[2] If necessary, food shopping permitted before chatzos as well.
[3] Clear chicken soup is permitted Thursday night. Meat and wine are permitted at a siyum on Thursday night.
[4] Not planning to shave again for Shabbos.
[5] Not planning to bathe or shower again for Shabbos.
[6] Swimming for exercise permitted Thursday night.
[7] If pre-worn or used is not available, fresh or new may be worn from Thursday night.
[8] If pre-worn or used is not available, fresh or new may be worn from Thursday night.
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The following shiur, titled “Year Round Daylight Saving Time – The Ramifications for Orthodox Jews,” was delivered by Rav Dovid Heber, a native of St. Louis who learned in Telshe Yeshiva Chicago and Yeshivas Ner Yisroel, where he received semicha. Rav Heber is the rov of KAYTT in Baltimore and a Kashrus Administrator at Star-K. He is a Torah columnist for the Yated and the author of The Intriguing World of Jewish Time: Fascinating Zmanim and Calendar Calculations.
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In this episode, Rabbi Reinman discusses the events that led up to the Roman conquest of Judea and the establishment of the Herodian dynasty.
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Chapter Forty-Six: The Roman Conquest
Concerned for the stability of her country after her passing, Salome left specific instructions. The Pharisees were to remain in control of the religious and legal life of the country. Hyrcanus, her elder son, who was already serving as high priest, would ascend to the throne as her rightful heir. Aristobulus, her fiery and ambitious younger son, would be given military responsibilities.
Salome had hoped to prevent a civil war, but even as she lay on her deathbed in 67 b.c.e., fighting had already broken out. With support from the army, and from the Sadducees who had been sidelined by Salome, Aristobulus seized twenty fortresses and declared his claims to the throne. Within months, Aristobulus defeated Hyrcanus.
The brothers met in the Holy Temple to settle their dispute and swore an oath to abide by the agreement. Aristobulus replaced Hyrcanus on the throne. He also insisted that Hyrcanus resign as high priest, because by Hasmonean tradition, the king was also high priest. In exchange, he allowed Hyrcanus to live in Jerusalem and keep his wealth. They also exchanged houses. Aristobulus moved into the royal palace, and Hyrcanus moved into the palatial home vacated by Aristobulus.
During the decade of Salome’s reign, one of her closest advisors had been Antipater, the governor of Idumea, the country Yochanan Hyrcanus had conquered and annexed during the previous century. According to Josephus, Yochanan Hyrcanus had forcibly converted all the Idumeans to Judaism and appointed a wealthy Idumean named Antipas as governor. Antipater inherited the position from his father. His wife was related to the royal Nabatean family east of the Jordan River.
The Talmud views the descendants of Antipater as slaves ineligible to sit on the throne of Israel. It would appear, therefore, that Hyrcanus actually enslaved the Idumeans and that the reported conversion was the result of the enslavement.
It was not uncommon in ancient times for conquerors to enslave entire populations. The conquered people became the property of the king, who either sold them or kept them for his own use. The king’s slaves did not necessarily work in his fields. They worked as craftsmen, ran businesses, occupied government positions or even became royal advisors. Antipas, although a slave, was allowed to keep his wealth and was appointed governor of Idumea. Antipater, his son, inherited his wealth and his office…
Read full chapter and earlier chapters at www.rabbireinman.com.
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Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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In this episode, Rabbi Reinman discusses the purpose of the enslavement of the Jewish people in Egypt and how it transformed them.
Chapter Nineteen: Bondage and Redemption
The need for the length and severity of the Egyptian bondage was to prepare them to receive the Torah. Had they arrived at Har Sinai as farmers, traders, teachers, rabbis, soldiers, sailors, craftsmen, grocers, bakers and so forth, people with property, reputations, social status and other accomplishments and identities, the Torah would have been superimposed on all those layers. There would not have been an unobstructed connection of the Jewish soul and the Torah. The two would not have been perfectly fused together. In order to receive the Torah, the Jewish people had to be reduced to raw human beings, stripped of possessions, of status, of honor, of dignity, of liberty. Only in this state would their very souls be connected with the Torah.
The combination of their long bondage that stripped away all the outer layers of their humanity and the spectacular exodus that etched their experiences into their collective memory prepared the Jewish people to arrive at Har Sinai and receive the Torah from God. The deterioration of the state of the Jewish people in bondage, however, extended far beyond being reduced to raw human beings, as a close reading of the text reveals.
When God sent Moshe to redeem the Jewish people, there was a need for Moshe to establish his credentials as a divine messenger. How would they know he was not an impostor? Therefore, God gave him the following instructions:
“Go assemble the elders of Israel and say to them, ‘The Lord God, the Lord of your ancestors, appeared to me, the Lord of Avraham, Yitzchak and Yaakov, saying, ‘I have surely remembered you (pakod pakadeti es’chem) and … I will bring you forth from your suffering in Egypt.’ And they will listen to you, then you and the elders of Israel shall come to the king of Egypt and say to him, ‘God … came upon us, and now, please let us go …’ But I know the king of Egypt will not let you go … And I shall stretch out My hand and strike Egypt … and then he will let you go … and when you leave you will not go empty-handed. Let each woman borrow from her neighbor silver objects … and you will drain Egypt.”[1]
The unusual phrase pakod pakadeti were the secret code words that would assure the elders he was not an impostor. God had promised Yaakov and Yosef that He would redeem the Jewish people, and He had given them the code word that would signal the impending Exodus. The code was a closely held secret that Moshe, who had been away from Egypt for sixty years, could not possibly have known. When they heard these words, they would listen to him and accept him as their redeemer.
But then we read, “And Moshe responded and said, ‘But they will not believe me, nor will they listen to me, for they will say, ‘God has not appeared to you.’” And then God told Moshe that he should show them a specific series of supernatural signs, and then all doubt would be removed.[2]
The commentators are amazed that Moshe would object that they would not believe him after God had assured him that they would. The explanation, I believe, is as follows.
God told Moshe to assemble the elders and to go together with them to Pharaoh and demand that he emancipate the Jewish people. There was no need for the people themselves to be involved in the process. They could carry on and await their redemption. Would the elders accept Moshe? God assured Moshe that when he spoke the code words they would listen to him.
But later in His instructions, God told Moshe to have the people drain Egypt of its wealth, because He had promised Avraham that his descendants would merge from their bondage with great wealth. This then was also part of the redemption process. God instructed Moshe effectively to enlist not only the elders but also the common people.[3]
Therefore, Moshe appropriately objected, “But they will not believe me, nor will they listen to me.” God had only assured him that the elders would listen to him when he mentioned the code words, but He had not assured him that the people would listen to him. But why wouldn’t they listen to him? Why wouldn’t they accept the guidance of the elders? Furthermore, what is the meaning of the double language − they would not believe him and they would not listen to him?
This leads us to an understanding of the level to which the Jewish people had sunk during their century of bondage. According to the Kabbalists, there are fifty shaarei tumah, gates of defilement. The Jewish people descended to mem-tess shaarei tumah, forty-nine gates of defilement, but they never descended to the fiftieth. Had they descended to the fiftieth, they would have been unredeemable.[4] What does this mean? I am not a Kabbalist, but I would nonetheless like to offer an explanation.
People in deep antiquity needed to relate to a deity. Atheism did not appear until the time of the Greeks, which will be discussed in a later chapter. As discussed in Chapter 10, the Rambam, in his description of the origins of paganism, writes that in the beginning all people believed in the one God. In the time of Enoch, however, people could no longer relate to a totally transcendent, totally unknowable God. They believed that He created the world and turned it over to the stars and the lower gods, and that they could worship God by worshipping His emissaries to whom they could relate. In the fullness of time, however, “the honorable and holy Name was forgotten by all of civilization,” and they forgot that God exists.[5]
The last thread of their connection to God was the knowledge of His honorable and holy Name. This refers to the Tetragrammaton, composed of the four letters yud, heh, vav and heh, which is His actual Name and not a Name that identifies a particular power. This Name is so holy that it may not be pronounced as read but as Havayah, a rearrangement of the letters. Once the Tetragrammaton was forgotten, the world descended into full-blown paganism.
The forty-nine gates of defilement are increasingly lower levels of paganism. Descent to the fiftieth level comes when the Tetragrammaton is forgotten. The Jewish people in Egyptian bondage in their sorrow and agony also embraced the Egyptian gods who were more approachable, thinking that perhaps they would ease their condition. They sank lower and lower until they reached the forty-ninth level of defilement. Bu they never sank to the fiftieth level. They never forgot Havayah.
Moshe, knowing the level to which they had sunk, objected that he could not convince the common people to join the redemption process. First, he said, “They will not believe me.” The people were not privy to the secret code words. They were also mistrustful of the elders who might just be trying to extricate them from paganism.
Moreover, said Moshe, “They will not listen to me, for they will say, ‘Havayah has not appeared to you.’” They would not listen to him, because they would say that it is not possible that Havayah sent him. Havayah is far too transcendent to appear to a human being. He may have fooled the elders, but they were convinced that Havayah would never speak to a human being or have any other contact with the material world. They would see him as an impostor. Therefore, God showed him a series of supernatural signs and assured him that the people would be convinced.
This explanation is practically explicit in two later verses. “And Moshe and Aharon went and assembled all the elders of the people of Israel. And Aharon conveyed all the words God had spoken to Moshe, and he performed the signs before the eyes of the people.”[6] The message was to the elders, and they accepted it because of the code words. The supernatural signs were performed for the benefit of the people…
Read full chapter and earlier chapters at www.rabbireinman.com.
[1] Shemos 3:16-22.
[2] Ibid. 4:1-2.
[3] Rashi, Shemos 11:2.
[4] Ohr Hachaim, Shemos 3:7.
[5] Mishneh Torah, Avodah Zarah 1:1-2.
[6] Shemos 5:29-30.
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Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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In this episode of Inside the Agudah, Rabbi Moshe Simcha Levine, Director of Development at Agudath Israel of America, sits with Rabbi Yitzchok Hisiger, Agudath Israel’s Director of Torah Initiatives, to discuss his work on behalf of the Agudah.
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We have mixed feelings. Although the angels didn’t sing Hallel when the Egyptians drowned, the Jewish people sang Shira. When G-d sticks up for His people we have to show Him that we appreciate it. We might shed a tear for those who are suffering, for those who may be a little innocent.
Rav Chaim Mintz:
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Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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https://matzav.com/wp-content/uploads/2024/09/Bitachon4Life-Shiur-1317-Tikvah-Part-112.mp3For more info, email bitachon4life@gmail.com.
Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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Synopsis: A language that is unique to the Jewish nation is holier, so using Yiddish to study Torah keeps the Torah as holy as possible, which is admirable for native Yiddish speakers. The difficulty is when children who are not fluent in Yiddish translate from Hebrew to Yiddish, and today’s educators are moving away from this.
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https://matzav.com/wp-content/uploads/2024/09/Bitachon4Life-Shiur-1306-Tikvah-Part-101.mp3For more info, email bitachon4life@gmail.com.
Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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https://matzav.com/wp-content/uploads/2024/09/Bitachon4Life-Shiur-1305-Tikvah-Part-100.mp3For more info, email bitachon4life@gmail.com.
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https://matzav.com/wp-content/uploads/2024/09/Bitachon4Life-Shiur-1304-Tikvah-Part-99.mp3For more info, email bitachon4life@gmail.com.
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In this episode, Rabbi Reinman describes the rivalry among Jacob’s children and the plot that resulted in Joseph being sold into slavery.
Chapter Eighteen: Sibling Warfare
Several questions come to mind. Jewish tradition reveres all Jacob’s sons as great and righteous men. They were raised to be the heirs to the legacy of the patriarchs. They bore on their shoulders the burden of building a nation that would declare the unity of God to the world and be a light to the nations. They were not barbarians.
Why then did they condemn Joseph to death just because he dreamed he would one day rule over them? Why was that a capital offense? Even if Joseph considered this particular dream prophetic, maybe it was not. And if they also considered it a harbinger of the future, why didn’t they accept it as God’s will? After all, someone had to be the leader. Maybe God preferred Joseph, just as Jacob did.
Furthermore, after all the kindness Joseph had shown the sons of Bilhah and Zilpah, why did they join Leah’s sons in the plot to eliminate him? After all, they knew the leader would not be one of them. Shouldn’t they have preferred Joseph as the leader to one of the others?
Finally, why did Jacob await the fulfillment of Joseph’s dream with anticipation? Even if the dream was prophetic, it probably foretold a future time when the kings of Israel would be descended from Joseph. It surely didn’t occur to him that it would be fulfilled during his lifetime with Joseph sitting on the Egyptian viceroy’s throne.
In order to understand the issues at stake in these events, we have to go back to the selection of Isaac as the second patriarch and the selection of Jacob as the third patriarch …
Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
LISTEN:
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https://matzav.com/wp-content/uploads/2024/08/321d-our-one-on-one-relationship-with-Hashem.mp3
Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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https://matzav.com/wp-content/uploads/2024/08/65a-perfecting-your-indivuality_81.mp3
Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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Are You Aware? The Tiers of Beer
Are the drinks at an event kosher? Most hechsheirim usually have a sign saying they take no achrayus. At the cRc though, they recently implemented a new policy with regards to beer at events. Let’s listen to R’ Sholem Fishbane, Director of Kashrus for the Chicago Rabbinical Council and Executive Director of AKO, as he explains the reasoning behind it.
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View it in its entirety at https://www.kashrusawareness.com/post/are-you-aware
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Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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https://matzav.com/wp-content/uploads/2024/08/Bitachon4Life-Shiur-1298-Tikvah-Part-93.mp3For more info, email bitachon4life@gmail.com.
Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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https://matzav.com/wp-content/uploads/2024/08/Bitachon4Life-Shiur-1293-Tikvah-Part-88.mp3For more info, email bitachon4life@gmail.com.
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Ask the Rabbi with Rav Chaim Mintz: Yeshiva Boys Vape and Smoke? How Can That Be?
Synopsis: Tell her that Orthodox Jew are not angels and not everything they do is right. She shouldn’t be so aghast that a yeshiva boy can fall to prey to his inclination. And not everyone will say it’s the worst thing in the world. Tell their rabbi to guide them.
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Can I walk into McDonalds to get a drink? How about using the restroom? Can one have a business meeting in a treife restaurant? These and other maris ayin questions answered by Rav Shmuel Fuerst, Dayan of Agudas Yisroel of Illinois, in this week’s episode.
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View it in its entirety at https://www.kashrusawareness.com/post/optical-illusion
https://oukosher.org/halacha-yomis/talmud-often-uses-terms-maris-ayin-chashad-terms-mean-differ/
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We invite your questions, comments, or feedback. If there’s a specific kashrus topic you’d like to bring to public attention, feel free to contact us by email: info@kashrusawareness.com
Message or call: 678-8-Kosher
You can also visit our website www.kashrusawareness.com for a growing list of resources, timely conversations, and to watch episodes of the Let’s Talk Kashrus audio-visual series.
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In this episode, Rabbi Reinman discusses the succession of the patriarchs and the raging conflict between Eisav and Yaakov over Yitzchok’s brachos.
Chapter Seventeen: Esau’s Tears
The Torah’s biography of Abraham is incomplete. We meet him when he is seventy-five years old. God tells him to forsake his homeland and travel to an as-yet unspecified destination, and Abraham obeys without question or protest. Clearly, he has already recognized God and rejected pagan society. Clearly, he has developed a complete and profound faith in God. Clearly, he has achieved the exalted level of prophecy. But we are not told how he arrived at this point.
The Talmud and the Midrash fill in the blanks. They tell us how Abraham arose from a pagan background and recognized the one true God and how he risked his life to disseminate the great truths he had discovered, but the Torah tells us nothing about his heroic earlier years and how he came to be a prophet of God. Why are we not told about the accomplishments of his earlier years?
Furthermore, the last we hear about Abraham in the Torah is his arrangement of a suitable marriage for his son Isaac. Afterward, he disappears from the text, even though he lived for another thirty-five years. It is inconceivable that a towering figure such as Abraham, a strong, brilliant, charismatic prophet, did nothing noteworthy during the last three decades of his life. Why are we not told about the accomplishments of his later years?…
Read full chapter and earlier chapters at www.rabbireinman.com.
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https://matzav.com/wp-content/uploads/2024/08/Tefila4Life-Shiur-844-Every-Situation.mp3
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https://matzav.com/wp-content/uploads/2024/08/42b-our-relationship-with-hashem-is-like-electricity.mp3
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By Rabbi Berach Steinfeld
Why does the Navi Yeshaya use the lashon of Nachamu twice? Rabbeinu Bachya explains the reason is because everything is midda kneged midda. The Jews sinned double and were punished double, therefore they receive double consolation. Rav Dovid Cohen, the Chevroner Rosh Yeshiva, explains it a little differently. Before we get to the explanation, we need to double our questions.The Gemara at the end of Makkos brings down a story of Rabbi Akiva and the Chachamim where the Chachamim cried, and Rabbi Akiva laughed twice. First they saw the city of Yerushalayim destroyed and then they saw a fox coming out of the heichal. When Rabbi Akiva was asked why he was laughing, he responded that the nevuah of the geulah of the Navi Zecharya could not happen until he saw the nevuah of Uria about the destruction of the Bais Hamikdosh. The question is could it be Rabbi Akiva did not believe it without seeing the destruction – one must believe in the yud gimmel ikrim? They answered Akiva nichamtonu Akiva nichamtanu – why the double lashon?The Gemara in Yuma says that when the Romans destroyed the Bais Hamikdosh, they saw the Kruvim on the Aron hugging each other. The question is that the kruvim hugged each other only during the time the Jews did what Hashem commanded them and when they went against Hashem’s will the kruvim were facing away from each other. How is it possible that during the churban the kruvim were hugging each other, isn’t that in contradiction of what they were supposed to do?We find that in hilchos aveilus, the beginning of aveilus is toughest and then it eases up. On the first day of aveilus one doesn’t put on teffilin. During the first three days there is no greeting another. Then after shiva there is sheloshim and with each time frame the aveilus gets more and more lenient. In contrast to that, when it comes to the aveilus of Tisha B’Av, the closer we get to Tisha B’Av the tougher the aveilus gets. Why the difference?According to the above calculation, the toughest part of the Aveilus should be during Mincha of Tisha B’Av since that is when the Bais Hamikdosh was actually burning, yet we find that we put on teffilin and we say nachem during Mincha.The answer to all the above questions lies in the fact that at the apex of the churban, Hashem planted a nechama. As the Gra explains, the lowest form of falling is the beginning of the process of getting up. The geulah can’t come until we are in the lowest form of nefillah. Therefore, Rabbi Akiva said that the prophecy of geulah can’t come before we have the prophecy of the churban. Only when we are in the lowest matzav of churban will the geulah arise. That is why the Chachamim said twice, “Akiva nichamtunu Akiva nichamtonu” because only when they saw the beginning of nechama were they truly able to see the nechama. The double lashon of nachamu nachamu is for the same reason. We need to see the nechama in the height of our galus. From within the height of churban we can look forward to the final nechama. That is also the reason the kruvim were hugging, because at the apex of the churban begins the nechama.The Gra explains that the passuk of vehoyu zaracha – ka’afar haaretz is contingent upon the next part of passuk ufaratzta yoma – vakeidma etc.Let us hope we get the double nechama of the navi since we are so deep in our galus that the first nechama is inevitable.{Matzav.com}
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What’s the deal with dried fruits? Apricots, Raisins, Dates are some of the more common ones. Rabbi Tzvi Rosen – Kashrus Administrator at the STAR-K explains the entire drying process and what to look out for.
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Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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https://matzav.com/wp-content/uploads/2024/07/Bitachon4Life-Shiur-1276-Tikvah-Part-71.mp3For more info, email bitachon4life@gmail.com.
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https://matzav.com/wp-content/uploads/2024/07/Tefila4Life-Shiur-836-Relationship.mp3
Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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https://matzav.com/wp-content/uploads/2024/07/Stories4Life-Shiur-327-His-Children.mp3
Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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https://matzav.com/wp-content/uploads/2024/07/Bitachon4Life-Shiur-1274-Tikvah-Part-69.mp3For more info, email bitachon4life@gmail.com.
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https://matzav.com/wp-content/uploads/2024/07/Stories4Life-Shiur-326-Kvetching.mp3
Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah and son-in-law of Rav Shneur Kotler, has succeeded in applying classical Talmudical analysis and methodology to understanding all areas of Yiddishkeit, bringing out its profundity and sense.
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https://matzav.com/wp-content/uploads/2024/07/Bitachon4Life-Shiur-1272-Tikvah-Part-67.mp3For more info, email bitachon4life@gmail.com.
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Ask the Rabbi with Rav Chaim Mintz: Who’s Right, Sephardim or Ashkenazim? Synopsis: Both! The laws are the same for all. It’s only customs that differ based on the countries where they used to live. We leave each other as our own, regardless of their customs.
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In this episode, Rabbi Reinman explains the concept of the holiness of Eretz Yisrael and how it impacts the current state of affairs in Israel.
Chapter Thirteen: The Holy Land
When God told Abraham to leave Harran and continue on his journey from his homeland, He said, “Go forth from your land, your birthplace, to the land I will show you, and I will make you into a great nation.” He did not immediately identify the ultimate destination. He just indicated that he should continue to put distance between himself and his homeland.
Abraham continued on his journey, and when he finally reached Shechem in the land of Canaan, God appeared to him and said, “I will give this land to your descendants.” Why didn’t He tell him immediately that he was headed for Canaan and that Canaan would become the homeland for his descendants? Rashi explains that He wanted to keep Abraham in suspense because anticipation would increase his appreciation for the special gift of the land. The gift of the land is a recurring theme throughout the Torah. Again and again, the promise of the land is reaffirmed. It is remarkable. How do we understand it?
Now, when God promised Abraham that he would be the patriarch of a great nation, it was understood that there would be a homeland. Great nations arise in national territories. What was so special about the gift of the land of Canaan? Was it its great beauty? Its majestic mountains? The white beaches on its long seacoast? Its lush valleys? Its orchards, pastures and farmland? Was it because it was a land flowing with milk and honey? Were these material qualities meant to excite Abraham?
If the material advantages of the land of Canaan made it so special, it also had serious material drawbacks. Canaan, which became Israel, lies at the very center of Asia, Africa and Europe, the three great continents that form one huge contiguous landmass, the great majority of the inhabited surface of the world. Israel has been a strategic battleground for thousands of years. Great empires have always fought over Israel. Assyrians, Babylonians, Persians, Egyptians, Greeks, Romans, Byzantines, Arabs, Crusaders, Turks and British all conquered Israel and established bases there at one time or another. Israel is not the safest place in which to build a great nation.
Clearly, Abraham was not excited by the material benefits of Israel but rather by its spiritual benefits, its holiness. Israel was the place where the Divine Presence would rest among the Jewish people when they would build the Holy Temple of Jerusalem.
How do we understand the holiness of Israel? Why did God choose this particular place? If He had chosen a different place, a safer place, wouldn’t that land be equally holy?
Let us investigate …
Read full chapter and earlier chapters at www.rabbireinman.com.
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Divrei hashkafah from Rav Gershon Ribner, rosh kollel of Kollel Nesivos Hatorah, on negative feelings about the Adirei Hatorah event.
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By Rabbi Berach Steinfeld
What Bracha did the Yidden make on the Manna in the Midbar? On bread we make Hamotzie lechem min Haaretz. Did they make the same bracha? There are seven opinions.
The Sefer Chassidim writes that they made the Bracha of Hamotzi lechem min Hashomayim. Eliyahu Hanavi made that bracha on the cakes of retzafim. The Rema Mipani says we will make this bracha on the Livyasan may it come quickly in our day. Since we never have a meal without bread so during the seudas Livyasan they will pull out the Manna that was hidden in the time of King Yoshiyahu. Hashem had commanded Moshe to take a Tzintzenes of manna to put away for the future. The Torah Lishma also agrees that they made the bracha of Hamotzi lechem min Hashomayim.
The Nishmas Adam 152:1 says that we find that Moshe was mesaken Birchas Hazan when the Manna came down. But one thing is for sure they did not make a bracha rishona at all. The Bnei Yissoschor agrees that Manna did not require bracha rishona as it is called lechem abirim it got seeped into the 248 limbs of a person. Since the reason we say a bracha rishona is to purify the food and take out the kedusha but the Manna was already purified thereby not requiring a bracha. The Maharsha explains that the Gemara says one is not allowed to have hanaah from Olam HaZeh without a bracha that would exclude the Manna which came from Olam Haba.
The Bnei Yissoschor says that while the Rema Mipani is right that during the week, they did not make a bracha on the Manna but on Shabbos they did make the bracha they made on Kodshim. The bracha was Asher kideshanu BeMitzvosav vetzivanu le’echol Seudas Shabbos. This is a birchas HaMitzvos not birchas Hanehenin. That is pshat in Rashi on Vayekadesh oso that Hashem blessed us with Manna and was mekadesh us with a Bracha.
The Kli Chemda says they made a Hadama based on the Seforno Shmos 16:27 that the Manna was a gidulei karka. Therefore, if one picked the Manna on Shabbos, he would be oveir on the issur of toleish. This is the reason one makes a hadama on hops that even though it has no roots in the ground one is oveir if he plucks it on Shabbos thereby requiring the bracha to be hadama on the Manna.
The Pardas Yosef says that since every person could have in mind whatever food he or she wanted therefore one would make the bracha on whatever he thought the taste should be that was the corresponding bracha.
Rav Chaim Palagi says you would make a mezonos because it was a tzapichis bidvash so it was pas haba bekisnin. He does say that if you were kovea seuda on it then you would make Hamotzi. So, it would depend how much you ate from the Manna to ascertain what bracha to make on it.
The Sifsei Tzaddik Beshalach 67 based on the Seforno that one would be oveir on tolesh by picking the Manna on Shabbos says one should make a Hamotzi.
There is a nafka mina lehalacha in today’s day and age. The Yerushalmi in Klayim 7:6 brings a safek on bread made from wheat grown in a flowerpot without holes. Does one make Hamotzi or maybe not as it is not grown from the earth. Based on this Yerushalmi the Chayei Adam 51:17 says we don’t make Hamotzi but rather Borei Minei Mezonos and Birchas Hamazon. This is even though we have a rule that we only bentch when we start with Hamotzi here would be the exception to the rule. This is just like the Manna despite the fact we don’t start with Hamotzi, but we say birchas haMazon. The Sdei Chemed argues and says that we do say Hamotzi. This will also be a nafka mina on wheat grown on water.
May we all be zocheh to say Brachos properly.
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Shavuos has become synonymous with milchigs. But what does it take to set up a system to ensure cholov yisroel milk? Let’s take a walk with Rabbi Tzvi Rosen – Kashrus Administrator at the STAR-K through a dairy farm. As we take this virtual tour he explains all the processes and systems to ensure the highest level of kashrus.
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View it in its entirety at https://www.kashrusawareness.com/post/cholov-yisroel
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We invite your questions, comments, or feedback. If there’s a specific kashrus topic you’d like to bring to public attention, feel free to contact us by email: info@kashrusawareness.com
Message or call: 678-8-Kosher
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It happens all the time that we hear about a specific store selling produce from Eretz Yisroel. Most of us stay away from that produce to avoid problems with Trumos and Maasros. Well not anymore! Rabbi Dovid Cohen – Administrative Rabbinical Coordinator at the cRc, walks us through the Mitzvah of separating Trumos and Maasros clearly and concisely.
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By Rabbi Berach Steinfeld
The Gemara in Shabbos 117b discusses what to do in a case where a fire is devastating one’s home on Shabbos. It would be permissible to take enough food for three meals out of the burning house and bring it into his courtyard or “karmelis.” The Gemara explains that if the fire would happen at night, before any meals were eaten, he may take out food for three meals. If the fire would happen in the morning, he would be allowed to take out food for two meals. If the fire would start at Mincha, he would only be allowed to take out food for one meal.
The Rambam in Hilchos Shabbos 30:9 says that everyone is required to eat three meals on Shabbos; one meal in the evening, one in the morning, and one at Mincha time. The Maggid Mishna explains the Rambam; it is a mitzvah for the three meals to be eaten at those times. It is a machlokes among the Geonim whether eating the meals at the proper time is a chiyuv or just the normal and regular time to do the mitzvah. The Bahag 16:3 writes that one is yotzai the mitzvah even if he stops in middle of the morning meal, says Birkas Hamazon, then washes and eats Hamotzi again. The Ramban and Rashba say that based on this opinion, when it comes to saving items from a fire, where the Gemara differentiated on the timing, it may change what is permissible. The timing of the meals is only a recommendation; one may actually eat his meals later or earlier. Therefore, in the case of a fire, he may save food from the fire depending upon how many meals he still did not eat. On a different note, the Sefer Ha’itim 193 says that it is a mitzvah to eat the meals at the proper time.
The Aruch Hashulchan 288:2 paskens that the morning meal must take place before chatzos. He explains this by saying; just like the third meal needs to be after chatzos, the morning meal needs to be before chatzos. The reason for this is that we learn from the pesukim that say the word hayom three times that we eat three meals and each one has to take place at a distinct time.
The Bach 334 says that if the fire took place after chatzos, one may only save food for one meal since the morning meal needs to be eaten before chatzos. The Maamer Mordechai s.k.1 disagrees with this position and says that the reason why one needs to eat his morning meal before chatzos is not because that is the time for the meal. It is just due to the fact that one may not fast on Shabbos; therefore, the person must eat before chatzos. If a person were not fasting since he ate or drank before chatzos, he would definitely be yotzei if he eats both day meals after chatzos.
The Mishna Berura brings down the Pri Megadim who says one may save food for two meals even after chatzos. It would seem that the Mishna Berurah holds that one may eat the morning meal after chatzos. We could differentiate that the real mitzvah is before chatzos, but there is an inyan of tashlumin for the morning meal. Therefore, if one did not eat before chatzos, and then had a fire in his home, he would be permitted to save food for two meals because he had not yet eaten the morning meal.
I suppose this is why we see people eat from a Kiddush like they are on fire; they are trying to make sure they don’t fast past chatzos.
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If you’re wondering why a tank would need to be kashered, you probably aren’t thinking of a storage tank. Storage tanks are those massive white round buildings you often pass on the highway, and have probably wondered what they are. Let’s listen to Rabbi Yochanan Schnall – a Rabbinic Coordinator at the cRc as he explains the processes involved in kashering entire multi-storied buildings!
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Message or call: 678-8-Kosher
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In this episode, Rabbi Reinman demonstrates that the historical period began on the sixth day of creation, and he discusses the condition of the world during the prehistoric period.
History began with creation. God created the universe ex nihilo, existence from non-existence. He created space and time, matter and energy. In fact, He created the very concept of existence as we understand it, which bears no resemblance to the existence of God. He created the universe and set history into motion in two stages, as stated in the opening chapters of the Torah.
In the first stage, God created the natural world, an incredibly beautiful and magnificent tableau that would also serve as the setting for societies of intelligent beings capable of recognizing the Divine Painter. He created it ex nihilo, existence from non-existence. The story of the creation is presented in the Torah the broadest of strokes, and it is impossible to derive from the narrative the particulars of the creation process. In the second stage, God created the human race with the expectation that it would populate the world and that, despite the challenges and distractions of life, it would ultimately recognize the Divine Painter …
Read more at rabbireinman.com.
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By Rabbi Berach Steinfeld
The Torah tells us that a mitztaer is exempt from the mitzvah of Sukkah. One may say that this exemption of a mitztaer being pattur from Sukkah is only applicable to the mitzva of Sukkah as the Torah commands us to dwell in the Sukkah the same way a person needs to dwell in his house a whole year.
The Radvaz, the Birkei Yosef and the Sdei Chemed all say that a mitztaer is not only pattur from Sukka, but from all other mitzvos too. The Chelkas Yoav differentiates between Sukkah and other mitzvos. Even the slightest tzaar is enough to patter one from the mitzvah of Sukkah; however, regarding other mitzvos one may be patter only if he has a lot of tzaar.
The following question arises in the Shulchan Aruch 472:10. How can the ruling of the Shulchan Aruch who states that despite the fact that one has tzaar from drinking wine one still needs to be mekayem the mitzvah of daled kosos be reconciled according to those opinions who say that the exemption of mitztaer is only regarding Sukkah?
The answer could be that daled kosos is a mitzvah of pirsumei nisa. It is so important, that the halacha states that one is required to sell the shirt off his back if need be, to be mekayem the mitzvah of daled kosos. Therefore, one who is mitztaer is still required to do the mitzvah of daled kosos.
The Shulchan Aruch 291 says that if one has tzaar eating seuda shlishis he is exempt. This would be a proof that mitztaer applies to other mitzvos besides the mitzvah of Sukkah. One may argue with this and say that Seuda Shlishis is different since the mitzvah was given as an Oneg for Shabbos and one who is in pain does not have oneg. One would therefore be exempt from eating Seuda Shlishis if one is in pain.
What is the case regarding a mitzvah MiDerabbonon where Chazal say that “bemakom tzaar lo gozru Rabbonon?” Would this apply in a case where a person needs to shave or take a haircut since he is in pain?
I am not going to pasken here. I will just state various shittos and reasonings. For an actual psak, consult a Rov.
The Radvaz says that since mitztaer is pattur from all mitzvos (not just Sukkah), one may shave or take a haircut during sefirah.
According to the Mishna Berurah one is exempt from eating the third meal on Shabbos if one is in pain because he does not have oneg when in pain. Therefore, this argument does not apply during sefira so one would not be able to shave or take a haircut even if one is in pain.
The Chavos Yair 191 says that there is a rule: (gadol kvod habriyos that it is docheh issurim DeRabbonon) a person’s honor is so important that it supercedes a prohibition that is DeRabbonon. Therefore, a kal v’chomer may be seen, where one is in pain, he most certainly would be exempt.
The Ohr Sameach argues with this and says that bizayon is certainly worse than pain. Regarding Sefira, the halacha might be more lenient since it is just a minhag. One may argue and say that this minhag is based on aveilus for the talmidim of Rabbi Akiva and therefore being in pain might be the exact thing that is required to remind us of the zman of aveilus.
These are just thoughts on this topic, not a psak.
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Potayto, Potahto: It’s All A Matter Of Perspective
Potatoes. A staple for Pesach in most homes. Let’s listen in to Rabbi Avraham Juravel – Rabbinic Coordinator at the OU, and the chief Rabbi of Idaho Falls, as he talks about potatoes and the kashrus related issues.
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This study of world history is divided into four parts: Prologue, Ancient Times, Medieval Times and Modern Times. The purpose of the Prologue is to establish the foundations for the rest of the book, the prism through which the history of the world will be viewed.We have demonstrated that the forces that drive world history are to be found in the Imperial Quadrant. We have shown that societies are like houses in a valley, that each of them sees the world from its own perspective.We have pointed out that this book is being written from the perspective of Classical Judaism. We have explained that Classical Judaism believes that God exists and that the Torah is of divine origin, and we have presented rational grounds for these principles. In this, the sixth and final chapter of the Prologue, we will discuss why it is important to study the history of the world.If you wonder why this issue is being addressed at the end of the Prologue rather than at the very beginning, it is because the principles presented in the Prologue are relevant to the answer … See more at www.rabbireinman.com.WATCH:
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By Rabbi Berach Steinfeld Reuven buys a new suit but will not wear it until he has it checked for shatnez. When does he make the bracha of Shehecheyanu; when he purchases the suit, or when the begged becomes wearable after it is checked for shatnez? Shulchan Aruch Orach Chaim 223:4 writes that when someone buys new kailim, the bracha of Shehecheyanu should be said at the time of […]
By Rabbi Berach Steinfeld The Torah tells us in Devarim 29:9 “All Yidden are standing here before Hashem…” The Medrash says the reason why Parshas Nitzavim was placed right next to the klalos is because when the Yidden heard the 98 curses, which were in addition to the 49 of Parshas Bechukosai, their collective faces turned green, and they started giving up. Moshe started to appease them by saying that Bnei Yisroel angered Hashem many times and Hashem never destroyed […]
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Who Can I Trust? With 1,493 different Kashrus organizations all over the world, how can someone know who to trust? Let’s listen in to Rabbi Yosef Wikler who has been collecting data on the various organizations for over 40 years, for some guidance on whom to trust. More information can be found on his website […]
Reb Moyshe Silk, an American attorney, writer, and former government official, is quite an accomplished individual. Much of the world knows him as Mitchell Silk, a brilliant legal mind, an authority on Chinese law and infrastructure finance, and the only Chassidic Jew ever confirmed by the Senate to one of the highest positions in the […]
Listen: Rabbi Avrohom Asher Makovsky’s “Daily Dose of Chesed” Podcast On Matzav.com – The Unheeded Cry – The Pain of Parents Who Cannot Afford Tuition: LISTEN:
Whether you drink your tequila straight, or you do the whole ritual with the lime and salt, it’s worth finding out the kashrus of tequila. Rabbi Akiva Niehaus – Director of Kashrus Operations at the cRc and the Rabbinic Coordinator of the Liquor Industry at the cRc, goes in depth to explain the variations of […]
By Rabbi Berach Steinfeld In Devarim 27:5 the posuk says one should not raise a knife on the stones in the Bais Hamikdash. Shulchan Aruch OrachChaim 180 says that our minhag is to cover the knife while bentching. The Bais Yosef brings down two reasons for this. The first reason is that a table is domeh to a mizbeach and since regarding the mizbeach we are told do not raise a knife, we remove it during bentching. The Torah Temima asks the following question: why are we allowed to have honey […]
A closer look at the complexities of all types of whiskies and bourbon with Rabbi Akiva Niehaus – Director of Kashrus Operations at the cRc and the Rabbinic Coordinator of the Liquor Industry at the cRc. WATCH: View it in its entirety at https://www.kashrusawareness.com/post/vintage-whisky Check out the cRc’s liquor list on their website https://consumer.crckosher.org/liquor/ Listen […]
By Rabbi Berach Steinfeld Succos is one of the Shalosh Regalim. The mitzva of Aliya L’regel to the Bais Hamikdash applied to all three Regalim. One may try to understand what the mitzva of traveling up to the Bais Hamikdash is all about. Is this mitzva a way of getting to the Bais Hamikdash to be close to Hashem, or is there an actual mitzva of traveling up to the Bais Hamikdash? There are several differences […]
Iced Tea. Frappuccino. Cold Brew. Ice Shaken Espresso. These are just a few of the items on Starbucks cold drinks menu. Let’s explore the kashrus status of these drinks and others with R’ Sholem Fishbane, Director of Kashrus for the Chicago Rabbinical Council and Executive Director of AKO as he breaks down the menu for […]
Many options on the Starbucks hot drink menu. Mocha. Cappuccino. Hot Cocoa. Lattes. But are they kosher? R’ Sholem Fishbane, Director of Kashrus for the Chicago Rabbinical Council and Executive Director of AKO breaks down the menu for us in this third installment of the Starbucks series. WATCH: View it in its entirety at https://www.kashrusawareness.com/post/starbucks-there-s-a-latte-options […]
What can be wrong with a plain black coffee? Apparently it isn’t that simple. R’ Sholem Fishbane, Director of Kashrus for the Chicago Rabbinical Council and Executive Director of AKO gives us guidance in this second installment of the Starbucks series. WATCH: View it in its entirety at https://www.kashrusawareness.com/post/Starbucks-just-a-black-coffee Listen wherever you get your podcasts! […]
By Rabbi Berach Steinfeld The mishna in Avos 3:8 says that if one forgets his learning it is as if he is chayev misa (capital punishment.) The gemara in Menachos says when one forgets his learning, he is over on three lavin. Meseches Horiyus lists types of food that cause a person to forget his learning if he partakes of them. If one eats from these foods, […]
A walkthrough of your local Starbucks store from a kashrus perspective with R’ Sholem Fishbane, Director of Kashrus for the Chicago Rabbinical Council and Executive Director of AKO. View it in its entirety at https://www.kashrusawareness.com/post/Starbucks-an-introduction Listen wherever you get your podcasts! 🎤 https://open.spotify.com/show/6Rj5rIndHc886Fblqh8U49 🍎 https://podcasts.apple.com/us/podcast/lets-talk-kashrus/id1631553497 WATCH: CLICK HERE to watch more episodes of Let’s Talk […]
By Rabbi Berach Steinfeld The well known posuk in Tehillim says, “Im eshkacheich… tishkach yemini.” We need to understand what this posuk is telling us. The nature of a person is that “hergel,” that which is the norm on a day-to-day basis, dulls our thinking and we stop to analyze and ask questions. What does the posuk mean when it says if we forget Yerushalayim we forget the […]
A Deep Dive into Hard Seltzer Seltzer with a twist – analyzed by Rabbi Akiva Niehaus – Director of Kashrus Operations at the cRc and the Rabbinic Coordinator of the Liquor Industry at the cRc. WATCH: View it in its entirety at https://www.kashrusawareness.com/post/kosher-carbonation Listen wherever you get your podcasts! 🎤 https://open.spotify.com/show/6Rj5rIndHc886Fblqh8U49 🍎 https://podcasts.apple.com/us/podcast/lets-talk-kashrus/id1631553497 CLICK HERE […]
Tapping into the Flavors of Kosher Brews A deep dive into the vast world of breweries and microbreweries with Rabbi Akiva Niehaus – Director of Kashrus Operations at the cRc and the Rabbinic Coordinator of the Liquor Industry at the cRc. WATCH: View it in its entirety at https://www.kashrusawareness.com/post/hold-my-beer Listen wherever you get your podcasts! […]
By Rabbi Berach Steinfeld The posuk in Bamidbar 28:11 says that a special korban was brought every Rosh Chodesh. The Mishna in Shekalim 8:8 says that the limbs of a Korban Mussaf was placed on the mizbeach before it was burned. It was placed on the lower half of the ramp of the mizbeach. However, when it came to the Mussaf of Rosh Chodesh it was placed on the upper half of the […]
By Rabbi Berach Steinfeld The halacha in Yoreh Deah 117:5 says that one is not allowed to eat food that was kept under a bed overnight. Does this halacha still apply today? The Gemara in Pesachim 112a says that a “ruach raah” (bad spirits) enters food and drink that was stored under a bed overnight. This is so even if the food is enclosed in […]
Rabbi Nochum Rabinowitz, Senior Rabbinic Coordinator at OU Kosher, takes us on a world tour of kashrus overseas. WATCH: View it in its entirety at https://www.kashrusawareness.com/post/when-in-rome Listen wherever you get your podcasts! 🎤 https://open.spotify.com/show/6Rj5rIndHc886Fblqh8U49 🍎 https://podcasts.apple.com/us/podcast/lets-talk-kashrus/id1631553497 CLICK HERE to watch more episodes of Let’s Talk Kashrus ______ We invite your questions, comments, or feedback. If […]
The Mashgiach’s Role in Quality Control How does a kashrus agency certify an entire event, with tens of vendors? Let’s listen in as Joe Flohr walks us through the process. View it in its entirety at https://www.kashrusawareness.com/post/in-the-event-of-an-event Listen wherever you get your podcasts. 🎤 https://open.spotify.com/show/6Rj5rIndHc886Fblqh8U49 🍎 https://podcasts.apple.com/us/podcast/lets-talk-kashrus/id1631553497 CLICK HERE to watch more episodes of Let’s […]
By Rabb Berach Steinfeld The Achronim ask a chakira regarding tzitzis. Is the “begged” of the tzitzis considered part of the mitzvah or is it considered a hechsher mitzvah, as we find that a house is just a hechsher for the mezuzah. The Bais HaLevi in Chelek Alef, siman alef, ois heh and the Avnei Nezer Yoreh Deah, siman shin tzaddik say that the ikkar reason one puts on the “begged” of tzitzis is to have an extra covering […]
By Rabbi Berach Steinfeld The posuk in Bamidbar 10:10 says, “On the day of happiness, they should blow the trumpets in the Mishkan.” The Sifri explains this posuk to be referring to Shabbos. The Zohar says that a person is happy on Shabbos by eating three meals. The Bais Yosef in Orach Chaim 281 brings in the name of the Shibolei Haleket that the reason we say Yismechu Bemalchuscha in Shemoneh Esrei on Shabbos is based on the above posuk that the day of […]
Mashgiach? Check. ✔️ Fishy Business? Let’s get a look behind the scenes in the sushi industry with Rabbi Moshe Kaufman, Kashrus Administrator for KVH Kosher ~ Rabbinical Council of New England. WATCH: View it in its entirety at https://www.kashrusawareness.com/post/sushi-roll-call Listen wherever you get your podcasts! 🎤 https://open.spotify.com/show/6Rj5rIndHc886Fblqh8U49 🍎 https://podcasts.apple.com/us/podcast/lets-talk-kashrus/id1631553497 CLICK HERE to watch more episodes […]
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Baby’s Formula for Success: Kosher from the First Drop
Join us on a fascinating discussion with Rabbi Mordechai Stareshefsky, a Rabbinic Coordinator at OU Kosher, about the complexities of certifying baby formula.
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View it in its entirety at https://www.kashrusawareness.com/post/baby-s-formula-for-success
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We invite your questions, comments, or feedback. If there’s a specific kashrus topic you’d like to bring to public attention, feel free to contact us by email: info@kashrusawareness.com
Message or call: 678-8-Kosher
You can also visit our website www.kashrusawareness.com for a growing list of resources, timely conversations, and to watch episodes of the Let’s Talk Kashrus audio-visual series.
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By Rabbi Berach Steinfeld
In Meseches Nida 30b it says a child in not born until he swears that he will keep the Torah. He will be a Tzaddik not a Rasha. The question arises why do we make the child swear a person already swore at mattan Torah on Shavuos that he will keep the Torah and therefore the Shvua one swears before he is born is not chal as he is mushba ve’omed me’har Sinai.
The Maharsha in Nedarim8a explains that despite a shvua is not chal on another shvua nevertheless he still swears to be mezarez the person to keep the shvua of shavuos. As we find a person can make a Shvua to be mekayem a mitzva in order to be mezarez himself.
The Sefer Emek Yehoshua vol 1 pg 7 and in Sefer Ohr Hoagada vol 3 both say that a neder is chal on the object and has no shaychis to the person making a shvua. Therefore, a child that is born despite the fact the Gemara uses a lashon of shvua he is really making a neder that his body will be a tzaddik. Now the shvua of Shavuos will not be a contradiction to the neder one makes when he is born.
Another tirutz could be that this shvua is around from before Mattan Torah and therefore this shvua came first and in a time when there was not yet mattanTorah hence it is chal first. But the question is why in today’s day and age where it is after mattan Torah we still have that shvua.
Another tirutz is that at mattan Torah the Shvua was al yedei kfiya. We were forced under the duress of being buried under the mountain, to swear. But the baby swears he will do it out of love.
Another tirutz is that the baby for his first thirteen years of his life he has no chiyuv min HaTorah and therefore he swears even during his time of being a kattan he will be a tzaddik. Which could be the reason why a kattan when he becomes an adult, needs to do teshuva on the aveiros he did while he was a kattan. Based on this the Emek Yehoshua says that shvua is chal since it came before he was mushba from Har Sinai.
Another tirutz could be on chatzi shiur which is assur min HaTorah but one is not mushbave’omed from Har Sinai. So too would be issurim DeRabbonon which the Torah says Lo Sasur but is not a chiyuv min haTorah.
The Maharam Shik says the kattan swears that he will make extra seyagim and gedarim not to be oveir on the Torah.
May we all be zocheh to keep our shvuos both the shvua at Mattan Torah and the shvua at birth, and have a spiritual Shavuos!
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With summer around the corner, Rabbi Moshe Kaufman, Kashrus Administrator for KVH Kosher ~ Rabbinical Council of New England, describes the AKO camp initiative for us, which is a free service for all camps. For free guidance for your camp reach out to camps@akokosher.org
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View it in it’s entirety at https://www.kashrusawareness.com/post/burgers-fries-kashrus-please
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Message or call: 678-8-Kosher
You can also visit our website www.kashrusawareness.com for a growing list of resources, timely conversations, and to watch episodes of the Let’s Talk Kashrus audio-visual series.
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In this follow-up episode, Rabbi Nochum Rabinowitz, Senior Rabbinic coordinator at OU Kosher clarifies for us the difference between Mevushal & Non-Mevushal.
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Message or call: 678-8-Kosher
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In this enlightening episode, Rabbi Nochum Rabinowitz, Senior Rabbinic coordinator at OU kosher clarifies for us the differences between Yayin Nesech and Stam Yeinam.
View it in it’s entirety at https://www.kashrusawareness.com/post/wine-or-wine-not
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https://matzav.com/wp-content/uploads/2023/04/801_0597.mp3To receive Matzav.com’s Daily Dose of Chesed podcast by email, send your email address to dailydoseofchesed@gmail.com. For more information about Rabbi Makovsky and additional shiurim, click here. For speaking engagements, call 732.275.4358.
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Double check your food delivery.
Let’s listen in to Rabbi Yakov Teichman, Rabbinical Coordinator at the OK-Kosher, and Rabbi Yitzchok Hisiger as they discuss ordering in with delivery services.
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By Rabbi Berach Steinfeld
The Torah tells us that a “mitztaer” (a person in pain) is exempt from the mitzvah of Sukkah. One may say that this exemption of a mitztaer being pattur from Sukkah is only applicable to the mitzva of Sukkah as the Torah commands us to dwell in the Sukkah the same way one needs to dwell in his house a whole year.
The Radvaz, the Birkei Yosef and the Sdei Chemed all say that a mitztaer is not only pattur from Sukka, but from all other mitzvos too. The Chelkas Yoav differentiates between Sukkah and other mitzvos. Even the slightest tzaar is enough to patter one from the mitzvah of Sukkah; however, regarding other mitzvos one may be patter only if he has a lot of tzaar.
The following question arises in the Shulchan Aruch 472:10. How can the ruling of the Shulchan Aruch who states that despite the fact that one has tzaar from drinking wine one still needs to be mekayem the mitzvah of daled kosos be reconciled according to those opinions who say that the exemption of mitztaer is only regarding Sukkah?
The answer could be that daled kosos is a mitzvah of pirsumei nisa. It is so important that the halacha states that one is required to sell the shirt off his back if need be to be mekayem the mitzvah of daled kosos. Therefore, one who is mitztaer is still required to do the mitzvah of daled kosos.
The Shulchan Aruch 291 says that if one has tzaar eating seuda shlishis he is exempt. This would be a proof that mitztaer applies to other mitzvos besides the mitzvah of Sukkah. One may argue with this and say that Seuda Shlishis is different as the mitzvah was given as an Oneg for Shabbos and one who is in pain does not have oneg; therefore one would be exempt from eating Seuda Shlishis if one is in pain.
What is the case regarding a mitzvah MiDerabbonon where Chazal say that “bemakom tzaar lo gozru Rabbonon?” Would this apply in a case where a person needs to shave or take a haircut since he is in pain?
I am not going to pasken here. I will just state various shittos and reasonings. For an actual psak one should consult a Rov.
The Radvaz says that since mitztaer is pattur from all mitzvos (not just Sukkah), one may shave or take a haircut during sefirah.
According to the Mishna Berurah one is exempt from eating the third meal on Shabbos if one is in pain because he does not have oneg when in pain. Therefore, this argument does not apply during sefira so one would not be able to shave or take a haircut even if one is in pain.
The Chavos Yair 191 says that there is a rule: (gadol kvod habriyos that it is docheh issurim DeRabbonon) a person’s honor is so important that it supercedes a prohibition that is DeRabbonon. Therefore, a kal v’chomer may be seen, where one is in pain, he most certainly would be exempt.
The Ohr Sameach argues with this and says that “bizayon” embarrassment is certainly worse than pain.
Regarding Sefira, the halacha might be more lenient as it is just a minhag.
One may argue and say that this minhag is based on aveilus for the talmidim of Rabbi Akiva and therefore being in pain might be the exact thing that is required to remind us of the zman of aveilus.
These are just thoughts on this topic, not a psak.
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[Audio below.] The following is a shiur was delivered by Rav Eytan Feiner, the brilliant and dynamic rov of the White Shul, Cong. Knesseth Israel in Far Rockaway, on the Leil HaSeder.
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isvei HaRambam, writings of the Rambam, including his famous 13 Principles of Faith and related selections, are translated phrase-by-phrase, annotated, and elucidated with additional insights. Enlightening, inspiring, and engrossing, this ArtScroll commentary provides an opportunity to engage with fundamental aspects of the Torah in English and understand them clearly as never before. [Purchase the new volume HERE.]
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Let’s listen in to a roundtable discussion on the Dos & Don’ts of Kashering with steam, between R’ Aaron Mendelson of Kosher Services, R’ Sholem Fishbane, Director of Kashrus for the Chicago Rabbinical Council and Executive Director of AKO, and R’ Yitzchok Hisiger.
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By Rabbi Berach Steinfeld
In Vayikra 13:52, the Torah tells us that one needs to burn clothing that was afflicted with tzoraas.
The Tosefta in 5:13 says that if a Jew dyes the clothing afflicted with tzoraas or sells it to a non-Jew, the clothing becomes tahor. The reason for this is that if a non-Jew has an article of clothing with tzoraas on it, it would not be tamei; so too, if a Jew sells an article of clothing with tzoraas on it to a non-Jew, it automatically becomes tahor. The Rambam in 13:15 of Hilchos Tzoraas brings the above opinion down le’halacha.
The Ohr Sameach and the Chazon Ish ask how can one sell something that is assur be’hanaah? We find that an ox that was sentenced to be stoned for goring a human may not be sold since it is assur be’hanaah. We also find the same concept that chametz after the time that it becomes assur may no longer be sold to a non-Jew. Why is it permissible for the article of clothing with tzoraas to be sold?
The Ohr Sameach and the Chazon Ish explain that one may not sell an item that is assur be’hanaah in a case where it will remain assur be’hanaah in the hand of the buyer as well. Since the tzoraas clothing in the hand of the non-Jew would be muttar be’hanaah since clothing of a non-Jew is never tamei tzoraas, the sale would therefore be valid. In a case of an ox that was sentenced to be stoned, it would be assur even in the hands of the non-Jew; therefore, the sale is invalid.
What about selling chametz to a non-Jew? The Ramabm in 1:3 Chametz and Matza, says that one does not get malkus (39 lashes) if he transgresses the lav of Bal Yeiroeh (chametz may not be seen nor found in a Jewish home.) The reason why one does not get malkus is because having chametz in one’s domain is not an action, but rather an act of passivity that he did not get rid of his chametz. The Rambam concludes that in a case where a Yid obtains chametz by buying it from a non-Jew, this will cause him to get malkus.
The Noda Biyhuda in Vol 1, Orach Chaim 19, asks, how is it possible to buy chametz if it is assur be’hanaah? The Ran in Avoda Zora 18b, in the dafim of the Rif differentiates between chametz of a Jew which is assur Be’hanaah and chametz of a non-Jew. Since the Yid has a mitzvah to destroy his chametz, it is therefore assur be’hanaah and the chametz has no monetary value; however, by a non-Jew who has no mitzvah of destroying his chametz, his chametz will have monetary value.
There may be no issur be’hanaah for the goy, but a Jew has an issur as soon as he gets the chametz and therefore the chametz would have no monetary value so how is he transgressing when it has no monetary value? The Ran explains that since chametz is a temporary issur – it is limited in time only during the Yom Tov of Pesach – it therefore has monetary value to buy and sell because it will become muttar right after Pesach. We see from the Ran that something that will become muttar after a period of time still has monetary value and can be bought or sold. In the case of an article of clothing; since it will be muttar as soon as it reaches the non-Jew’s hands, it therefore is considered as having monetary value even though it is assur be’hanaah.
May we be zocheh to do all the Mitzvos properly this Pesach!
Do you have a topic or discussion you want to read about? Please send comments or questions to hymanbsdhevens@gmail.com or berachsteinfeldscorner@gmail.com.
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By Rabbi Berach Steinfeld
The Gemara in Eiruvin 43b says that Eliyahu Hanavi will come before Mashiach to let us know that the geulah is really close.
The following question is asked by the Kli Chemda concerning the order of the “Harachamans” that are said after a Bris. We say a Harachaman that says, “…should send us His Moshiach,” and the next Harachaman says, “… He should send us the Kohen tzedek (Eliyahu Hanavi).” This would seem to say that Moshiach will come before Eliyahu. Is this so? How do we explain the order of the Harachamans?
There are a few ways to explain this. The first is from the Kreisi Upleisi who says that there are two types of geulah. There is a geulah of “Be’itah” (in the proper time) and there is also a geulah of “Achishena” (in a hurry.) When Moshiach comes in the proper time, then the seder is that Eliyahu Hanavi comes to tell us about it first. However, if Moshiach arrives “achishena,” in a hurry, then there is no time for Eliyahu to come and be mevaser the geulah. We daven in the Harachaman that Moshiach should come in a hurry and afterward Eliyahu Hanavi will come.
Another explanation from the Kli Chemda is that since Eliyahu Hanavi is at every Bris since he is called the “Malach Habris,” there is no need to ask him to come because he is already there. We just use the opportunity to ask for Moshiach. In the event we are not zocheh to Moshiach then, we daven that Eliyahu Hanavi should come and be mevaser the geulah after the Bris.
The Siddur Otzar HaTefillos has a third answer that explains there will be two Mashichim coming; Mashiach ben Yosef and Mashiach ben David. Eliyahu Hanavi will come in between these two Mashichim.
May we be zocheh to see both Eliyahu Hanavi and Moshiach in our day!
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Let’s listen in to a round table discussion on common misconceptions about Pesach Kashering between R’ Aaron Mendelson of Kosher Services, R’ Sholem Fishbane, Director of Kashrus for the Chicago Rabbinical Council, & Executive Director of AKO and R’ Yitzchok Hisiger.
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By Rabbi Berach Steinfeld
The Chasam Sofer in the Teshuvos on Choshen Mishpat in the Hashmatos196 writes that in our times, where we unfortunately don’t have the Bais Hamikdash, the eating of matzah is the only mitzvah Min HaTorah. We don’t have terumah, kodoshim nor maaser sheini.
There are two questions. If this is so, why shouldn’t we need to eat the biggest shiur of Kzayis? We find by one who ate Chailev that one must write down how much he ate as the Gemara in Yuma says that maybe baisdin in the times of the Bais Hamikdosh will say that he didn’t eat the shiur and he won’t be chayev a korban. We see that we worry today about the Bais Din of the future.
The second question is that we find that one has to eat a kzayis in the Succah on the first night of Succos. Also, one must eat on Erev Yom Kippur.
The answer to the first question is that when it comes to a Mitzvas Asseh we only must do the amount that the Bais Din of our time establishes. As we see in many places that we adhere to the shofet of our times. In contrast, when we do a Lo Saaseh where we will have to bring a korban, then we need to adhere to the Bais Din that will be in the time when we bring the korban. Hence, the reason one must write down how much chailev he ate.
To answer the second question, there is no chiyuv to eat in a Succah, there is a chiyuv to sit in the Succah and the only way to do it is via eating. Therefore, the eating itself isn’t min HaTorah. The eating on Erev Yom Kippur is enabling us to fast and therefore the eating is not the chiyuv min HaTorah.
We see that eating the “Torah Way” is only applicable on the first night of Pesach when eating a Kzayis Matzah.
May we all be zocheh to eat Min HaTorah everything that will be applicable when the Bais HaMikdosh will be rebuilt!
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Let’s listen in to Rabbi Pinchas Juravel of Kof-K Kosher, as he explains some of the key facts behind kosher l’Pesach coffee and to tea to Rabbi Yitzchok Hisiger.
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By Rabbi Berach Steinfeld
Bnei Yisroel were redeemed from Mitzrayim on Pesach. The Ramban, in his psicha for Chumash Shemos, says that galus will not end until Bnei Yisroel return to their place and to the “maalos” of their avos (forefathers.) When Bnei Yisroel left Mitzrayim, they left the house of slavery, but they were still considered in galus because they were in the midbar and not in their own land. When they arrived at Har Sinai and made the mishkon, they reached the maaleh of the avos. Only through the defeat of the yetzer hora will they reach true “cheirus.”
This is the milchama that is brought down in Chovos Halevavos in Shaar Yichud Hamaaseh 5. He recounts a story of a chassid who met an army returning from winning a war on the battlefront. The army had conquered a tough enemy and gained the spoils of the war. The chassid told them, “You just returned from winning the small war. Now you need to prepare yourself to win the big war, which is the milchama of the yetzer hora.” We will be zoche to Eretz Yisroel only when we beat the yetzer hora. It is important for us to realize that it is not “kochi ve’otzem yadi” that provides for our success. Eretz Yisroel is called the land of Israel not because it is a name of a place, but rather because of the people living there. Klal Yisroel are mashpia on the place and not that the place is mashpia on Klal Yisroel.
We mentioned before that part of redemption is that Klal Yisroel needs to reach the “maaleh” of the “avos.” To help us understand this we will explain why Avrohom Avinu was called Avrohom “Ha’ivri.” The Midrash Rabba explains that the reason he was called Ivri was because the whole world was on one side, and he was on the other side. Avrohom Avinu was the only person who believed in Hashem during his time. His belief did not waver even though he was alone in that belief. This is what true “emuna” is all about. We see similar language used when Yona responded to the question about who he was. He answered by saying, “Ivri anochi.” We must realize that strengthening our emunah in Hashem is the work that needs to be done during the month of Nissan to arrive at true cheirus.
Reb Yehuda would say the ten makkos in the code “detzach adash be’achav” to help remember them because the makkos are so integral to our emunah. The ten makkos correspond to the ten maamoros with which Hashem created the world. They also correspond to the Aseres Hadibros, the foundation of our faith. The makkos were set in place to counteract Pharaoh’s proclamation of “li yeori vaani asisini”(the river is mine I created it.) We need to constantly remember that everything is provided byHashem and from Hashem.
May we be zocheh to the true cheirus by the coming of Moshiach speedily in our days!
Do you have a topic or discussion you want to read about? Please send comments or questions to hymanbsdhevens@gmail.com or berachsteinfeldscorner@gmail.com
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By Rabbi Berach Steinfeld
Mesechtes Megilah discusses the inyanim of Purim. Interestingly enough, this Mesechta also speaks about the halachos of building a Shul. Why is this so?
The Gemara in Sanhedrin 20b brings down the three mitzvos the Yiddin were commanded when they entered Eretz Yisroel. They were commanded to appoint a king, to destroy Amalek, and to build the Bais HaMikdosh.
Reb Yoinasan Eibshitz in his sefer Yaaros Devash 1:17 explains the reason why the Yiddin were commanded to destroy Amalek before the building of the Bais HaMikdosh. Hashem’s kisei (throne) is not complete until the Yiddin will take revenge and wipe out Amalek. If Hashem’s kisei (throne) is not complete, then the building of the Bais HaMikdosh cannot begin.
This is why Shaul and David had to fight Amalek before building the Bais HaMikdosh. Similarly, after the story of Mordechai and Esther wiping out Haman who was a descendant of Amalek, they were then able to build the second Bais HaMikdosh.
Reb Tzadok HaKohen fom Lublin explains the above question. When learning Megilah and the laws of Purim we learn about wiping out Amalek. After that is done, we mention the Halachos of building a Bais Hakneses, which is a Mikdash Me’at.
Let’s hope that the mitzvos of Purim and building a Mikdash Me’at will be a prelude for the building of the third Bais HaMikdosh. Amen!
In conclusion, now is the time to rededicate our Mikdash Me’at and show respect to Shul by not talking during davening. Let us be mashlim Hashem’s name and Kisei (throne) and bring Moshiach!
Israel’s Prime Minister bIBI Netanyahu opened Sunday’s weekly government meeting by castigating the hundreds of thousands-strong protests against the judicial reform his coalition seeking, while other senior members of the Israeli premier’s Likud party signaled they wished to calm the waters and pause the judicial overhaul.
“During the Gaza disengagement, blocking major routes was considered a serious offense by the attorney general who back then said it should warrant 20 years behind bars,” Netanyahu fumed.
“While some forms of protest are legitimate, we see that many are taking the law into their own hands and besieging my wife in a Tel Aviv hair salon. They wish to cause the government to collapse and bring about a constitutional crisis. I call upon the opposition to join me in trying to take the tensions down a notch.”
Meanwhile, former parliamentary speaker and Likud heavyweight Yuli Edelstein called to shelf the controversial overhaul in order to reach a better understanding with the opposition and calm the tensions.
“We have the ability to pause the legislative process for a limited period,” Edelstein said on Israeli television, adding there were other senior Likud figures who shared this position. “When you agree to come and talk like adults and not like little kids in a kindergarten, then it’s definitely possible to arrive at a joint draft.”
On Sunday, Israel’s Justice Minister Yariv Levin, Finance Minister Bezalel Smotrich, and Constitution Committee Chairman Simcha Rothman issued a joint statement to opposition leaders proposing to meet for talks later this week. They offered that the meeting be brokered by Israel’s President Isaac Herzog, who has emerged as the voice of moderation during the ongoing political crisis.
Opposition lawmaker and former defense minister Benny Gantz, however, said the offer contained nothing new and is not made in good faith. –I24 News
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By Rabbi Berach Steinfeld
The Baal Haturim in Parshas Tetzaveh brings down a Zohar that says there is no Sedra in the Torah since Moshe was born that does not have the name of Moshe in it, except for Parshas Tetzaveh. The reason for this is because in Shmos 32:32 Moshe said, “Forgive the Bnei Yisroel and if not, erase me from your Sefer Torah.” There is a rule that if a chacham makes a curse, even if it said conditionally, it will happen. This therefore happened in Parshas Tetzaveh.
Rabbeinu Bachya on Parshas Tetzaveh asks where do we see a klala of a talmid chacham is mekuyam even if it is said conditionally and the conditions are not met? We find this regarding Moshe, that even though Hashem forgave Bnei Yisroel for the eigel; nevertheless, Moshe’s name is not mentioned in Parshas Tetzaveh.
The Shach al HaTorah says that this is a great mussar that one should not curse him or herself. Even Moshe Rabbeinu, who was moser nefesh to save Am Yisroel, was left with a roshem that his name is not mentioned in Parshas Tetzaveh. That is what the posuk signifies with the word “Ve’Ata Tetzaveh-” you shall command others not to do what you did; which is curse yourself.
The Chida brings down the Shach we mentioned above and says that this problem is a very common occurrence, especially for women who curse others. What ends up happening is that the curses boomerang and is brought about upon them and their children.
The question that needs to be answered is why is Moshe’s name omitted in the Parsha of Tetzaveh? There are a few answers to this question. The first answer is brought down by the Rabbeinu Efraim who says this is because Moshe was initially supposed to be the Kohen Gadol; however, once Moshe refused the shlichus of Hashem, that privilege was taken from him and given to Aharon. Therefore, this is the parsha where Moshe is not mentioned, to soften the blow that Moshe was not Kohen Gadol.
Another reason some say is because Parshas Tetzaveh always comes out during the week of Zayin Adar which is the day of the Yahrtzeit of Moshe Rabbeinu, therefore his name gets omitted from the parsha.
The third reason could be said derech melitzah, that once Moshe said in Ki Sisa that his name should be erased, Hashem had to erase his name. Hashem pushed off being mekayem the klala at every sedra until he came all the way back around to the parsha before Ki Sisa. This is Parshas Tetzaveh. Without any options left, this had to be the parsha missing Moshe’s name.
May we be zocheh to use our words wisely.
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By Rabbi Berach Steinfeld
In Shmos 25:5 it says that Hashem commanded the Yidden to build a mikdash so he can dwell amongst them. From this passuk we learn the concept that the Bnei Yisroel had to build a Mishkan and a Bais Hamikdosh. The Rambam in Sefer Hamitzvos Asseh 20 counts this as a mitzvah.
The Poskim discuss whether there is a chiyuv to build a Bais Hakneses which is considered a Midash Me’at. The Sdei Chemed 2:44 brings many opinions on this question. The Yereim 324 says that Kdushas Bais HaKneses is a De’Oraysa as the passuk says “Umikdashi Tirau.” When one enters a Shul he must do so with the proper respect and reverence! We see in Gemara Megilah 28a that a Shul that is destroyed still retains it’s kedusha! The Sdei Chemed says that if we say there is a din kedushamin HaTorah it stands to reason that there would be chiyuv to build a Shul Min HaTorah!
There are other Rishonim like the Ran in Megilah 8a that hold that the kedusha of a shul is only MiDeRabbonon. All the pesukim just serve as an Asmachta.
The Shailos UTshuvos Maaseh Avraham in Orach Chaim 37 says that one would have to build a shul Lishma just like one has to build the Mishkan and the Bais Hamikdash Lishma. Therefore, one should not have an eino Yehudi build a Shul. The Sdei cHemed in Mareches Bais Hakneses 3 argues and says that it is true that one must be noheig kedusha in a Shul like in a Bais HaMikdash but there is no hechrach to say that the building must be lishma.
The Rambam in Hilchos Tefilla 11:1 writes that wherever there are ten Jewish people they must have a house prepared where they can enter during the time of tefilla and daven, this is called a Bais Hakneses. The people of the city must force each other to build a Bais HaKneses and to buy a Sefer Torah and Neviim and Kesuvim.
In Shailos UTshuvos Igros Moshe Orach Chaim 2:44 is medayek From the above Rambam that there is a Mitzva to build a Shul. Had it not been a Mitzva the Rambam did not have to start with the introduction that a house of Tefilla needs to be prepared rather he should have said that there is a mitzva on every gathering of ten Yidden to gather in one place and daven. We also find the Rambam in Hilchos Shcheinim 6:1 that he writes that people of the city force each other to build a wall for protection and to build a Shul and to buy Sefer Torah Neviim and Ksuvim.
From the above two Rambams we see two reasons for forcing the people of the city to build a Shul. The first reason is that it is called Tzorchei Ho’ir as we see in Sanhedrin 17b that a Shul is one of ten things that each city must have and therefore there is a concept of “Kfiya” (Forcing.) The second reason is that there is a concept of “Kfiya” (forcing) for a Mitzvah.
One can Kler is there a concept of Kfiya to build an Ezras Nashim or not? If we say the din Kfiya is that we force letzorach Mitzva then there would not be a Kfiya as Women don’t have a mitzva of tefilla Betzibbur. But if we hold that it is a kefiya because of Tzorchei Ho’ir then there would be a din of kfiya.
The Igros Moshe in Choshen Mishpat 1:41 says that the din of kefiya is not a din on every private person but rather a din on the tzibbur. Therefore, the division of expenses would not be based on people but rather based on the financial worth of the person. The Chasam Sofer in Teshuvos 6:32 says that the building itself should be based on per person whereas the Hiddurim should be based on the financial worth of the person.
The Griz al Hatorah is medayek in passuk 25:2 that the passuk starts off in the plural form “Veyikchu” and a lashon of Tzivuy then the passuk says Ish … Yidvenu Libo which is singular and on a voluntary basis. The Brisker Rov explains that the tzivuy was on the tzibbur not on every individual person. But only those who donated with their whole heart did they accept the donations as it should be Lishma. This would be as the Igros Moshe said that the building of the Shul is similar to the building of the Mishkan and Bais Hamikdash that it is a din on the tzibbur!
May we all be zocheh to see the Bais Hamikdash!
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By Rabbi Berach Steinfeld
In Shmos 21:35 we learn about a scenario regarding an ox that gores another person’s ox, and the second animal dies. The Gemara in Bava Kama 4a says that the owner of an eved knani who hurt somebody else, despite the fact that he is owned by a Jewish master, is not liable for the damage. The Gemara gives two reasons for this. The first reason is that the owner of the eved is considered an anus (out of his control) since he cannot stop his eved that may want to do damage. This svara is Min HaTorah. The second reason is that we are worried that every eved that will want to take revenge against his master will go out and do damage and cause the master a lot of anguish. Chazal therefore were mesaken that the owner is exempt from paying for those damages in order to protect him. The Maharam miLublin and the Noda Bi’Yehuda say that this is only De’Rabbanan; however, Min HaTorah he would have to pay because the owner does have the capability and the culpability to make sure his eved does not do damage.
The question can be asked as follows: Do we say that the yesod of the din is based on the explanations of the above gemara? Conversely, do we say the fact that the Torah only mentions an ox causing damage, but does not mention a slave or maidservant causing damage shows that the owner is not responsible since the Torah was never mechayev him? The reasons in the gemara are just an explanation clarifying why the Torah does not mention a slave that caused damage.
The Amudei Ohr 9 and the Chazon Ish in Bava Kama 3:1 for Daf 4a take the position of the second reason that the main reason the owner is pattur is because the posuk never mentioned anything about a slave causing damage. The proof for this is seen in the Mechilta 21:28 that discusses that the posuk only states that an owner is only responsible for an ox that gores. How do we know all animals are included in this? We learn this out from Shabbos; just like all animals are included in the mitzvah of shvisas Shabbos, so too when it comes to hezek, all animals are included. On the other hand, we see that a slave would be exempt as we see in Bava Kama 54b that when it comes to having two types of animals plowing together, the issur includes all animals as we learn from Shabbos. However, that issur includes a human being doing the plowing together with an animal. We see from this that an eved is not included in the issur of an ox doing damage. The gemara’s two reasons why the owner is exempt is just explaining the reasoning of the posuk.
The Noda BiYehuda, in the middle of Choshen Mishpat, siman 7 says that the only exemption of eved knani is that he might take revenge, and therefore the owner is not responsible min HaTorah. The Noda BiYehuda discusses an eved that killed another person after being warned with eidim. The eved is going to be killed, so there is no chashash that the eved will look to take revenge on the master. It therefore stands to reason that the eved did not do this to exact revenge on his master since he will die. The Achiezer 1 (21:7) discusses the case where the eved is going to get malkus. There is no reason to believe the eved did it to exact revenge on the master. In this case, the owner would be responsible. This is in direct opposition to the Chazon Ish and Amudei Ohr who say that the posuk is never mechayev an eved for hezek.
We see the story of the slave of Yanai HaMelech in the gemara in Sanhedrin 19a who killed somebody. Shimon Ben Shatach told the Dayanim to bring the slave to Bais Din with his master, the king Yanai. Why did Yanai have to come? According to the Noda BiYehuda this would make sense since Yanai was the owner and he would have to pay money since his slave killed someone, and the slave did not do it in order to exact revenge on his master. Yanai therefore had to be there for the psak that he might have to pay money. According to the Chazon Ish, Yanai would not be required to pay in any case since the Torah was never mechayev a master to pay for damages caused by his slave. Why did Yanai need to be there? The chiddush could be that since the Bais Din was going to kill the eved, and the master would end up losing a slave and taking a loss in money, Yanai had to be there since Bais Din will only pasken in the presence of the baalei dinim.
May we be zocheh to have Battei Dinim again in Eretz Yisrael.
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By Rabbi Berach Steinfeld
In Parshas Yisro, we see the mitzvah of honoring one’s parents. In Parshas Kedoshim we see the mitzvah of respecting one’s parents. In Parshas Yisro when the posuk discusses the mitzvah, it says honor your father and mother, mentioning the father first. In Parshas Kedoshim when the posuk discusses the mitzvah, it says a man should respect his mother and father, mentioning the mother first. Rashi explains this difference in word order by saying it is easier for a person to show respect for his father since the father is a tougher figure. In contrast, when it comes to honoring, one finds it easier to honor one’s mother since she is softer. The Torah therefore is teaching us that one should respect and honor both parents equally.
It is interesting to note that if a father and a mother who are married to each other ask a child to bring a cup of water, the child should bring the water to the father first and then to the mother. The logic behind this is that both the child and mother are required to respect the father.
The posuk in Kedoshim says that a “man” should respect his parents. The Gemara explains that really both a male and female are required to respect his/her parents; however, since a woman’s responsibility to her husband takes precedence when she gets married, she may not have the opportunity to show respect to her parents. The posuk therefore uses the term “man” because the man always has the opportunity.
In this week’s parsha we see that Moshe showed respect for his father-in-law. According to many Rishonim this is the source in the Torah that teaches us that a person must show respect and honor his in-laws.
If a husband requests something from his wife while her parents ask her for something, the wife is supposed to do her husband’s bidding. The question arises; if a person is required to show respect for his or her in-laws, why is his wife obligated to fulfill her husband’s request when he also has the obligation of respecting and honoring her parents. We saw a similar concept in the scenario of a son who was obligated to bring water to his father before his mother since both are required to show respect to the father.
There are several answers to this question. The first answer could be that the respect a woman must show to her husband is not a din of a mitzvah but a “shibud” that comes first in the fabric of their marriage. You therefore can’t use the reasoning that they are both required to respect the in-laws.
Another answer could be that a person is required to show respect and honor his parents. In addition, the parents may demand it of him. A person must show respect and honor to his in-laws, but they can’t demand the respect.
Another way of clarifying this query is to identify into what category of mitzvah honor and respect fit. Showing respect to in-laws is a mitzvah de’Rabbonon, whereas serving one’s husband is a de’Oraysa.
One thing is for sure: if one respects one’s in-laws, it will solve a lot of mother-in-law problems.
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[Links below.] Today, Tuesday of Parshas Beshalach, is a special day. Seforim tell us that it is extremely prudent to utilize this day to pray for parnassah, livelihood, for the next 12 months.
It is a widespread and accepted custom to recite “Parshas Hamonn,” the portion in the Torah that describes the way Hashem provided monn (i.e., parnassah from heaven) for the Yidden in the Midbar. This can be found in Sefer Shemos, Perek 16: 4-36. It is customary to read the pesukim twice and the Targum once, and also to recite a short tefillah for sustenance beforehand. (Click here for the tefillah as well as for the ArtScroll English translation of these pesukim. Click here for the parsha, including the Targum Onkelos.)
Reciting this parsha reminds us that just as Hashem sustained the Jews then, so too, He – and He alone – provides for each and every one of us now.
With Hashgacha Pratis, Divine Providence, Hashem looks after our every need down to the most minute and seemingly mundane detail.
The following is a short yet powerful essay by Rav Yissocher Frand, which teaches us an important lesson:
One Who Cheats In His Business Doesn’t Believe in G-d
By: Rav Yissocher Frand
Parshas Mishpatim begins “And these are the statutes that you shall place before them.” There is a very famous Rashi on the words “And these”. Normally “these” would mean “to the exclusion of others”. But Rashi says that the conjunction “and” adds to what came before (vov mosif), in Parshas Yisro.
In Parshas Yisro, G-d gave us the Ten Commandments. Rashi here says that just as the Ten Commandments were given at Sinai, so too the laws that are recorded in Parshas Mishpatim were also given at Sinai.
The truth of the matter is that this Rashi requires understanding. There is another famous Rashi [Vayikra 25:1] on the words “On Mount Sinai” (mentioned in connection with Shmita) which asks, “What is the connection between Shmitah and Mount Sinai?” Rashi there answers that just like the laws of Shmita were given with all their rules and intricate details at Sinai, so too all other commands were given with their rules and intricate details at Sinai.
If that is the case, what is Rashi adding here, by telling us that the laws of Parshas Mishpatim were given at Sinai? We know that — the whole Torah was given at Sinai!
The Ramba”n says a very interesting thing. According to the Ramba”n, Parshas Mishpatim and the Parsha of the Ten Commandments were said together at the initial meeting of G-d with Moshe on Sinai (prior to the 40 day period when Moshe learned the rest of the Torah). Subsequent to that, Moshe Rabbeinu came down, taught the Jewish people what he had learned from G-d and then went back up to Mount Sinai to learn more.
What emerges from this Ramba”n is that the laws of one ox goring another ox, of digging a hole in the public domain, or paying workers on time, all the mundane intricacies of life have the same status and were given at the same time as the Ten Commandments. Therefore, Rashi is stating something significant.
But, is it not peculiar that almost in the same breath as G-d spoke “I am the L-rd your G-d who took you out from Egypt…”, the foundation of Judaism, He also told us about our responsibilities when we borrow our neighbor’s car?
Why does Parshas Mishpatim rate the same session as “I am the L-rd your G-d”?
Rav Moshe Feinstein, zt”l, said that this comes to teach us that if a person does not keep Parshas Mishpatim (monetary laws), he doesn’t believe in “I am the L-rd your G-d” either.
“I am the L-rd your G-d” is the theory — I believe. But the other side of the coin, the practice, is do you cheat in your business? If you cheat in your business, you do not believe in “I am the L-rd your G-d”.
Rav Moshe continues, if a person believes in G-d with more than lip service, then the person believes that G-d provides him with a livelihood. If a person believes that G-d provides the livelihood, then what reason is there to cheat? “A person’s livelihood is fixed for him from Rosh HaShannah” [Beitzah 16a]. If one believes that, there is no need to cheat. Anyone who cheats, does not believe it.
That is why “I am the L-rd your G-d” is in the same session as the law of how to pay one’s workers.
There was recently a meeting in New York of the Association of Jewish Certified Public Accountants; an organization appropriately called Cheshbon. Rav Schwab told this group that a person who is dishonest in business is a Kofer b’Ikkar (He denies G-d). For the same reason that we just mentioned — that if a person really believed, he would not need to cheat. One cheats because he thinks — “this will get me the parnossah”. Cheating indicates that he does not believe that G-d will take care of him.
Then Rav Schwab continued by saying the following. “You will ask that we see people who cheat a tremendous amount and are nonetheless, successful. Now if parnossah comes from G-d, how can that be?”
Rav Schwab explained that such people’s money comes from the ‘Sitra Achra’, from the forces of impurity in the world, not from G-d. No good will ever come out of the money that comes from the powers of impurity (Kochos HaTumah) in the world. He or his children or someone down the line will never see satisfaction (nachas) from that money.
The ‘test’ of earning a livelihood is not only a test of telling the truth, of not stealing, etc. It is a test of ‘I am the L-rd your G-d’. Daily, we are put to the ‘test’ of whether or not we really believe. If we really, really believe, then there is never a reason to be less than 100% honest in our dealings with other people and with ourselves.
{halachafortoday@yahoo.com/Noam Amdurski-Matzav.com Newscenter}
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By Rabbi Berach Steinfeld
We find when the sea was split that Moshe Rabbeinu and the Bnei Yisroel sang the shirah. In Sefer Bais HaLevi he explains in depth the concept of singing in appreciation. There are two types of appreciation. The first one is where a person thanks Hashem for getting him out of a troubled situation. For instance, a person that was sick and became healthy. When a person thanks Hashem for extricating him from his tzarah. In this case the thanks are only for getting out of trouble, not for the trouble itself. As a matter of fact if the person would never have been sick he would have been even happier. This is one type of thanks.
There is another type of thanks which the Bais HaLevi says took place at krias yam suf. The thanks were not only for being taken out of Mitzrayim. They also thanked Hashem that because of them being saved there was a ribuy kvod shem shomayim. They were thanking Hashem for having been put in the matzav of shibud in Mitzrayim that thereby the great miracle would come about and thereby being mekadesh shem shomayim. We see that a person must know that any tzarah he is in is really for his benefit!
There is a famous story from the Dubner Maggid with a rich person and a diamond. There was a rich man by the name of Daniel who had lots of money. Among his wealth he had an expensive diamond. It was a very large diamond and the rich man kept it in a safe in a special room. One day his friend begged him to show him the diamond. Initially the rich man refused but after a lot of coaxing he agreed. The rich person took his friend into that room. He closed all the window shades. He took out the box in which was another box. He took out the diamond and it lit up the room. His hand shivered and as a result the rich man dropped the diamond, and the diamond now had a crack in it.
The rich man and his friend started talking to many jewelers to see what could be done to the diamond. The experts all concluded that nothing could be done. The only thing that could be done is that they should cut the diamond where the crack is and make it into two diamonds thereby it would not lose that much value.
The rich man was very upset but his friend told him that before you do something as drastic as this why don’t you go and ask the Rav? The rich man said what does the Rav know about jewelry. Nevertheless, He insisted so the rich man acquiesced. The Rav asked the rich man what is your name? The rich man responded, “Daniel.” The rich man started regretting coming what does this have to do with a diamond? The Rav told him that this crack will serve as the top of the letter “daled” you will get someone to finish engraving the rest of the “daled” and thereby making this diamond personalized and a special diamond. By doing this you will have your children and grandchildren and great grandchildren remember you. Also, the value of the diamond will go up as it will be personalized.
The rich man saw the great chochma of the Rav and thanked Hashem for both the fact that his diamond went up in price but also that the diamond initially fell.
We need to learn from this story and from Shiras HaYam that not only we should thank Hashem for the good but even what appears bad is really, good and we need to thank Hashem!
May we always be thankful and appreciative!
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By Rabbi Berach Steinfeld
The Rishonim argue that going from town to another town and thereby having the way the letters are written if it is a psul. The Rosh in 3:11 and in the Shiltei Giborim in Hilchos Sefer Torah 3 and the Meiri in Shabbos 104a they all conclude that there is no chashash in switching your letters. On the other hand, the Ramban in Meseches Shabbos writes that all the letters have a special reason why they are the way they are so switching it would make it pasul.
The question arises if one has the masoreh to use ksav Bais Yosef could he be yotzei with tefillin or a Sefer Torah written bichsav Ari or ksav Velish which is the ksav of the Sefardim? What about the opposite? The Rema in 36:1 says that if one changes the ksav it is not a problem but nevertheless there is a great inyan to be chosheish for the Ramban.
At one end we find in the name of the Gra that writes that since the mesorah of Ashkenaz is not to use the ksav Ari. We see the Chazon Ish was very makpid not to use Ari and felt that it would be le’ikuva. The Steipler in Kraina De’Igrasa 2:78 says that one should not believe those rumors that say the Chazon Ish regretted it.
On the other hand, the Maharsham in Mafteichos 2:120 says that the Sefer Torah of the Ohr HaChaim Hakadosh was written bichsav Velish. The Chasam Sofer in Yoreh Deah 66 testifies that his Rebbe Rabbi Nosson Adler’s tefillin had the letter tzaddik written bichsav Ari. The Mishna Berura in 66:5 brings the Noda BiYehuda 80 that whenever the Ramban was machmir was only the letters that were rooted in the Gemara not letters that are rooted in the Bais Yosef. The Ari himself held that all forms of ksav have their sources.
LeMaaseh, despite the fact that many say in the name of Rav Shach zt”l who advised a grandchild from the Chasam Sofer that he did not need to switch his tefillin to ksav Bais Yosef. Reb Elyashiv Zt”l held to the contrary that if a person does most of his avoda the way the Litvishhe he would need to switch his tefillin to ksav Bais Yosef. The Mesoras Moshe tells a story where a person brought Reb Moshe Feinstein to look at a letter of his tefillin. Reb Moshe said that the letter was no problem but the greatest hiddur is that the person should switch all his parshiyos to Bais Yosef.
Reb Chaim Kanievsky said that this would only apply to tefillin or mezuzos but if one listen to krias HaTorah from a Sefer Torah written in ksav Ari one is yotzei this is even though lekatchila the Sefer Torah should be written in ksav Bais Yosef. Reb Chaim added that even the Chazon Ish says one could be yotzei krias HaTorah and could even make a bracha on an Aliyah. His reasoning was that according to the Rambam one can make a bracha on a Sefer Torah that is passul. Therefore, it would not be a Bracha Levatala. Brisker Rov who held that lekatchilah one should have ksav Bais Yosef when he was on vacation in Kreinitz before the holocaust he would be yotzei from a Sefer Torah written bichsav Ari and would even get an Aliyah.
May we always be careful with what we read from that it should be kehalacha.
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The need for supervision in school kitchens…
Join us as we listen in to a conversation between R’ Nosson Dubin, Kashrus Administrator of HKA (Houston), and founder of the Kosher Institute of America, and R’ Yitzchok Hisiger.
View it in its entirety at https://www.kashrusawareness.com/post/ensuring-a-kosher-education
CLICK HERE to watch more episodes of Let’s Talk Kashrus
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We invite your questions, comments, or feedback. If there’s a specific kashrus topic you’d like to bring to public attention, feel free to contact us by email: info@kashrusawareness.com
Message or call: 678-8-Kosher
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Listen wherever you get your podcasts!
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Navigating the halachic issues of home food businesses.
Join us as we listen in to a conversation between R’ Shmuel Fuerst, Dayan of Agudas Yisroel of Illinois and Rav of Agudas Yisroel of Peterson Park, and R’ Yitzchok Hisiger.
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Dear Editor@Matzav.com,
Yesterday’s Matzav Inbox letter was oh so painful to read. And oh so true.
I’d like to comment on one part of the letter about the cookie-cutter nature of most of our mosdos.
Let me talk about boys.
It is a sad reality that in many yeshivas today, a boy who struggles to learn Gemara, or has no interest in learning, feels like a failure. This is a harmful and outdated mentality that needs to be addressed.
Everyone has different strengths and weaknesses, and it is important to recognize and celebrate the unique abilities of each individual.
Unfortunately, our system doesn’t do that.
A boy in 6th, 7th, and 8th grade who doesn’t learn Gemara well, or doesn’t learn much altogether, gets a message that he’s a loser. It’s no wonder that many of these boys just decide to leave the system altogether. After all, their school, rabbeim and menahelim have basically told them that they will not amount to anything.
It is the responsibility of yeshivas to create an environment that promotes individuality and self-worth, rather than one that only values a narrow definition of success.
Gemara is one aspect of a yeshiva education and Yiddishkeit, and it should not be viewed as the sole determinant of one’s success as a Yid. Every individual is unique and may have different talents and interests, which should be respected and nurtured. A student who may not excel in Gemara can still be a dedicated and devout Yid through other pursuits.
It is the responsibility of educators, parents, and community leaders to foster an environment that values and supports all youngsters for who they are, and to recognize that true success and growth comes from embracing and developing one’s unique kochos and talents.
Name Withheld
Lakewood, NJ
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By Rabbi Berach Steinfeld
I normally do not write political columns. In light of current events, both in the parsha and in our community, we will discuss this sensitive topic. The medrash tells us that three people were part of the discussion when Pharaoh wanted to enslave the Jews. They were Bilaam, Yisro and Iyov. Bilaam encouraged the decree. Yisro protested the decree and had to flee to Midyan. Iyov was quiet. The Gemara says they each received payment/punishment mida kneged mida. Bilaam, who encouraged, ended up being killed by the Jews. Yisro, who protested, had children who occupied the makom haMikdash until the Bais HaMikdash was built. Iyov, who stayed quiet, received “yesurim” (tremendous pain.) It seems to be easily understandable when we look at what happened to Bilaam and Yisro. It is harder to understand why Iyov was punished with yesurim when all he did was stay quiet!
I saw an explanation in a sefer that brings down different vertlach beshem the Brisker Roshei Yeshiva. When a person is in pain, he screams from his yesurim. Although his screams don’t really help him, it is a natural reaction for a person to scream out when he is in pain. Iyov had a very good cheshbon for staying quiet. He felt that if he would protest, he might lose his advisory role and he wouldn’t be able to help in the future. Iyov also figured why bother protesting when it was a fait accompli. Hashem showed Iyov that He gave him yesurim that caused him to cry out in pain even though the screaming did not bring relief. Hashem proved to him that if a person is truly in pain and truly feels other people in pain, you should not be quiet, but protest and scream out in pain even if it may not help the pain.
Pharaoh had a brilliant technique to cause Klal Yisroel to become enslaved. He spoke to them “B’feh rach-“in a soft manner and even showed that he himself was ready to work. He showed them that his concern was only for the benefit of Klal Yisroel. The Brisker Rov said it is important that we learn from this for the future. Even if reshaim tell us that they are doing something for our benefit, we need to stay away from them and show that they are our enemies when it comes to our spiritual welfare. We must be careful not to fall into the trap of accepting their overtures of kindness because the result may end up with our being enslaved.
We are currently dealing with many issues against our Religion. The reasons given for these new laws etc. is for the benefit of our children. We must scream in protest and know that this is a terrible decree. If something hurts, we scream. We cannot stay silent at this crucial time. The Education Department needs to hear from the entire Jewish community that they should not be instituting these new guidelines. The government must hear from us to stop with all these toeivah laws!
Do you have a topic or discussion you want to read about? Please send comments or questions to hymanbsdhevens@gmail.com or berachsteinfeldscorner@gmail.com.
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The tricky nature of app-controlled appliances.
It may not be so smart to use your Smart Appliances. Join us as we listen in to a conversation between R’ Shmuel Fuerst, Dayan of Agudas Yisroel of Illinois and Rav of Agudas Yisroel of Peterson Park, and R’ Yitzchok Hisiger.
View it in its entirety at https://www.kashrusawareness.com/post/not-remotely-kosher
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Breaking down chicken for the kosher consumer
Join an insightful conversation between Rabbi Yitzchok Hisiger and Rabbi Sholem Fishbane, Director of Kashrus for the Chicago Rabbinical Council ,and the Executive Director of AKO. Enjoy the conversation regarding the Kashrus of chickens and broken bones.
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By Rabbi Berach Steinfeld
In Bereishis 50:13 the passuk says; the brothers carried Yaakov to eretz Knaan and buried him in the Me’Aras Hamachpeila.
The Gemara in Sotah 13a says that during the time of burying Yaakov, Eisav arrived and tried to stop the proceedings. He claimed that the Me’aras Hamachpeilah was sets of couples and since Yaakov already buried Leah there, he felt that he deserved the other plot. The shvatim said you sold your chelek. Eisav demanded a shtar mechirah. They responded that they left it in Mitzrayim. They sent Naftali who was fleet footed. During this give and take Chushim the son of Dan stood there. He was hard of hearing and did not comprehend why the proceedings were being held up. After the shvatim explained the situation to him, he said this is not acceptable, that we should have to wait for Naftali to come back and during this time Yaakov should lie in a state of bizayon. He took a club and hit Eisav on the head. The eyes of Eisav fell out and fell to the knees of Yaakov. Yaakov opened his eyes and laughed. During this time the prophecy of Rivka took place when she had said why should both brothers be buried in one day?
Tosfos in Gittin 55b asks that from the Sifri is mashma that it was Yehuda that killed Eisav. The Yerushalmi in Gittin chaper 5 says that the Goyim decreed many terrible decrees on the neighborhood of Yehudah. They had a mesorah that Yehuda killed Eisav therefore, they had it in for Yehudah. Here in this Gemara we see that Chushim killed Eisav? Tosfos answers that it is possible that Chushim started by hitting Eisav, but Eisav did not die until Yehudah finished him off.
The Targum Yonasan ben Uziel wrote that when Eisav came to argue against the burying of Yaakov, Chushim cut off his head and it rolled into the Me’aras Hamachpeilah. The question is How could they bury the head of Eisav together with Yaakov? In Shulchan Aruch Yoreh Deah 362:5 it says one should not bury a Rasha next to a Tzaddik? And it is an issur De’Oraysa.
There are a few answers. The first answer is from Rav Shteinman in Ayeles Hashachar that since Eisav excelled in the mitzva of Kibbud Av he merited being buried next to Yaakov.
The second tirutz is once his head fell in there, they did not remove it anymore. The only problem is how come they buried Yaakov there afterwards. Could be since there were other Tzaddikkim there, it was not a problem.
A third tirutz is that since this took place before mattan Torah they were not makpid on it.
A fourth tirutz is that it was not within daled amos.
A fifth tirutz is that since the children of Eisav would use that as an excuse to torment klal Yisroel therefore they left him there.
A sixth tirutz is based on Rav Chaim Kanievski who brings a Yerushalmi in Nedarim 3:8 that says that le’ased lavo when all the Tzaddikim will assemble Eisav will join them until Hakadosh Boruch Hu will take him out. For the fact that he will be able to sit there until Hashem removes him proves that he has some maalos and therefore it was fitting for him to be buried in Me’aras Hamachpeilah.
May we be zocheh to witness Techiyas Ha’Meisim in our lifetime! Amen!
{Matzav.com}
A Deeper Look into Deep Fryers
Everyone‘s favorite side dish might not be so pareve. Join us as we listen in to a conversation between R’ Shmuel Fuerst, Dayan of Agudas Yisroel of Illinois and Rav of Agudas Yisroel of Peterson Park, and R’ Yitzchok Hisiger.
View it in it’s entirety at https://www.kashrusawareness.com/post/fretting-over-fleishig-fries
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By Rabbi Berach Steinfeld
Should someone’s birthday be celebrated by making a meal? Is it considered a Yom Tov?
The Ben Ish Chai in Parshas Re’eh 17 writes that some people have the minhag to make a Yom Tov on their birthday every year. They do so as a good siman. The Ben Ish Chai also had the minhag himself to do so. He also brings down a minhag to make a special celebration on the anniversary of the day of one’s bris. The Ben Ish Chai says we do not have this minhag.
The Chasam Sofer in Toras Moshe, Parshas Vayeira writes that Avraham Avinu made a seudah every year on the day of his bris.
The Munkatcher Rov writes that we don’t find any Rabbonim celebrating birthdays. The reason for this could be because the Gemara teaches us that it would have been better if one had not been born.
The Klausenberger Rov, in Divrei Yatziv in Likutim Vehashmatos 64 concurs with the Munkatcher and gives the same reason.
Some write that the reason for not celebrating birthdays is that since we don’t find any birthday celebration in the Torah except regarding king Pharoah, we therefore do not have a party on a birthday.
It is interesting to note that in Chabad and in Rizhin they did celebrate birthdays.
The Shailos Utshuvos Ginzei Yosef 4:2 says that some have the minhag to make a Shehecheyanu on a new fruit on their birthday.
In the Gemara in Megillah 13b it is mashma that there is good mazel on a person’s birthday. That was the reason that Haman thought he picked a good day to destroy the Jews. The day was the day that Moshe was niftar, but Haman did not know that it was also the birthday of Moshe!
There are certain birthdays that have specific significance. We find a Gemara in Moed Koton 28a that speak about Rav Yosef who made a Yom Tov on the day he turned sixty. He invited the other Rabbonim to celebrate with him that no longer was in the realm of receiving “kareis.” According to one shitta in Tosfos, fifty is when one is out of koreis and sixty out of misa bidei shomayim.
The Trumas Hadeshen made a special siyum on his sixtieth birthday.
The Shailos U’teshuvos Chavois Yair 70 writes that one should make a shehechiyonu with Hashem’s name when one turns seventy. The Chasam Sofer disagrees with this and says that one should not say Hashem’s name.
In conclusion, try to have as many birthdays as you can so you can celebrate again and again. Having a lot of birthdays is a segulah for long life!
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Can you tell us about the early life of Yeshu – if you don’t know who Yeshu is, that’s the founder of the Christian religion – about his growing up among the Jewish people and what effect his early experiences had on the rest of his life?
Rav Avigdor Miller:
Well, briefly, he was born under suspicious circumstances. Now, that’s what they say – not what I say. And naturally he labored under a severe disability, a severe social disability, because even among gentiles a man of doubtful parentage is not a privileged person. To have Hashem for a father doesn’t get you much anywhere in this world. Oh, but they claim that he’s descended from King David. That’s a little contradiction there because Hakodosh Boruch Hu is not of the House of David. But either way, because of this disability he became very embittered.
Now he never succeeded in anything. He wasn’t married. That’s not a coincidence because he couldn’t be married – a mamzer is not permitted to marry a Jew. He attempted to learn Torah but he didn’t make it. He remained a very mediocre person in Torah because we see from his utterances a number of gross errors that even a medium ben Torah would never commit.
Now as a result of this, he was, as I said before, very embittered. But he was endowed with one ability and that was a tremendous ambition; had he been psychoanalyzed today it would have been called megalomania. And when a man has a tremendous ambition but he has no abilities, the result is a terrible bitterness.
Like our poor friend – I won’t mention his name – who left America and is now in Eretz Yisroel; he thought he would be welcomed by the whole people with open arms but he failed even to get one seat in the Knesses; so he’s very embittered nebach.
So Oso HaIsh turned his bitterness upon those who did make it. Now who were the ones who were successful in the Jewish people? Who were the ones who were admired by the whole nation? The Sages, Pharisees. The Pharisees were the darlings of the people. The entire nation worshipped their deeds and their word. But because Oso HaIsh failed to become prominent, so he turned his guns on them. And that’s why the entire New Testament from beginning to end is one long tirade against the Tanaim. There isn’t another book in the world that has so much bitterness against the Sages of Israel like the New Testament. And that’s the reason. Because he failed to make it.
And that’s the secret of the beginning of that religion. It was founded in frustration and bitterness; and that caused that hostility that resulted in the loss of so many Jewish lives in history.
TAPE # 47 (February 1975)
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By Rabbi Berach Steinfeld
There are a few questions we will pose here and to which we will provide appropriate answers. How is it possible that a person correctly lights one candle on the first night, two candles on the second night, three candles on the third night, four candles on the fourth night, four candles on the fifth night, three candles on the sixth night, two candles on the seventh night, and one candle on the eighth night?
How is it possible for a person not to be yotzei the mitzvah while he lights the Chanukah candles, but ten minutes later he will be yotzei?
How is it possible that a person will be required to repeat Shemoneh Esrei if he forgot “Al Hanissim?”
Dayan Dunner answers the first question. In the scenario that a person will be adding a candle the first four days, and will be subtracting a candle each subsequent day. We learn that we will pasken like Bais Shammai when Moshiach comes. Bais Shammai says we will light one less candle every day. If Moshiach arrives after the fourth night of lighting the Menorah, then we will switch to Bais Shammai and start lighting fewer candles for the rest of the Chanukah days. Hopefully we will have this She’ailah soon!
The Klausenberger Rebbe in the Sefer Divrei Yatziv answers the second question discussing how it is possible for one not to be yotzei the first ten minutes but will be yotzei afterwards. In a case where one lights his Menorah and his long candles are a little above twenty amos, as soon as the candles burn down to within twenty amos he will be yotzei. The reason he is yotzei after ten minutes is because we have a rule in the Gemara that says “Isho mishum chitzav” (Fire is like an arrow). It may take time for an arrow to reach its target; and even though when the arrow hits the other person the shooter may not be doing an action any longer, the arrow is still connected to the shooter’s action. Similarly, the fire is accorded to the original lighter and when it reaches under twenty amos, it is counted as if the lighter of the candles lit it and he is yotzei.
Rabbi Genichovsky speaks about a scenario where one would have to say Shemoneh Esrei even though we normally don’t repeat Shemoneh Esrei for forgetting “Al Hanissim.” This will answer our third question. If one forgot to daven Mincha on Erev Chanukah, he then has a chiyuv to daven two Maarivs. If he forgot to say “Al Hanissim” in the first one, but said it in the second Shemoneh Esrei, it would be problematic because that would show that the first Shemoneh Esrei is making up for Mincha when we don’t say “Al Hanissim.” However, the halacha for someone who missed davening and must daven again states that the replacement tefillah is always davened after the regular required tefillah of that time. Therefore, it would require the person to daven a third Shemoneh Esrei to render the second one for Maariv and the third additional Maariv as the replacement. He therefore would have to say “Al Hanissim” in the third one also.
Let us hope we see the simcha and geulah in our day!
{Matzav.com}
What does a Mashgiach look for when certifying an event? Let’s listen in to Rabbi Sholey Klein, Kashrus Administrator at Dallas Kosher as he discusses the responsibilities of a Mashgiach, with Rabbi Yitzchok Hisiger.
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By Rabbi Berach Steinfeld
The Gemara in Yuma 33b discusses the topic of “Ein Mavirin al Hamitzvos.” Rashi explains that one who encounters a mitzvah should not leave it. We learn this out from “Ushmartem … hamatzos” and we read it mitzvos.
The Radvaz in Vol 2:509 says that the concept of not leaving a mitzvah is a DeRabbonon and the posuk mentioned above is an “asmachta” (a remez in the Torah.) The Levush and Taz and Pri megadim in Siman 25 argue and hold that not leaving a mitzvah is a DeOraysa.
Rashi explains this by saying one should not leave a mitzvah because he may miss doing the mitzvah altogether. The Chasan Sofer, siman 8 says that there are two reasons why one should not leave a mitzvah upon encountering it. One reason is that it is embarrassing to the mitzvah when you leave it, even if you do some other mitzvah. The second reason is that you end up delaying the mitzvah you encountered first.
In a case where one has two mitzvos to do and he encounters one of the mitzvos, he must do that one first. This is the case even if the other mitzvah comes more often as the rule of ein mavirin al hamitzvos pushes away the preference that the other mitzvah comes more often. The Chasan Sofer says that this would apply even if the mitzvah you encounter first is only a DeRabbonon; it must be done first.
The Magen Avraham in 25:4 says that a person encounters a mitzvah and could do it then but is not ready to do it at that time, he can skip the mitzvah and do the other mitzvah which is time sensitive to him. A practical application of this would be if Shimon picks up his weekday tallis on Shabbos by mistake. He can put it down and then take his Shabbos tallis instead.
What happens if Reuven is on his way to daven maariv on Chanukah and it is after the zman of lighting candles, but he did not yet light his menorah? He should light the candles first as he would be passing the mitzvah of hadlaka. This is even though maariv and krias shema come around more often than candle lighting. We could say that his daas is not to light right now since he wants to daven first, so it would fall under the category of the Magen Avraham that he is not ready for the first mitzvah. We could argue and say that Magen Avraham is talking about a case where he is not intent on doing the mitzvah that he encountered at all (for example, Shimon does not intend to put on his weekday tallis at all.) In the case of Reuven going to maariv, he wants to light the menorah, but not this second. Nevertheless, it would seem to be the halacha that he should light first and then daven maariv. Proof to this can be brought from a case where one picked out the tefillin shel Rosh before the shel yad. He must put on the shel rosh first because of ein mavirin despite the fact that he really wants to put on shel yad first.
Once Reuven starts lighting his menorah he should finish lighting the rest of the candles even if he is yotzei with the first candle and the rest are only a hiddur. When he is done he should then go out to daven maariv.
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By Rabbi Berach Steinfeld
In Bereishis 35:19 it says that Rachel was nifteres and was buried on the road leading to Efras, Bethlehem. Why do we not find in the Torah that Yaakov cried and was maspid Rachel the same way we find that Avraham was maspid Sarah?
One answer could be based on the Baal HaTurim that says the reason why Avraham was maspid Sarah for only a little bit was because it was considered as if Sarah was “MeAbed Atzma Ledaas.” She was Moseres Din LaShomayim by complaining. Here too Rachel was the cause of her demise because she stole her father’s trafim. She did this on her own without seeking advice and consent from Yaakov.
A second reason is because Sarah was the akeres HaBayis so the loss was that much greater requiring a hesped. She was megayeres es haNashim. Thereby there was a need to make a hesped for Sarah. On the other hand, Rachel’s demise was terrible but did not destroy the Bayis of Yaakov as Leah and the Shfachos were still alive.
A third answer is based on Gemara Moed Katan 28a the Halacha of a woman who dies in childbirth should not be lying in state as it could be embarrassing. Since Rachel died while giving birth she had to be buried right away. This is also the reason why she was buried while travelling and they did not wait till they arrived at a cemetery.
A fourth answer is that Yaakov was worried that Leah would be offended. Leah would feel as if even after Rachel was nifteres Yaakov still does not want her. We find the Chasam Sofer after his first wife died and he re-married he would not light candles leiluy nishmas his first wife so as not to offend his new wife.
A fifth answer could be that really both Yitzchok and Yaakov were maspid their respective spouses. The reason the Torah does not mention it is because the Torah wanted to teach us that women get a hesped. For this limud it was enough to tell us that Avraham was maspid Sarah. There is no need for the Torah to tell us about Yitzchok and Yaakov that they were maspid.
A sixth answer could be that Yaakov was worried that if he would be maspid Rachel they would be Toeh BaDerech. They would get mixed up and get lost on their trip.
A seventh and final answer is that really Yaakov did not want to marry two sisters even though it was before mattan Torah. He really wanted to marry Rachel but once Leah was the first wife, he only married Rachel to fulfill his neder. This is the reason that Rachel had to die before arriving to their home so that Yaakov should not be married to two sisters. That is why he was not maspid Rachel.
May we all be zocheh to live in Eretz Yisrael and have techiyas hameisim.
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At Maariv tonight, residents of chutz la’aretz begin to say Vesein Tal Umatar during the Shemonah Esrei in the bracha of Boreich Aleinu. Residents of Eretz Yisroel already began saying Vesein Tal Umatar on the 7th of Cheshvan.
If one became aware after completing the bracha of Mevareich Hashanim that one omitted Vesein Tal Umatar, one should wait to insert it right before “Ki atah shomeiah” in Shema Koleinu.
If one has already completed the bracha of Shomeiah Tefillah, one may insert Vesein Tal Umatar before saying Retzei. If one has already started Retzei, one must return to the bracha of Boreich Aleinu, which is the proper place for Vesein Tal Umatar. If one already completed the Shemonah Esrei and stepped backward, one must repeat the entire Shemonah Esrei (Shulchan Aruch with Mishna Berurah 117:5. See also Bi’ur Halacha).
(It is advisable to repeat 101 times [and at the very least 90 times] “Ve’es kol minei sevu’asah letovah vesein tal umatar” so as to make the inclusion of Vesein Tal Umatar habitual and fluent, thus eliminating any future doubt as to whether one included Vesein Tal Umatar in Shemonah Esrei or not.
Please feel free to print this out and hang it up or distribute it in shuls and yeshivos.
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By Rabbi Berach Steinfeld
In Eretz Yisroel they begin to say “vesen tal umatar” on zayin Cheshvan. In Chutz Le’Aaretz we begin saying “vesen tal umatar” on December 4th or on December 5th the year before a secular leap year. If a person from abroad is in Eretz Yisroel on the 7th of Cheshvan we find that there is a machlokes haposkim whether the person should say vesen tal umatar or not.
The Chazon Ish and Tchebiner Rov paskened that the people of Chutz Le’Aaretz should say vesen tal umatar in their davening just like the inhabitants of the place where he is at that moment, which is in Eretz Yisroel. This is their psak even in a case where the person will go back home before the month of Nissan.
If a person arrives in Eretz Yisroel after zayin Cheshvan but will be returning home before December 4th, the Birkei Yosef in siman kuf yud zayin, seif vov paskens that once he begins saying vesen tal umatar he continues saying it even upon returning to Chutz Le’Aaretz where they did not yet begin to say vesen tal umatar. In the Teshuvos of Chaim Shnayim Yeshalem it would seem that, one should not continue saying vesen tal umatar upon returning to Chutz Le’Aaretz.
There is a way for a person to be yotzei both shittos. The person should say vesen tal umatar during the bracha of Shomea Tefilla. He covers all scenarios this way since if he is required to say vesen tal umatar then he is yotzei by saying it in the bracha of Shomea Tefilla, and if he is not required to say vesen tal umatar then it would not be a siman klala by saying it in Shomea Tefilla as it would be in saying it in the bracha of Bareich Aleinu.
The only question that arises is what should someone say if he is a shaliach tzibbur? The rule is that a shaliach tzibbur can’t say anything that has no connection to the tzibbur and since the tzibbur does not need to say vesen tal umatar he can’t say it in the bracha of Shomea Tefilla. He can’t say it; even if he will say it quietly.
We find a similar question arises when a person is davening on Shabbos and by mistake starts Ata Chonen, which is the weekday tefilla. He should complete the bracha and then continue with the Shabbos davening. If this happens with the shaliach tzibbur, we don’t say that he should complete the bracha since the tzibbur is not required to say a weekday Shmone Esrei.
This would render a person who went to Eretz Yisroel and came back before they started vesen tal umatar not eligible to be the shaliach tzibbur. He still could daven to himself and not say vesen tal umatar in Bareich Aleinu, but rather say it in Shomea Tefilla hereby following both opinions.
May we all be zocheh to live in Eretz Yisrael and not have these questions anymore.
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By Rabbi Berach Steinfeld In Bereishis 27:6 Rivkah told Yaakov that she heard her father talking to Esav etc. She ends off saying, “Listen to what I will tell you.” In Pirkei D’Reb Eliezer 32 Rivkah told Yaakov, “My son this night is where the storage of Tal is opened and up in Shomayim they are singing shirah, make some good food for your father, […]
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Join Rabbi Sholem Fishbane, Director of Kashrus for the Chicago Rabbinical Council, and the Executive Director of AKO, and Rabbi Yitzchok Hisiger as they discuss the recent Kol Koreh regarding home-based businesses. WATCH: View it in its entirety at www.KashrusAwareness.com CLICK HERE to watch more episodes of Let’s Talk Kashrus ______ We invite your questions, […]
By Rabbi Berach Steinfeld In Devarim 31:9 we see that Moshe wrote the Torah and gave it to the Kohanim the sons of Levi. The Gemara in Gittin 71b says that the following things are done to keep the peace. A Kohen gets the first aliya and we learn it from the above passuk. Since the Torah specified the Kohanim the sons […]
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By Rabbi Berach Steinfeld As we get closer to Rosh Hashana most of us need to write a pruzbul. This is in order that our debts should not be cancelled! According to Shulchan Aruch one must make the pruzbul in Bais Din. The Rema is maikil and says one can write a pruzbul in front of any three people. The question arises if one lives out of town […]
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By Rabbi Berach Steinfeld There are many who travel often and do not want to say the bracha of Tefillas Haderech on a daily basis because there may not be a chiyuv to say it if they travel in populated areas. There is an eitzah to say Tefillas Haderech in the Shemoneh Esrei in the […]
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By Rabbi Berach Steinfeld Why does the Navi Yeshaya use the lashon of Nachamu twice? Rabbeinu Bachya explains the reason is because everything is midda kneged midda. The Jews sinned double and were punished double, therefore they receive double consolation. Rav Dovid Cohen, the Chevroner Rosh Yeshiva, explains it a little differently. Before we get to the explanation, we need to double our […]
The laws of Tisha B’Av when it falls on Shabbos, courtesy of ArtScroll/Mesorah Publications: CLICK HERE.
The laws of Tisha B’Av when it falls on Shabbos, courtesy of ArtScroll/Mesorah Publications: CLICK HERE.
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By Rabbi Berach Steinfeld The Gemara in Taanis, daf lamed, amud alef says that all mitzvos that apply to an “avel” (mourner) apply on Tisha B’Av. Included in this category is Torah learning. It is permissible to learn “Iyov” and the chapters in Yirmiyahu that discuss the misfortune that will befall K’lal Yisroel. This is […]
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Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses: ɚ why the Torah reports the survival of Korach’s sons in a strange place. ɚ why Moshe feared that the people would be leaderless after he died. ɚ how a Jewish leader should conduct himself during war time. […]
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Join Rabbi Yitzchok Hisiger and Rabbi Moshe Elefant, Chief Operating Officer of OU Kosher, as they discuss the kashrus ramifications of meals served on flights and whether the food in first-class and economy are always the same kashrus-wise. View it in its entirety at www.KashrusAwareness.com. Rabbi Yitzchok Hisiger: One of our readers submitted an […]
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Below you will find this week’s edition of the ArtScroll Newsletter, containing inspiration and insight from classic ArtScroll titles. CLICK HERE TO DOWNLOAD THE PDF. This weekly publication contains a rich collection of stories, divrei Torah and insights that are suitable for the Shabbos table – or for anytime. Enjoy tapping into the unparalleled treasure […]
Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian, and author. This week he discusses: ɚ why it mattered that Moshe struck the rock rather than talk to it. ɚ the three reasons Moshe was barred from entering Eretz Yisrael. ɚ what Moshe found so desirable about Aharon’s manner of death. WATCH:
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Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses: ɚ how Korach’s rebellion gained such wide popularity. ɚ why Moshe was told to empty the copper pans of their ashes. ɚ how Moshe knew that the plague had already begun. WATCH:
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By Rabbi Berach Steinfeld The Supreme Court came out with a few rulings regarding guns and Roe V. Wade. We will discuss items similar to these rulings. In Shmos 22:1 it says that if a robber is caught burrowing in to your house and you kill the robber you are exempt. It teaches us that self defense […]
Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses: ɚ why it was acceptable for Yehoshua to send Meraglim. ɚ how the story of the Meraglim is out of chronological order. ɚ why the people thought Kaleiv was denigrating Moshe. WATCH:
By Moishe Chaimson There are many stories of the Dor Hamidbar’s failures told to us in Chumash. The Misoninim, the Chet Heigel, etc why is the Meraglim the only one for which an entire generation is prevented from going into Eretz Yisroel and all must die out? For all the others it was sufficient that […]
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By Rabbi Berach Steinfeld The Achronim ask a chakira regarding tzitzis. Is the “begged” of the tzitzis considered part of the mitzvah or is it considered a hechsher mitzvah, as we find that a house is just a hechsher for the mezuzah. The Bais HaLevi in 1:5 and the Avnei Nezer Yoreh Deah 390 say that the ikkar reason one puts on the “begged” of tzitzis is to have an extra covering on the body. The Kehillas Yaakov in Yevamos 7 concurs and […]
Below you will find this week’s edition of the ArtScroll Newsletter, containing inspiration and insight from classic ArtScroll titles. CLICK HERE TO DOWNLOAD THE PDF. This weekly publication contains a rich collection of stories, divrei Torah and insights that are suitable for the Shabbos table – or for anytime. Enjoy tapping into the unparalleled treasure […]
Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses: ɚ the complaint of the people that missed the korban Pesach. ɚ why there was not enough meat or fish to feed the people. ɚ why Moshe said only a short prayer for Miriam. WATCH:
By Rabbi Berach Steinfeld What Bracha did the Yidden make on the Manna in the Midbar? On bread we make Hamotzielechem min Haaretz. Did they make the same bracha? There are seven opinions. The Sefer Chassidim writes that they made the Bracha of Hamotzi lechem min Hashomayim. Eliyahu Hanavi made that bracha on the cakes of retzafim. The Rema Mipani says we will make this bracha on the Livyasan may it come quickly in our day. Since we never have […]
Join an insightful conversation between Rabbi Yitzchok Hisiger and Rabbi Sholom Tendler, Kashrus Administrator of the Star-k. Enjoy the Q&A session discussing the various kashrus concerns related to smoothies. View it in its entirety at www.KashrusAwareness.com WATCH THE FULL EPISODE ______ We invite your questions, comments, or feedback. If there’s a specific kashrus topic you’d […]
Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses: ɚ why the Torah gives deference to the house of Gershon. ɚ why the Sotah is told that Reuven sinned even though he didn’t. ɚ why dreams need both healing and rectification. WATCH:
Below you will find this week’s edition of the ArtScroll Newsletter, containing inspiration and insight from classic ArtScroll titles. CLICK HERE TO DOWNLOAD THE PDF. This weekly publication contains a rich collection of stories, divrei Torah and insights that are suitable for the Shabbos table – or for anytime. Enjoy tapping into the unparalleled treasure […]
Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses: ɚ why two proofs of identity were needed. ɚ why the Leviim were counted from infancy. ɚ when teachers are like fathers. WATCH:
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By Rabbi Berach Steinfeld In Bamidbar 3:1 it says that these are the children of Aharon and Moshe. Rashi quotes the Medrash and Gemara Sanhedrin 19b that says whoever teaches some else’s child Torah it is considered as if you gave birth to that child. This is learned from the children of Aharon who are considered Moshe’s children. In addition, we see in Sotah 12a Reb Yochanan says one who marries a woman leshem shomayim the Torah considers it […]
Below you will find this week’s edition of the ArtScroll Newsletter, containing inspiration and insight from classic ArtScroll titles. CLICK HERE TO DOWNLOAD THE PDF. This weekly publication contains a rich collection of stories, divrei Torah and insights that are suitable for the Shabbos table – or for anytime. Enjoy tapping into the unparalleled treasure […]
Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses: ɚ why lackadaisical Torah study results in calamity. ɚ why there is no mention of the failure to observe Shemitah. ɚ why the erech assessment for gender and age groups is uniform. WATCH:
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By Rabbi Berach Steinfeld There was a person in Bnei Brak who was very poor. His family ate for their Shabbos meal a little Matzah and some tuna fish. This person had a friend who was rich. He decided to order and pay to a grocery to send a beautiful complete Shabbos. One day the rich person lost all his money. The poor […]
By Chaim Gold A day before, it appeared that the second test in the Machzor Sheini of Daf HaYomi B’Halacha would be a routine Dirshu test despite it being a bit of a milestone. Lomdei Daf HaYomi B’Halacha were completing the laws of tzitzis and progressing to the laws of tefillin. The test in Eretz […]
Below you will find this week’s edition of the ArtScroll Newsletter, containing inspiration and insight from classic ArtScroll titles. CLICK HERE TO DOWNLOAD THE PDF. This weekly publication contains a rich collection of stories, divrei Torah and insights that are suitable for the Shabbos table – or for anytime. Enjoy tapping into the unparalleled treasure […]
Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses: ɚ why a Kohein is forbidden to marry a divorced woman. ɚ why Shabbos is first on the list of Festivals. ɚ why we skip the first week when we count the Omer.
By Rabbi Berach Steinfeld The Gemara in Brachos 35b quotes the posuk in Krias Shema discussing gathering your crops. The Gemara asks, what is the chiddush that you will gather your crops? The Gemara brings down a posuk in Yehoshua 1 that says that the Torah should not move from us, we should be constantly learning. From this posuk one might think they should not have parnassah. The Torah therefore tells us that one must do the Derech Eretz and […]
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Hosted by Rabbi Yitzchok Hisiger By: Let’s Talk Kashrus The bourbon industry has spilled over from being the safest walk-a-straight-line mashkeh to an area fraught with kashrus challenges. This is because, inherently, bourbon is an aged drink. Can mashgichim delve into years of shared ownership and aging processes? WATCH THE FULL EPISODE Rabbi Hisiger: In […]
Below you will find this week’s edition of the ArtScroll Newsletter, containing inspiration and insight from classic ArtScroll titles. CLICK HERE TO DOWNLOAD THE PDF. This weekly publication contains a rich collection of stories, divrei Torah and insights that are suitable for the Shabbos table – or for anytime. Enjoy tapping into the unparalleled treasure […]
Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses: ɚ why all people must respect their parents. ɚ how love of others leads to observance. ɚ the prohibition against favoring great people. WATCH:
By Rabbi Berach Steinfeld If a person is worried that he won’t remember to count all the days of Sefirah, should he count with a Bracha or not? The Torah tell us to count forty-nine days from the bringing of the Omer until the bringing of the korban of Shtei Halechem. The Rishonim argue whether […]
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Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses:
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ɚ why the Kohein Gadol wears white only on Yom Kippur.
ɚ why the Kohein Gadol’s son is first in line to succeed him.
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By Rabbi Berach Steinfeld
In Shmos 17:12 it says do not eat blood. Yerushalmi Yuma 8:3 says from here we see that drinking is part of eating as it says do not eat blood. Gemara in Brachos 40a discusses when one says, “Prepare the animal food.” When one already said Hamotzie but did not yet eat if it is considered a hefsek. Rav Shshes says that since one can not eat before his animal therefore it is not considered a hefsek. We find this in Krias Shema where it says, “I will give food to the animals,” and then it says, “You shall eat and be satiated.”
Reb Yonasan MiLunil explains that just like in creation grass is ready for animals but as far as humans are concerned there is a cooking process needed and there are seasons where food is ripe, so too one should feed animals first. From this it sounds like it is derech eretz but not actually a command. The Rambam in Hilchos Avadim 9:8 is also mashma that way that Chassidim HoRishonim would feed their animals and slaves first based on Gemara in Kesuvos 61a that there were two chassidim one would feed his servant first and the other would not and Eliyahu Hanavi would go to the one who fed his servant first. The Biur Halacha 167:6 also concludes that there is no chiyuv Min HaTorah just a middas chassidus. The Tshuvos Maharam 42 says it is an issur deOraysa to eat before your animal.
The Yad Efraim explains the reason why one should feed his animal first is because one does not know if he has enough Zechuyos to deserve it. By giving the animal food first one is acquiring a zechus. The Orach Meisharim writes that the main reason is that we are worried that if he will eat first, he may be so distracted and forget to feed his animal. The Shailos uTshuvos Yaavetz 17 says it is an inyan of Tzaar Baalei Chai and since the animal is reliant on you therefore you must feed him first. Based on this shitta if an animal can find its own food one would not be required to feed him first.
When it comes to drinking the Ohr Hachaim says that from the passuk in Chukas it says you will drink and give your animals to drink and from the story of Rivka giving Eliezer to drink and then the camels, it is mashma that humans get to drink before animals. The Ohr Hachaim explains that since when it comes to drinking the life of a human in danger comes first. Therefore, in Chukas and in the case of Eliezer and the camels the human drink first. In the event that all things are equal there the animal should drink before the human. The Shailos uTshuvos Ksav Sofer Orach Chaim 32 says that animals get to drink before humans. The Magen Avraham argues and says in all cases humans drink before animals.
There are a few reasons why one could drink before his animals. Yad Efraim says that only for food do we need an extra Zchus but for having water one does not need the extra Zchus. The Melo Haomer says that since humans don’t need a lot of water whereas the animals need a lot of water therefore a human can drink first. The Shailos uTshuvos Har Tzvi 70 says the pain of thirst is worse for humans than for animals. Reb Yonasan MiLunil said that food requires prep for humans and not for animals therefore animals eat first but on the other hand water does not require prep so therefore humans get to drink first.
May we all be zocheh to have all the zchuyos of keeping tzaar baalei chaim
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By Rabbi Avrohom Dovid Waxman
The proper fulfillment of the mitzvah of Sefiras Haomer requires counting the forty-nine days and seven weeks from macharas haPesach each night, culminating with the Yom Tov of Shavuos. Regarding someone who forgot to count the sefira at night, the Shulchan Aruch (Orach Chayim, siman 489:7) instructs that the individual nevertheless count the Omer during the daytime, without reciting the bracha. The Mishna Berurah explains that the Shulchan Aruch instructs that no bracha be recited while counting during the day in light of the shitos that maintain that Sefiras Haomer may only be fulfilled through counting at night time. According to these shitos, there is no mitzvah fulfillment with the daytime counting, and therefore the bracha should be omitted when counting during the day.
However, the Shulchan Aruch paskens that after counting during the day without a bracha, the individual may proceed to count each night with a bracha, as he is not considered to have skipped a night of Sefiras Haomer counting. The Shaar Hatziyon (s”k 45) explains that despite having counted during the daytime, the person is still considered to be actively fulfilling Sefiras Haomer based on the existence of sfek sfeika– the dual possibility of that he remains mechuyav in the mitzvah. Firstly, there are shitos that daytime counting is indeed a proper fulfillment of the mitzvah. Secondly, even if the daytime counting is not a fulfillment of the mitzvah, some shitos maintain that each night is a separate mitzvah fulfillment- which means that a bracha should be recited despite missing a night. This combination of factors pointing to this individual as actively fulfilling Sefiras Haomer and required to make a bracha– a sfek sfeika– is the reason that the Shulchan Aruch paskens that he should continue counting each night with a bracha.
Similarly, the Shulchan Aruch paskens that if a person is in doubt if he counted a particular night’s sefira, he should nevertheless continue counting each night with a bracha. This, too, is explained by the Mishna Berurah as having the same logic. Since he may have indeed counted, and since some poskim maintain that each night is a separate mitzvah, there exists a sfek sfeika that indicates that he should indeed make a bracha.
This conclusion- that the existence of a sfek sfeika to obligate the person is indeed reason to make a bracha– seems to contradict another conclusion regarding reciting a bracha when there is a sfek sfeika to be mechayev the person. The Chayei Adam rules that if a person eats a berya– a complete food item- but is unsure if this food item was a kizayis size, he should not make a bracha achrona. The bracha is not to be recited despite the existence of a sfek sfeika– a dual possibility- that he is indeed mechuyav in the bracha. Firstly, it is possible that the food item was indeed a kizayis amount, which obligates him in a bracha achrona. Secondly, even if it was less than a kizayis, it is a safeik if we pasken in accordance with Yerushalmi that maintains that a person is obligated to recite a bracha achrona after eating a berya– a complete food item- even if it is less than a kizayis. The Chayei Adam concludes that the sfek sfeika that he is indeed mechuyav is not considered substantial Halachic grounds to make a bracha. This psak is quoted by the Mishna Berurah (siman 215:20), as well.
These two psakim brought by the Mishna Berurah seem contradictory: Regarding Sefiras Haomer, a sfek sfeika that indicates that an individual is mechuyav in the mitzvas Sefiras Haomer is sufficient reason to recite the bracha. However, regarding a bracha achrona, the existence of a sfek sfeika that indicates an individual’s obligation to recite the bracha is not enough reason to recite the bracha achrona. What indeed is the difference between the two sfek sfeika situations?
The Achronim differentiate between the bracha on Sefiras Haomer and the bracha achrona after eating, based on the following yesod. The Mishna Berurah allows a person to recite a bracha in a situation of sfek sfeika only when the recitation of the bracha is merely an outcome and consequence of the existence of a chiyuv based on the sfek sfeika. If, however, the bracha is not an outcome of the chiyuv, but the actual subject of the question at hand, the existence of a sfek sfeika is not sufficient Halachic grounds to recite the bracha. For instance, the recitation of the bracha on Sefiras Haomer is merely the outcome and consequence of the existence of the chiyuv to count Sefira. Once the sfek sfeika indicates that the individual is still mechuyav in the mitzvah, the natural consequence of this conclusion is that he should recite a bracha upon performing the mitzvah. The sfek sfeika is not the grounds upon which the bracha is recited, per se. Rather, the sfek sfeika substantiates the existence of the individual’s chiyuv to continue counting. After the sfek sfeika resolves the doubt and indicates he is indeed mechuyav, the recitation of a bracha upon performing this chiyuv is merely a natural outcome of this conclusion. In contrast, the question of whether to recite the bracha achrona or not is not an after effect of a different sheilah at hand, but rather the actual crux and subject of the sheilah: Did the person eat something which obligates him in a bracha achrona or not? The existence of a sfek sfeika is not substantial enough evidence to recite Hashem’s name when the possibility remains that he is not mechuyav. The stringency of the issur to recite Hashem’s name in vain does not allow for the reliance on a sfek sfeika alone to directly substantiate a chiyuv bracha. Therefore, a bracha achrona should not be recited despite the sfek sfeika that indicates that he is mechuyav. This resolution is suggested by the sefer Bidvar Melech in Hilchos Yom Tov (chelek 12). This yesod is brought in the Birkei Yosef (siman 643) in the name of Radvaz.
However, this differentiation does not seem to be a viable explanation for another situation of sfek sfeika regarding a sheilah of a chiyuv bracha. The Gemara in Brachos (53) states that a Jew who enters a town whose population consists of fifty percent Jews and fifty percent nochrim, on Motzei Shabbos and sees a lit ner, may recite the bracha of Borei Meorei HaEish on this ner of unknown source. The traveler may rely on the possibility that it is of Jewish origin and recite a bracha on this ner. The Ritva asks, why does he recite a bracha in this situation of safeik? We have a klal that safeik brachos lihakel– when it is a sheilah of reciting a bracha, the lenient position should be assumed. Why does the Gemara teach us to recite the bracha of Borei Meorei HaEish and not remain lenient to refrain from making a bracha based on the fifty percent chance that the light’s source is an Akum? The Ritva suggests that although typically we are lenient regarding reciting brachos in a situation of safeik, this situation is actually a case of sfek sfeika. In addition to the fifty percent chance that the ner’s source is a Jew, even if it comes from the half of the population that is not Jewish, the Akum may not have performed any melacha with this ner, rendering it fit for the bracha. This dual existence of possibilities that indicate that the ner is fit for the bracha is the Gemara’s reason for teaching us to indeed recite the bracha in this situation of doubt.
This Ritva would seem to indicate not like the above mentioned chiluk of the Achronim. The crux and subject of the sheilah at hand is clearly whether to recite the bracha of Borei Meorei HaEish or not. Yet, the Ritva concludes that the existence of a sfeik sfeika that indicates the bracha can be recited is sufficient grounds to recite the bracha, despite the possibility of a bracha livatala and reciting Hashem’s name in vain, R”L? Why, then, is the bracha achrona not recited in the above mentioned situation of a food item that is a berya and safeik kezayis based on the existence of sfek sfeika that indicates a chiyuv bracha?
The Achronim suggest that perhaps a further differentiation can be made within the realm of situations of safeik whether or not there is a chiyuv bracha. In the situation of the bracha achrona, the sheilah is if the chiyuv to recite a bracha achrona exists or does not exist. A sfek sfeika would not be substantial enough Halachic grounds to create the existence of the chiyuv bracha, when the possibility of a bracha livatala looms. This is the reason for the Chayei Adam’s conclusion regarding the bracha achrona to refrain from reciting the bracha. If, however, the chiyuv bracha certainly exists, a sfeik sfeika is sufficient indication to rely upon to fulfill this chiyuv bracha. In the situation of the Gemara in Brachos, the Jew who enters the town on Motzei Shabbos certainly has the obligation to recite the bracha of Borei Meorei HaEish on a ner. Since the chiyuv bracha is already clearly established, the sheilah is only whether the ner from an anonymous source is fit for the fulfillment of this chiyuv. Regarding this sheilah, the sfeik sfeika that indicates that this ner is indeed fit for the fulfillment of this halacha is sufficient grounds to rely upon to recite the bracha.
The Maskil LiDovid in his Shu”t Michtam LiDovid (Orach Chayim, siman 3) gives another resolution to explain the difference between Sefiras Hamoer and bracha achrona, as well. The question of whether or not the individual remains obligated to count Sefiras Haomer is actually a sheila of a chiyuv midoraysa according to many shitos. In fact, the Mishna Berurah clearly indicates this possibility in his Biur Halacha at the beginning of Hilchos Sefiras Haomer. Therefore, the Shulchan Aruch maintains that in the situation of whether or not to count, which is possibly a chiyuv min HaTorah, he should continue counting with a bracha on this mitzvah. This seemingly is would only apply to sefiras haomer and is not applicable to a situation of whether or not to make a bracha achrona, as it lacks this element of being mideoraysa. Therefore, the Chayei Adam concludes that no bracha is recited.
The Michtam Li’Dovid’s teretz is apparent from the Terumas Hadeshen, as well. The Terumas Hadeshen writes in the name of the Ravyah that because sefiras haomer is deoraysa, the bracha must be recited upon restarting the counting, as even if sefiras haomer is midrababan, perhaps each night is a separate mitzvah according to those Rishonim. Apparently, the reason the Terumas Hadeshen presents to recite the bracha is contingent on sefiras haomer being deoraysa. If it is dirabanan, the bracha would not be recited, as the Michtam Li’Dovid indeed suggests.
Rav Shlomo Zalman Auerbach (Halichos Shlomo, Hilchos Sefiras Haomer) provides another explanation for why the bracha is recited upon continuing the sefirah. Although the Behag is of the opinion that the entire counting is a singular unit and one mitzvah, many Rishonim argue. They maintain that each night affects another mitzvah fulfillment. Since many are of this latter opinion, a person can make a bracha upon restarting the count. Only sefiras haomer, which is unique in this regards, would require a bracha, as it is different than a typical situation of sfeik sfeika in that each night may very well be a mitzvah for itself.
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[Audio below.] The following is a shiur was delivered by Rav Eytan Feiner, the brilliant and dynamic rov of the White Shul, Cong. Knesseth Israel in Far Rockaway, on the Leil HaSeder.
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By Rabbi Tzvi Rosen, Star-K Kashrus Administrator; Editor, Kashrus Kurrents
As Pesach begins tonight, the grocery bills have mounted and the bank account has dwindled. The Jewish housewife courageously attempts to hold the household budget intact without compromising her strict standard of Pesach Kashrus. She asks: Are there products in the marketplace that live up to their claims of fresh, pure, natural, or additive-free that can be purchased worry-free without special Passover certification, or are there legitimate kashrus concerns that would require the product to carry reliable Kosher for Passover certification? Let us take a behind-the-scenes look at some of these potential products.
Supermarket Produce
Can the Passover consumer confidently purchase fresh fruits and vegetables without worrying about the wax coatings used to maintain the freshness of the fresh fruit and vegetables? Our research of food grade waxes has shown that soy proteins may be used as a thickener in some waxes. This means that the waxes may contain kitniyos derivative. However, since the soy protein would be batel b’rov, it is a minor ingredient, which would be permissible on Pesach, and would not pose a problem to supermarket fruits and vegetables.
Fresh Peeled or Value Added Vegetables
Peeled potatoes, carrots, and celery in plastic pails, or in plastic bags, have become real favorites among housewives. They are fresh, clean, a time saver, and seemingly free of Kosher for Passover concerns. Save One. How do you retard browning, i.e. oxidation, so that the vegetables retain their fresh appearance? Some companies use metabisulfites, which are Kosher for Pesach, other companies use citric acid, which would require Kosher L’Pesach certification. Companies packing their produce in vacuum packed barrier bags use citric acid in the wash water. These concerns must be clarified before purchasing pre-peeled produce. It goes without saying that leafy vegetables going through a clean and wash system would require strict hashgacha on their cleaning system ensuring the consumer that the system effectively removes insects which are forbidden year round.
Dried Fruits
Dried fruits also require Passover certification. Some dried fruits and vegetables are naturally sun-dried without any additives or sulfur dioxide applied to them to prevent discoloration and inhibit bacterial growth. These naturally, sun-dried products would be Kosher for Pesach. However, fruits and vegetables may be dried in drying tunnels, often being treated with oil to facilitate drying or to act as a release agent. Certain sun-dried fruits are also coated with oil. Some dried fruit producers will commonly use rice or oat flour or chemical release agents to coat their cut up fruit pieces to prevent sticking, as they are being packaged. Potassium sorbate is used to standardize the moisture in dried fruit. In the past, potassium sorbate didn’t present any Passover kashrus concerns. Recently, potassium sorbate derived from grain products has been imported from China, hence dried fruits require reliable Kosher for Passover certification.
Canned Vegetables
Canned vegetables packed in water and salt would also appear to have minimal kashrus concerns. That is true if the canning company only produces vegetables in salt and water. Many companies use the same equipment for saltwater brine as well as sauces and soups that may contain tomato, cheese, meat or chometz. Canned vegetables require reliable Kosher for Passover certification.
Frozen Vegetables
Frozen vegetables require reliable Kosher for Passover certification since pasta blends are produced on the same equipment.
Frozen Fruit
There are many products that may be Kosher for Passover without special certification, yet have similar non-Pesach approved counterparts. Frozen Fruit is one such item. Plain, frozen, unsweetened fruit pieces would be acceptable without special Passover certification. Sweetened frozen fruit pieces could be sweetened with liquid sugar or corn syrup, requiring strict Passover supervision.
Fruit Juices
Like many other products, pure fruit juices, if determined to be a pure juice, could be Kosher for Passover. However, pure juices undergo many different processes to get the best yield from the pressed fruit and clearest color for attractive marketing. Enzymes and clarifying agents are commonly used. These products and the equipment used for processing must be approved Kosher for Passover.
100% Pure
Some assumed 100% pure products are not as 100% as they appear. Although unlikely, 100% pure honey could be adulterated with corn syrup without detection. It has been alleged that 100% pure olive oil can have less expensive seed oils that are blended undetected into the expensive olive oil product.
Coffee & Tea
There are products on the market that could undergo either Kosher for Passover or non-Kosher for Passover processes. Decaffeination is an excellent example. Some coffees are decaffeinated through a Swiss water method, a Kosher for Passover decaffeination process. Other companies use ethyl acetate as a decaffeinate. Ethyl acetate could be chometz. Since the beans are decaffeinated prior to roasting, decaffeinated coffee needs Kosher for Passover certification. If a coffee company roasts their regular and decaffeinated coffees on the same roasters, then the caffeinated coffee, regular and instant, would require Kosher for Passover certification. It goes without saying that flavored coffees require strict Kosher for Passover certification. Decaffeinated and flavored teas share the same Passover concerns as decaffeinated and flavored coffees.
Instant Coffee
Some coffee companies add maltodextrin to their instant coffees. Maltodextrin can be kitniyos or possibly chometz. Instant coffee requires reliable Kosher for Passover certification.
Instant Tea
Instant teas could be spray dried on the same driers as non-Passover approved products. 100% instant tea may have additives, such as flavorings or anti-caking agents added to the tea which may be a problem for Passover use.
Spices
Spices could contain spice oils or anti-caking agents that may or may not be Passover approved. Spice blends that just list pure species in their ingredient declaration would also share the same concerns. Pure spices and spice blends could be made on equipment that was used for non-Pesach or non-Kosher spice blends with minimal cleaning between productions. With the advent of Chinese trade, more and more raw ingredients are appearing on the domestic scene from Mainland China. Today, Chinese garlic and onion powder are competing with their domestic counterparts. Since Chinese spices are more pungent than their American counterparts they may be modified. It has been alleged that modification can be made by blending the spice with flour and anti-caking agents. Therefore, pure spices and spice blends require Passover supervision.
Matzoh
Absurd as it may sound, not all matzohs sold in the marketplace are Passover approved. The conscientious Passover consumer must purchase matzohs with reliable Passover certification.
Some age old consumer tips
The housewife should make sure that non-iodized table salt and pure granulated sugar are purchased for Passover use. Iodized salt is iodized with dextrose, confectioner’s sugar and powdered artificial sweeteners contain cornstarch. These products are not Passover approved.
Although Pesach preparation always seems insurmountable, invariably, all the sincere effort always pays off in the end. May all the meticulous preparation merit a Chag Kasher V’Sameach.
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Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he tells the famous story of the Baal Shem Tov’s attempted journey to Eretz Yisrael to meet with the Orach Chaim Hakadosh.
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By Rabbi Berach Steinfeld
Are Matzos that are baked from wheat that are grown on salty waters, like in Arizona, Kosher? What about Matzos baked with flour that has sugar in it?
There are four types of Matzos that are not just made from flour and water exclusively. The first type is Matzos that is kneaded with fruit juice which is called Matza Ashira. The second Matzah is spiced Matzah which is made from Dough or flour that has spices mixed into it. The third type of Matzah where spices are added to it. The fourth type of Matzah is Matzah that had salt added.
In Shulchan Aruch Orach Chaim 462:1 says that fruit juice with no water in it does not become chametz if added in the Matzah. One can eat it on Pesach, but one is not Yotzei the Mitzvah of Lechem Oni. The Rema says that in our Medinos we do not use fruit juice in the Matzah. Unless someone is sick or old. The Gra brings Gemara in Pesachim 36a which says that if it is not the first day of Pesach one can eat Matzah that is made from fruit juice. The reason the Bnei Ashkenaz do not eat Matzah made from fruit juice is because they were worried that the fruit juice may contain water.
The Tur in Orach Chaim 455 brings Gemara in Menachos 23b that says if one adds spices to Matzah, one is Yotzei as it retains the taste of Matzah. The Rokeach in 283 says that one should not add pepper as it heats up the dough and will cause it to become chametz. It is also brought down in Shulchan Aruch 455:6 that one can add spices if it is not peppers. The Mishna Berurah 46 says that the words the Shulchan Aruch uses that it has a taste of Matzah would be that it is kosher even on the first day of Pesach. He explains that this would not constitute Matzah Ashira. The he adds a Yesh Omrim that argue that it would only be Kosher the rest of Pesach but not on the first day of Pesach.
The Hagahos Maimonies in Hilchos Chametz uMatzah 5:300 brings an opinion of the Rashbat that says spices would be the same as kneaded in milk or honey and would be considered Matza Ashira. The Tur says that we forbid one from adding salt to Matzah as we are mekayem the mitzvah of “Al Titosh – Toras Imecha.”
The reason why we don’t add salt to Matzah. One opinion is based on the Rosh that says that Matzah is not called Matzah if it is salted as it causes the Matzah to become chametz much quicker as it is considered hot. The Rosh brings a raya from Korban Toda that we add salt to the Matzah, and it is still called Matzah. The Rosh argues and says this applies to Korban Toda only as we bring it on the Mizbeach and anything brought on the Mizbeach required salt.
Rabbeinu Manoach allows one to use salted Matzah the rest of Pesach but not on the first day of Pesach. The Avnei Nezer Orach Chaim 532 discusses if flour of Matzah was stored in a bag that had some sugar on the bottom if that makes it become chametz much quicker? He was mattir it. He said that sugar is not like salt and does not cause it to get hot and chametz quicker.
Reb Ovadia Yosef Zt”l discusses that according to the sefardim that eat Matzah Ashira on Pesach. What would happen if a little salt was added? He concludes that despite the fact the Rema held that it is assur, the little salt added to the Matzah would not affect the Sefardim and they would be able to eat it even on the first day of Pesach.
Based on the above that we said we really don’t add salt to Matzah is because of “Al Titosh – Toras Imecha,” since the minhag was not based on not using flour that is grown in salty areas it is only limited to the fact that we are not allowed to add salt to our Matzah while it is in the state of flour or dough. Therefore, we can rest assured that one can use Arizona flour for Matzos even if it is grown in salty areas or even watered with salty water. Especially since we are makpid not to let the dough sit for more than eighteen minutes so we don’t have a chashash of chimutz.
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Parshas Shemini – Grief and Relief– Rabbi Yaakov Yosef Reinman
Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses:
ɚ the petirah of Rav Chaim Kanievsky zatzal.
ɚ the extraordinary challenge of Aharon’s silence.
ɚ why and how Aharon was rewarded for his silence.
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By Rabbi Berach Steinfeld
A private nurse was hired to work through the night from 10:00 PM until 7:00AM. The nurse got paid “by the night” and they never agreed upon an hourly rate. On the night when the clock changed from winter to summer, she ended up working one hour less than usual. The question arises does she lose part of her pay? If this would be a yearlong job, you could say she will make up the hour when the clock changes back. But this job happens to be a temp job.
Reb Yitzchok Zilbershtein answered that since the main clock is the winter standard time, the fact that they change to savings time does not give her the right to collect for the hour she did not work. Reb Chaim Kanievsky Zt”l was asked regarding the changes in shift on the night of the clock change. The first shift states that they are working based on the new clock, so they wish to end at 1:00 old time, 2:00 new time. The second shift disagrees and says they are working on the new time schedule and therefore the 1st shift should work the extra hour. Reb Chaim paskened that the winter standard time is the correct time and therefore the first shift needs to work longer. Reb Chaim said that his uncle, the Chazon Ish, never changed his clock. The Chazon Ish said that just because the Government wants to save money does not mean I need to change my Seder Hayom.
When Reb Chaim was asked about the private nurse, he paskened not like Reb Yitzchok Zilbershtein and said she deserves the full night’s paycheck. The difference between the shift change and this nurse is that by the shift change there is always someone on duty so therefore we pasken like the winter clock, but by the nurse there is no one taking her over in the morning, so she fulfilled her job even though she worked an hour less.
Most Poskim in Eretz Yisroel agree with the above psak. Rav Chaim Wozner though writes that a compromise should be made and only half of that hour should be deducted, since they did not specify this scenario.
In conclusion, a person should anticipate the changing of the clock and have this scenario already put in as part of the terms of payment for employment. Otherwise, the clock change can change the remuneration.
We see the great value of time! Use it wisely!
Do you have a topic or discussion you want to read about? Please send comments or questions to hymanbsdhevens@gmail.com or berachsteinfeldscorner@gmail.com.
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This weekly publication contains a rich collection of stories, divrei Torah and insights that are suitable for the Shabbos table – or for anytime. Enjoy tapping into the unparalleled treasure trove that is the ArtScroll Library, experiencing the depth and beauty of ArtScroll’s Judaic and Torah literature.
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Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses:
ɚ when rulings can be issued for Mashiach’s times.
ɚ how Amalekites could abduct people if they were all dead.
ɚ why we drink on Purim more than on Yom Tov.
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By Rabbi Berach Steinfeld
In Vayikra 6:19 the passuk teaches us that the Kohen who sprinkles the blood should eat the meat of the Korban in the Courtyard of the Ohel Moed. In the Gemara in Shkalim 5:1 the Mishna counts all those that were in charge in the Bais Hamikdash. Achiya oversaw all those who needed medicine due to stomach aches. The Gemara in 21b explains that since the Kohanim walked around barefoot and drank wine and ate meat, that brought about that they ended up with a stomachache. Achiya knew which type of wine was good for these stomach aches. The Korban HaEida says that Achiya got paid from the money of the Beis Hamikdash. The reason being that the Kohanim needed to be able to eat the meat in good health so there should not be Nosar left. Based on the above the Sefer Mishbetzei Shlomo explains the passuk in Bereishis 25:32, that Eisav said I am going to die so why would I want the Bechorah. Eisav was referring to the fact that the Kohanim would get sick while eating the meat in the Bais Hamikdash.
The question is that we know Shlomo HaMelech says in Koheles 8:5 that one who keeps a Mitzvah will not meet anything bad. The Gemara in Shabbos 63a says that if one does a mitzvah properly, he will not get any bad news. If so, how could the Kohanim become sick while doing the mitzvah of the Avoda in the Bais Hamikdash? The Gemara in Pesachim 8a says that one is not required to do bedikas chametz in the cracks of the wall between him and his neighbor the non-Jew because there is a chashash that he may be bitten by a scorpion. The Gemara says that we know that one who does a mitzvah will not get hurt? The Gemara answers in the name of Rav Ashi that we are worried that while he is doing bedikas chametz he will also search for private lost needles after he finishes for the chametz and continues searching for needles he is not covered under the rule of protection while doing a mitzvah that nothing bad will happen. The Gemara then brings in the name of Rav Nachman bar Yitzchok that since the bedika takes place at night to candlelight the non-Jew may take it as the Jew trying to put him under a spell and will come to kill him. In this case we don’t say a mitzvah protects as it is considered shachiach hezek. If it is common and regular for hezek and bad things to happen, then the mitzvah will not protect. We find Shmuel’s response to Hashem, after having been sent to Shaul by Hashem, that he was worried he might be killed by Shaul. This is amazing as Hashem sent him, yet he was worried as it is considered shachiach hezeika. One might say that when Kohanim ate this type of diet while walking on a stone floor that this would be considered shachiach hezeika. This would be difficult to understand as this was the only way to do the mitzvah. We know that the Beis Hamikdash was a place of miracles. No flies were ever seen no meat ever spoiled etc. Based on this it would be hard to call the Bais Hamikdash a place where it was shachiach hezeika. In addition, we find that those that were oleh Regel were never bitten by snakes and scorpions so in the Bais Hamikdash they for sure should have been protected?
The first tirutz is based on the Munkatcher Rov Zt”l that Hashem wanted to reward the Kohanim that much more by giving them yesurim and we know lfum tzara agra. We find the Gemara in Brachos 5a says that Klal Yisroel received three gifts Torah, Eretz Yisroel and Olam Haba. All three of them were given with yesurim. The Gemara in Shabbos 118b Reb Yosi said I should be a part of those who die from stomach ailments as most Tzaddikim die from stomach ailments. Reb Yosi explained that the stomach ailments served as a cleanser to clean out the food and drink, so the Tzaddikim are like angels.
The second answer is that only the Kohanim who were baalei gaaveh they were stricken with these sicknesses as they did not do the mitzvah properly, so it did not protect them.
A third tirutz is that some Kohanim did the mitzvah shelo lishma. Those Kohanim were stricken with stomach ailments. As a matter of fact, Chazal teach us that the meat of korbanos were like the Man and did not require one to go to the bathroom it seeped into the limbs. Therefore, we can differentiate that only those that ate it lishma would not have to go to the bathroom but for the others it would hurt them.
A fourth tirutz is the Kohanim were punished since they did not daven that the bnei Yisroel should not sin. The same way a Kohen Gadol was punished that he did not daven that there should be no murders.
A fifth answer is so that the Kohanim should daven for themselves so that they should have a refuah sheleima.
A sixth and final answer is that since these korbanos were brought because of sins. The Kohanim also had to feel the pain so it should be a proper kaporah for the Yidden.
We see the greatness of the inyan of Korbanos and how much we lack today that we can’t bring korbanos to forgive for us. Let us bring the geula and we will have all this back again. Amen!
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TO HAVE COLOR COPIES OF THE NEWSLETTER MAILED TO YOUR SHUL FOR FREE EACH WEEK, PLEASE EMAIL NEWSLETTER@ARTSCROLL.COM. {Matzav.com}
Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses:
ɚ how Aharon received his thirteen prophecies..
ɚ the Rambam’s views on the origin of korbanos.
ɚ why Rabah killed Rav Zeira when he was drunk.
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By Rabbi Berach Steinfeld
In Vayikra 5:23 the passuk teaches us that if one sins and wants to do Teshuva he should return the object that he stole. The Gemara in Chullin 141a says that one who steals does not receive malkus because it is a lav that is attached to an asseh. Since one has a mitzva to return it. The question arises that according to those shittos that hold that teshuva is a mitzvah. (based on Rambam Hilchos Teshuva, Ramban Devarim 30 and Rabbeinu Yona.) How could one ever get malkus since it is nitak to the asseh of teshuvah?
The first answer is from the Chida in the name of Nachlas Binyamin. Since teshuva is an asseh that is klali it covers many lavin so therefore we do not say it is a lav that is nitak to an asseh sh’bichlalos as we see that a lav sh’bichlalos is also a weaker lav not to get malkus.
The second reason is that Teshuva would have a problem that ein le’dayan ela ma sh’einav ro’os (a judge cannot judge only to the extent that he sees.) Teshuva is something which needs to be accepted in shomayim and the Dayan has no way of knowing that it was accepted. The Ben Ish Chai explains that teshuva is toluy in charata and a Dayan can’t ascertain that the charata was in full. Therefore, malkus can’t be avoided. But according to this tirutz if a Dayan would have ruach hakodesh and know that the person had proper charata and proper teshuva he would be able to patter him from malkus.
A third tirutz is that teshuva is not something that is bichlal connected with Bais Din it is something that in Shomayim in the world to come can help a person but down here in this world Teshuva does not come into play at all. According to this answer even if Bais Din knows one hundred percent the person did teshuva it would not help him against malkus.
A fourth tirutz is in the Birchas Shmuel vol 3 in the maamer of teshuva that teshuva does a nituk (a disconnect) from the sin but not on the actions of the sin. For example, if someone robbed someone and then was forced to return the object by Bais Din that is not considered teshuva. Since he did not have charata. We can elaborate even more so as we know that teshuva out of fear turns maizid into shogeg. Teshuva out of love turns into zechuyos. We see that the etzem aveirah still exists and just turns into something else that would not suffice for the malkus to fall off.
A fifth answer is based on Makkos 14b that says that if it is possible to do the asseh even before one did the lav that would not be considered nitak le’aaseh. Since every lav that one does he is also over on a bittul mitzvas asseh which requires teshuva so the din of teshuva can come before the lav hence not enough to be okeir the malkus.
A sixth answer is that since teshuva alone is not enough one needs also Yom Kippur therefore teshuva would not suffice to patter one from malkus.
We see the greatness of the inyan of Teshuva and how much we lack today that we can’t bring korbanos to forgive for us. Let us bring the geula and we will have all this back again. Amen!
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Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a well-known talmid chacham, historian and author. This week he discusses:
ɚ why Moshe misunderstood Hashem’s building instructions.
ɚ why the poles were inserted before the ark was complete.
ɚ why we repeat the prayer for yiras shamayim.
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By Rabbi Berach Steinfeld
In Shmos 28:30 the Torah tells us that the Urim VeTumim were placed in the Choshen. The Targum Yonasan ben Uziel says that the Urim VeTumim served as a vehicle to ask anything in learning from Hashem. It would seem from the Targum that they would ask dinim in the Torah. We see the same concept brought in Bamidbar 27:21 that they would ask from Elazar the Kohen while wearing the Urim. The Targum uses the language “Lemeidan dina” to pasken Shailos.
The question arises based on Gemara Temurah 17a that says that Klal Yisroel forgot three thousand halachos during the mourning period for Moshe Rabbeinu. Klal Yisroel asked Yehoshua to ask the Urim VeTumim and he said, “No,” because torah is not in Shomayim and one can’t rely on psak based on heaven. This would seem to contradict the Targum who said that they would ask dinim from the Urim VeTumim.
We find a similar concept in Eiruvin 45a when Dovid asked Hashem if he should fight the Plishtim Hashem responded, “Go and you will be successful.” The Gemara explains that we need to understand what was Dovid’s question? If it was whether it is permitted or prohibited? That could not be the case because Shmuel and his Bais Din were still around, therefore they could not ask the Urim VeTumim. So, we see that a shailah whether something is muttar or assur we don’t ask from the Urim VeTumim.
We could say that asking the Urim VeTumim does not constitute Torah min Hashomayim since the Torah tells us to ask the Urim VeTumim that means that it is Torah being answered on this world. This is only in a case where the halacha was forgotten and there is no other way to get an answer but from the Urim VeTumim. But in a case where there is another way of figuring out the halacha then the Urium VeTumim was not a vehicle to ask the Shailoh in halacha. Even if one would ask the Urim VeTumim the Targum Yonasan would agree that we can’t pasken based on the Urim VeTumim.
This can be further explained based on Tosfos in Gittin 68a s.v. Zil. The Gemara discusses the search for the worm “Shamir” which was used to cut stones. They searched for it and Tosfos says they did not ask the Urim VeTumim because there was another way of finding it out, so they were not allowed to ask the Urim VeTumim.
This would explain the Gemara in Eiruvin that since Shmuel and his Beis Din were around, they could not ask the Urim VeTumim as they had another source to find the answer. So too we can explain the Gemara in Temura that they did not ask the three thousand halachos that were forgotten during the days of mourning for Moshe. Since the Gemara tells us that Asniel ben Knaz reminded everyone the halachos via his pilpul. Since there was another option of finding out they were not allowed to question the Urim VeTumim. We finally can explain why Elazar the Kohen Gadol was asked dinim from the Urim VeTumim because that was in a case where there was no other way of finding out the answer in that case one must ask the Urim VeTumim and listen to it and can’t claim that Torah is not baShomayim.
May we all be zocheh to learn all Halachos!
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By Rabbi Berach Steinfeld
In Shmos 25:2 the Torah tells us that we should take (give) for me teruma. Rashi explains the word for me is that it has to be leshem shomayim. The question is that we know the Gemara in Pesachim 50b says that a person should learn Torah even if it is shelolishmo as the shelo lishma brings the person to do it lishma. Why would the mitzva of teruma be different?
The first answer is based on the Divrei Yosef the father of Reb Dovid Kohen the Chevroner Rosh Yeshiva, based on the Rambam in pirush Hamishnayos end of Makkos and in the Meiri Pesaachim 8b that a kiyum of a mitzvah with a shituf of something else will make the mitzvah incomplete. Since terumas haMishkon was for the resting of the Shechina therefore in this Mitzvah in particular there can’t be any shituf and any other thoughts but for Hashem. This is also the reason why there were no peiros Ginosar very sweet fruits in Yerushalayim so no one would say that those who were olah regel came for the fruit!
Another Tirutz is based on Reb Chaim Volozhiner that says that when a person learns biretzufos for a long time it is inevitable that some of the time will be spent learning lishma. The Haflaah says that when one learns a little bit lishma it is mechayeh and mekadesh all the other learning even the ones not done lishma. This is the reason why teruma which is a one-time mitzvah to get it right and not to rely on the end of the mitzvah. Which would explain why one who does the mitzvah of milah on his son must do it lishma as it is a mitzvah that is done in a short while so one can not rely on the lishma at the end. So too giving teruma is a short duration so it must be done lishma.
The Ben Yehoyoda in Sotah 22b says that when a person does mitzvos he is chayev to do then he can do it even shelo lishma because when push comes to shove, he did the mitzvah that he is chayev. But on i that are optional one can not do it shelo loishma. This is why Rashi explains lishma because everyone donated as much as his heart desired hence there was no chiyuv of the mitzvah so it had to be lishma.
The Sefer Rinas Yitzchok says that when it came to Binyan haMikdosh vehaMishkon even the excavation of the stones needed to be lishma. Therefore, the giving of the donations were part of the excavating of the stones so it had to be lishma. This fits with the Tosefta in Megilah that says that if one excavated stones or constructed beams for chullin it can not be used on Har Habayis.
The Shaarei simcha says that since the Mishkon was built as a kapara for the Eigel and we know that all Aveiros Hashem is not metzaref a bad machshava besides for the aveirah of avoda zora. Hence, they had to have kavana lishma.
May we all be zocheh to be mekayem mitzvos lishma!
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Below you will find this week’s edition of the ArtScroll Newsletter, containing inspiration and insight from classic ArtScroll titles.
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This weekly publication contains a rich collection of stories, divrei Torah and insights that are suitable for the Shabbos table – or for anytime. Enjoy tapping into the unparalleled treasure trove that is the ArtScroll Library, experiencing the depth and beauty of ArtScroll’s Judaic and Torah literature.
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Rabbi Yaakov Yosef Reinman (yaakovyosefreinman@gmail.com) is a famous talmid chacham, historian and author. This week he discusses:
ɚ why we should forgive our enemies.
ɚ why the people pounced on the booty by the sea.
ɚ the secrets of the angels.
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