Category: Quick Halachic Guides

  • Purim Halacha Primer

    Purim Halacha Primer

    Rabbi Moshe Taub

    A Halachic Review of: Taanis Esther; Zecher L’Machatzis HaShekel; Megilla Reading(s); Matanot Levyonim; Shaloch Manos; Seudah

    Click Here For Why We Dress-Up On Purim

    Click Here For Why/When/How/Who We Get Drunk On Purim

    Taanis Esther

         Taanis Esther is a most unique fast.

    As opposed to all other yearly Fasts, it is not overtly mentioned in verse or even in the Talmud/Midrash (the other rabbinical Fasts are mentioned in zechariah 8:19).

    Any number of reasons is brought for our custom of Fasting on this day (see Rambam, hil. Taanis 5:5, inter alia).

    For a complete history of this fast click here.

     According to Kaballa the reason for this Fast is due to the following: as we know the original sin of the Purim story was our joining Seudat Achashveirosh, a party that was predicated on the mistaken belief that the Second Temple would not (soon) be rebuilt.

    Food, then, became a central part of this story. Therefore, in remembrance of this fact, we both obligate ourselves in food with a Seudah on Purim day and abstain from food the day before. By doing so we do not only atone for our error in Persia, but also for our error of eating in the Garden of Eden (Shla; Bnei Yisaschar; Rav Chaim Vital)!

      However, one isn’t to breech the customs of our heritage, however mysterious they may appear to us.

        Yet, because this Fast is but a custom one should certainly not be overly stringent and must speak to a Rav if not feeling well, even slightly.

       If Fasting will ruin a person’s Simcha on Purim, a Rav should be consulted.

    A pregnant or nursing woman should not fast Taanis Esther.

    Someone with severe migraines need not Fast Taanis Esther.

    One who wishes to eat early in the morning before the Fast begins should state as such before going to bed the night before.

    Zecher L’Machatzis HaShekel

    There is a Minhag to give three ‘half’ coins to Tzedaka at some point during these days.

         Most give this either before or after Mincha on Taanis Esther, while others do so on Purim before the Megilla reading.

          A plate will be in the shul with these three coins (taped together).

    PROCEDURE:

        Place money or a check onto this plate having in mind to thereby purchase one of the few, taped, sets of three coins (the money/check may be of greater value than these coins’ worth!).

        Then, the purchaser should lift up ‘his’ coins before donating them back to the same plate from which it was taken.

    IMPORTANT NOTE:

          One must be careful not to call this custom ‘Machatzis HaShekel’, rather “Zecher L’Machatzis HaShekel”, as it is but a remembrance.

    Megilla Reading(s)

          All adult Jews are obligated in reading/hearing the Megilla twice each Purim; once at night – from the emergence of stars until the morning; and once again during the day – from sunrise (netz) until sundown.

        If someone needs to hear one of the Megilla Readings at an earlier or later time than the shul is offering, please call or text me at 732-.

         Because these obligatory readings are ‘time/date-based/passing Mitzvos’, it is forbidden to eat a meal from the moment that each reading’s obligation begins (sundown, and sunup), other than a coffee or the like.

         Indeed (see Rama 692:4 and commentaries), the laws of performing any subjective task before the Megilla Readings is uniquely strict when compared to other passing Mitzvos.

    PROCEDURE:

         NIGHT READING:

    1. One must listen to the three blessings, answer Amen, and be sure not to talk at all until the Megilla is completed.
    2. Sefardim should have in mind (as should he who is making the blessings) that this Shehechiyanu blessing be an umbrella blessing for all the mitzvos of Purim into the next day (i.e., the Mitzvos of Shaloch Manos and Seudah).
    • Ashkanazim do not have these other Mitzvos in mind at the night leining, as they will be making another Shehechiyanu on the morning’s reading, and will have this in mind then.
    • One is obligated to hear the entire Megilla.
    • If one misses hearing a single word of the leining one should quickly make that up by quietly reading inside a printed Chumash until caught-up.
    • If one ‘spaces out’ but hears every word they still fulfill their obligation according to most. (But don’t space out 😉
    • It is best, halachicly, to hear the Megilla in a large crowd because the purpose of reading the Megilla is to publicize the Purim story.
    • The poskim posit that for the needs of the sick, or, a helping spouse, a large reading may be missed (see Biur Halacha 690:18; Shaar Hatzion 687:10 with Aruch Hashulchan and Achronim)
    • The reader needn’t know the meaning of the words, so long as he knows the major beats of the events in the Megillah
    • One need not follow along inside the text and may rather simply listen.
    • However, due to numbers 4-6, it is advisable to follow with a printed version. However, if one will focus more by listening, then this is all they should do. Although the Mishneh Berrura urges everyone have a Chumash/Megilla with which to follow along, it very well may be that in our generation of quick clicks and short attention spans, closing one’s eyes and listening my offer the less distracted experience. Each person is different, of course.
    • A Kosher Megilla is an advantage, as then even if entire sections of the Megilla are missed, they may be madeup – and the listener caught-up – by simply reading from a Halachic Megilla.

        Some contend that a Kosher Megilla serves additional advantages, such as listening while also reading along in a low whisper from his Megilla (audible enough so that at least he can hear). Then it may be deemed as if he both fulfilled the Mitzvah of listening to the Megilla in a large crowd, and also is deemed to have been the one to have read it (according the Chazon Ish; the Brisker Rav strongly disagrees, arguing that by reading it to oneself, he would lose the Pirsumei Nissei and Rav Am. 

    Matanot Levyonim

          On Purim we give charity to whoever asks. Some contend that this is the origin of our masquerading-so those who may need some finical aid may ask without shame.

         We also make sure to actively distribute funds on the day of Purim.

         This latter act is termed Matanot Levyonim and is one the Mitzvos of Purim, along with a Seudah and Mishaloach Manos.

       This Mitzvah is usually accomplished through giving funds to one’s Rav before or on Purim as he likely has a method of distributing on that day.

          I our Shul, it is recommended that people send money to the Rabbi’s Discretionary Account, earmarked in Memo as ‘Matanot Levyonim’, before Purim.

          Such checks should not be postdated for after Purim, if possible.

          The minimum one must give is $1, preferably for each member of his-or-her household.

       Of course, Kol HaMarbeh Meshubach/All who give more are praised!

    Shaloch Manot

    “Either friends like Job’s – or death” (Bava Basra 16b).

    “If one has no friends, it is better he not be alive” (Rashi, ad loc. s.v. ooh chavrei)

            Purim is a celebration of the living, of our nation surviving a physical threat. This is as opposed to Chanukah where our vulnerabilities were chiefly in the spiritual domain. This is the motivation behind Purim’s unique focus on the enjoyment of food, wine, friends, and gifts – as this day is a celebration of our physical existence and human survival (Levush; Rav Hirsch, etc.). 

          Friendship and camaraderie, being so paramount to the human condition, are therefore at the heart of Purim in general and the Mitzvah of Mishaloach Manos in particular.

        As in all matters of importance, and certainly all matters of Halacha, there are rules governing this wonderful Mitzvah.

          What follows are several of the fundamental Halachos relating to the performance of this Mitzvah.

    • Every man, woman and child are required to give Shaloch Manos to at least one individual.
    • Shaloch Manos must include at least two items of ready-to-eat either food or drink.
    • One may send Shaloch Manos items that all have the same Beracha (e.g., a peach and an apple, or, a steak and a beer).
    • Nevertheless, it is best if the two items sent are not of similar stock (e.g., apples and applesauce;) unless they are also of vastly different in taste or texture (e.g., rib steak and pepperoni, see R. Z.P. Frank in Mikroei Kodesh #38), although it is best to avoid even this. (Although I would accept rib steak and pepperoni! 😉
    • This Mitzvah must be done Purim DAY (sunrise to sundown), not Purim night.
    • If one sends it on the night of Purim they have not fulfilled their obligation (Rama).
    • B’dieved (post facto) one can mail or ship Mishaloach Manos before Purim and have it arrive at the appropriate time.
    • Someone in their twelve-months of mourning/kibbud av v’eim for his/her parents, or the thrity-days for other relatives, l’a, is still obligated in this mitzvah and should give Mishaloach Manos to a few close friends.
    •  
    • Regarding this mourner receiving Mishaloach Manos, the reader should consult a rav.

        However, in such cases, one may still give to the avel’s family.

          The one exception to the above is one’s rav, rebbe, or the like. Since this is customary, one may give them Mishaloach Manos even should they be in. a state of aveilus, l’a (Divrei Malkiel).

    • Some hold that Mishaloach Manos must be fulfilled through a shliach/messenger (shu”t Binyan Tzion).

    This is a novel and minority opinion.

       However, should one anyway be giving out multiple Misholach Manos, it is a fine idea to give at least one of these through a messenger so as to satisfy this opinion.

      A child can be used for this purpose.

    We must note that not only do many disagree with this view, some go as far as to say that if given through a Shliach/messenger it doesn’t count toward Shaloch Manos at all! (This is because the fostering of friendship is diminished with a messenger)

    • Some are of the opinion that spouses, as well as children living at home and reliant on their parents for food etc., may fulfill this mitzvah through the giving of their spouse/parent.

    (See Aruch HaShulchan 674:2. Either way, parents still carry the obligation of education their children in this Mitzvah).

    • If the receiver of the Shaloch Manos is not home or available when brought, then so long as he will find it before the end of the day one would still fulfill their mitzvah; provided that the reciever will know from whom it came (Ksav Sofer).

    –       There is an American custom of giving “themed” Mishaloach Manos.

    In some Kehillos, families can spend weeks preparing creative and/or elaborate set-ups and designs. ‘Deracheha Darchei Naom’/Her (the Torah’s) Ways Are Pleasant, and Torah should never become an unnecessary burden.

    Although a simple Mishaloach Manos with sizable portions suffices, and although this new ‘theme’ Minhag can potentially lead to concern – we may suggest a virtuous origin for it: Some poskim rule that Mishaloach Manos must be worthy of the receiver (Biur Halacha 695 s.v. chayav). Based on this view, one would not fulfill his obligation giving a multi-billionaire a piece of fruit and a bottle of water, or, to a sitting president, a bag of potato chips and a V8 (I, however, LOVE V8, especially the spicy one! ;). Because of the bountiful blessings we all enjoy today relative to our not-so-distant past, simple common fruit may seem just, well, too common/pedestrian to elicit the needed special excitement and enhanced adoration by the receiver, and may then, therefore, not accomplish the goal of this Mitzvah (see Aruch HaShulchan ad loc. #15).

    Based on this stricter approach, giving it some uniqueness fosters greater love/friendship, and may even be deemed worthy of display at the seudah (should that be this mitzvah’s purpose, see above).

    While this may help explain this new minhag it is not meant as an endorsement of it, and one fulfills this mitzvah even if very simple.

    Seudah

     (Purim Day)

         The climax of our Purim celebration is a joyous meal commemorated with friends and family.

    •  A Mourner should speak to a Rav as to how, where, and with whom to conduct this meal.
    • One should make sure that they focus their joy toward Hashem and in the service of being thankful for our lives -through His Hashgacha.
    • Torah, song, and Achdus (unity) should be the center of this meal and our celebratory atmosphere.
    • There is an obligation on men to drink slightly more wine than during the year. This may be accomplished with a simple extra sip of wine, and according to many, the Ad D’lo Yada is a ceiling and not a floor.
    • For those who can’t drink for whatever reason then for them there is no Mitzvah to drink wine on Purim. If they wish to fulfill this Mitzvah anyway, they should simply take a nap for a few minutes.

    May we soon celebrate Purim in the era of Moshiach!

    Wishing Everyone a Freilchin and Happy Purim!

    Rabbi Moshe Taub

    Please call with any question(s) or if in need of a Megilla Leining.

     732-

  • Halachos of Chanukah: A Basic Guide

    Halachos of Chanukah: A Basic Guide

    Rabbi Moshe Taub, 5786 -Written for YIH Membership

    Tonight, with the commencement of the 25th of Kislev, we begin celebrating the eight days of Chanukah.

    • These eight days were designated as Yamim Tovim (festivals) by the Sages, and Hallel is recited every morning.
    • Al Hanissim is inserted in the blessing of the Shemoneh Esreh and in the second blessing of Birkas Hamazon (Grace after Meals).[1] 
    • If Al Hanissim was omitted, the Shemoneh Esreh or Birkas Hamazon need not be repeated.
    • It is customary for women to avoid certain labors (actions avoided during chol hamoed) for the first half-hour time-period that the Chanukah lights must burn.

    The Lighting Obligation

    • All members of each household, who are above 12/13 years of age, share an equal obligation of lighting Chanukah lights.
    • The basic obligation is that each household kindles just one light on each night of Chanukah for all who live there.
    • Both men and women are equal in Chanukah’s lighting obligation and must make sure to light—or that Chanukah lights are lit—in their place of residence.
    • In this, Chanukah is no different from Shabbos whose basic law requires one to make sure that just one candle be lit in each home (chovas hadar). For Shabbos, we gift this mitzvah to women; on Chanukah, we gift this mitzvah to men. Although there is deep significance to this custom, the fact remains that men and women share the exact same obligation in both Shabbos and Chanukah candles.
    • Therefore, if there is no adult male (above the age of thirteen) in the household, the woman of the house must kindle. This is like Shabbos, where if there is no woman there, the man must still light.

    It is common practice that children kindle their own lights as well.

    Although one candle per night suffices, for centuries, it is common practice to follow the Talmud’s ‘Mehadrin min HaMehadrin‘/Super–Beautification method: starting with one candle on the first night and then adding one addition candle on each subsequent night.[2]

    When to Light

    • We should strive to kindle the lights about ten to twenty minutes after sunset.
    • The lights should burn for at least half an hour, but it is best if they remain lit until rush hour traffic ends, if possible, or until family dinner concludes (an hour or two).[3]

    Should one need to light LATER:

    In such cases, one should have an other member of the household light in the more-proper time. However, if this will harm shalom bayis or chinuch habanim then waiting to light later -when everyone is together-may be apt. A rav should be consulted.

    Assuming no one else is home during the proper lighting time, one may indeed light later[4].

    In extreme cases such as due to travel, etc., the lighting may be done at any point during the night, until daybreak, so long as others in the home are/will be awake. If one lives or is staying alone, or, if others in the home cannot be awakened for whatever reason, one may nevertheless light, and with the berachos.[5]

    Like with all other ‘passing mitzvos‘, one who is forced to light late must try not to eat a full meal before they light, or must at least create a shomer to remind them.

    If one needs to light EARLIER:

    • In cases of extreme need/circumstances (such as one who has a flight around lighting time), one may light as early as plag ha’minchah.
    • During this time of year, plag will come out to about 40 minutes before sundown. The exact timeframe should be checked on a website like: https://www.myzmanim.com/search.aspx
    • When lighting this early, one must still make sure that there is sufficient oil/wax for the light to burn for at least one-half hour past sundown.

    Friday/Motzai Shabbos

    • On Friday, the eve of Shabbos, the custom for well-over five-hundred years is to kindle the Chanukah lights prior to the kindling of the Shabbos candles.
    • One must make sure that at least one of the Chanukah lights will burn into Shabbos and through the entire half-hour period following sundown.
    • IN SHUL: Following Shemoneh Esrah at the conclusion of Shabbos Chanukah in shul, the Chanukah lights are kindled  before Havdalah.
    • AT HOME: one may follow the same order, or he may perform Havdalah first, whichever is the minhag of that house.

    Simply put: As opposed to in a shul, at home either order is fine (the reasons behind this are fascinating, yet beyond our scope here).

    Where to Place Lights

    Chazal demand that the lights be placed at or near the outer part of the doorway facing the street. The reason for this was to publicize the miracle.

    • HOWEVER…Nowadays, the accepted custom is to kindle the lights indoors, even on one’s kitchen table (!), so long as members of the home will see it.
    • In other words, the pirsumei nisa of today is fulfilled through those living in the home.
    • In fact, this was behind the motive for the minhag of Chanukah gelt –to keep the family inside awake whilst the flames are glowing (Avnei Nezer as brought in Siach Sarfei Kodosh; this would also explain ‘Chanukah gift-giving’. See also Emes L’Yaakov to siman 670, with footnote #582)
    • Nevertheless, it is appropriate and praiseworthy to place the lights where they will be visible from the street. Specifically, if possible, on the left side of an open doorway opposite the mezuzah or at least by a window facing the public domain.[6] 

    – One should not light outdoors in America (unless, of course, one has a specific custom otherwise) [6a] –

    • Ideally, the lights should be between 12 and 33 inches above the ground.

    To Recap:

    • Leaving the menorah on one’s kitchen table, etc., is sufficient.
    • The discussions of where to place the menorah (one’s window, door, etc.) are referring to a hiddur mitzvah (an extra beautification of the mitzvah).
    • While the ancient custom is for the kindling to be increased each subsequent night – one light on the first night, two on the second, etc. – in cases of need (like when in a hotel) the basic mitzvah can be performed by kindling just one light each night for an entire household, and this may be relied upon in cases of extreme need.

    The Procedure for Lighting

    • On the first night, one kindles the lamp at the extreme right of the menorah.
    • One adds one extra candle each night going to their left and begins lighting starting from there (the far left) and, from there, going right.

    Facing the menorah on, say, the fourth night, the left side of the menorah will be empty, and one starts with the candle on the far left and continues to the right until the first candle is lit.

    • There are alternative views regarding the order for placement and lighting that each home must follow. What is recorded above is simply the most common custom.

    What Type of Candle//the Myth of Olive Oil:

    • One may use any stable fuel or candle for the lights
    • While the Shulchan Aruch/Rema do suggeststhat some type of oil is preferred so as to recall the miracle, zecher l’ness [7], they do not mention Olive Oil.
    • While it is true that the Talmud teaches us that for both Shabbos lights and Chanukah olive oil is the most common and best stable fuel source, this law is omitted by the Shulchan Aruch (by hilchos Chanukah; he does indeed mention this regarding Shabbos -see my forthcoming sefer, iy”H, where all this is discussed).
    • Nevertheless, the common minhag today is to go out one’s way -when feasible – to use olive oil for Chanukah.
    • The Maharal suggests that using olive oil – and not just any oil – is an even greater zecher l’ness, although he is in the extreme minorty (see Dibros Moshe, shabbos who argues strongly against this position; See ‘Chanukah: Mysteries and Histories‘, Rabbi Moshe Taub, 2026, iy”H).
    • If olive oil is not available, any other oil which gives a steady and clear flame (that does not emit an offputting odor) may be used, due to the miracle happening through oil.[8]
    • Modern wax candles are also 100 percent permitted, so long as they will last through the times mentioned above.

    Sundry

    • As with any mitzvah that is dependent on time, once the time for kindling has arrived (around sundown), one must try to avoid excessive work, eating meals/washing, etc., before kindling the lights.
    • When lighting the menorah, the appropriate blessings are recited, with Shehecheyanu recited on the first night only.
    • Most Sefardim and Chassidim omit the word “shel” from the berachah of L’Hadlik Neir.[9]
    • Many Ashkenazim, however, keep that word as this is the version found in the gemara.
    • Each person should follow his custom. If one does not have a custom, either way of saying this berachah is fine, so long as a person seeks to remain consistent through the days of Chanukah.
    • One must light immediately following the berachos, without any talking or singing.
    • Therefore, even the recital of Haneiros Hallalu is only commenced after the first candle is lit.
    • Some have the custom to light all of the candles first before Haneiros Hallalu is begun. Either way, at least one candle must be lit right after the blessings, before speaking or singing.
    • The custom for close to eight hundred years is to sing Maoz Tzur following the lighting. This poem takes us on a journey through the many exiles of the Jewish People and speaks of our endurance and salvations at the hand of Hashem.[9a]
    • The period after the lighting is known as a special time for prayers, and we are encouraged to pray to Hashem for all of our needs.[10]

    If one misses a night of lighting, it can’t be made up, and one simply continues lighting the same number of lights as everyone else on the additional nights.

    • One may not derive any benefit from the burning lamps, and it is for this reason that we add the extra shamash candle, (i.e., in case we do benefit, it is considered to be from this shamash.)
    • Hallel and a special leining are recited each day of Chanukah during Shacharis.

    NOTES

    [1] See my forthcomingh sefer for several explanations why Chanukah is omitted from Mayan Shalosh.

    [2] This too will be discussed in detail in my forthcoming sefer, iy”H.

    [3] Kuntros Chanukah U’Megilah, in the name of the Brisker Rav, et al. Most poskim view this as merely a chumrah. Cf. Chazon Ish who would actually put out his Chanukah menorah after thirty minutes had passed (Neir Chanukah, os 17, in the name of Rav Chaim Kanievsky).

    [4] Shevet Halevi states that it is better for a person himself to light later than at the proper time through a shaliach.

    [5] See Shaarei Tzion, Orach Chaim 672:15 with Igros Moshe, Orach Chaim 4:105:7.

    [6] See link as to why in chutz la’aretz we made this change to light indoors.

    [6a] Ohr Zaruah 133:2; Sefer Ha’itur, Aseres Hadibros,Chanukah 114:2; See also Shu”t Minchas Yitzchak 6:67; Kovetz Shulchan Melachim,Kislev, 5766; see Yerech L’Moadim, p. 112; See Darkei Moshe, siman 671:9; See Chidushei Anshei Shem to Berachos 38a; See,Aruch Hashulchan 671:24 as well as Moadim U’Zemanim, vol. 2, siman 140, fn. 1; Cf. Shu”t Yaavetz 149, who allows, although does not urge, such encasements; See Shu”t Imrei Noam 2:22; Cf. Rav Elyashiv in Shu”t Kovetz Teshuvos 1:67, pp. 98–101.

    [7] See forthcoming sefer on this issue and its history.

    [8] See Mishnah Berurah 673:4,and chapter below.

    [9] See forthcoming sefer on this issue and its history.

    [9a] As to why we chose this pizmon for Chanukah, I would suggest two approaches: A) On a true chag one may not read or discuss sad events, B) Being the last of the established chagim of chazal, Chanukah can look back through history, C) On that theme, Chanukah was preview for-and is closest to -our the final galus, making it the appropriate time to look back at all prior exiles and their salvations, thus giving hope for our final salvation from our current exile.

    [10] This will be discussed in detail below .

    For more on Chanukah see here: Chanukah

  • Common Shailos: Egg Checking

    Common Shailos: Egg Checking

    QUICK/SHORT POST

    April 2012

    Why do we need to check eggs for blood spots? And, if we are obligated to do so, how can we eat hard boiled eggs without checking?!

    M.G. -Cleveland, OH

    What an egg-cellent question! (Sorry, I couldn’t resist!)

    When we eat eggs we are relying on many halachic factors. We are trusting that these eggs come from a kosher bird, and that the eggs are not ‘ova’ eggs, which are eggs taken from slaughtered chickens (which would be cause the eggs to be considered either meat or treif, depending on how the fowl was slaughtered).

    Being that halacha has worked out the above, what remains is the concern of blood spots.

    Fertilized Eggs

    Eating a chick embryo is forbidden, as is eating any blood found in eggs. This is not due to the issur of eating blood proper, rather because the blood may be due to the beginning stages of the egg’s embryo (Chullin 64).

    In Vietnam there is even a delicacy called Balut, which is a seasoned egg where the embryo is partially developed –yuk!

    Because of the complexity of this halacha –and debates as to when and where it applies –some had a minhag of cooking three eggs at once (see shu’t Vayiverech Dovid 1:92, bottom of p. 317), this was likely due to balla bustas wanting an assumption of the majority being non-blood eggs, and so that if a blood spot is indeed found in one of them the other two would be ok to eat due to their majority standing (this minhag may also be based on a literal translation of the Rama 66:4).

     Nevertheless, it may surprise some to learn that even checking such eggs for blood was but a minhag, since the majority of even such eggs do not have blood spots (refer to Shulchan Aruch Y’D siman 66:6).

    The Shulchan Aruch states that they would therefore eat roasted eggs even though they could not first be checked.

    Nevertheless, the Rama records the minhag of checking such eggs, although allowing one to eat a mixture that contains an egg that had blood in it, bdieved (66:4,6).

    Battery Eggs

    Today’s eggs are laid by hens alone, without roosters. Meaning, they are not fertilized and the egg can’t ever turn into an embryo! Blood found in today’s eggs (which is rare since Grade A and Grade AA eggs are checked for blood before sale) is caused by fissures in the ‘mother’ hen that gets transferred into the egg.

    Due to maaras ayin we hold that such blood should still not be eaten (cf. Shach). However, by the letter of the law, only the blood spot need be thrown out, and the rest of the egg may be consumed. However, the minhag seems to be to throw out the the entire egg (Igros Moshe YD 1:36).

    Even though we should not need to check our eggs today –as even when we ate fertilized eggs, checking was but a minhag –many poskim hold that we should not abandon this minhag.

    The customer should be warned however that it is still possible to purchase fertilized eggs, and if such an egg were to have a blood spot then, by basic halacha, the entire egg must be thrown out.

    Conclusion:

    1 – Unless one has a specific minhag, there is no need to cook today’s eggs in pairs of three

    2 –If one finds blood in today’s eggs, one need not kasher the pot according to most poskim (cf. Taamei D’Krah, minhagei Chazon Ish) (Some have the minhag of leaving such a pot idle for 24 hours before using it next)

  • Quick Q & A: Coffee On Shabbos

    I am a very spoiled coffee drinker. Is there an acceptable way to prepare ground roast coffee on Shabbos? How about ground roast Turkish coffee?

    Thank you.

    RS

    Monsey, NY

    Ever since the 1773 Boston Tea Party – when many Americans switched to coffee, as drinking tea seemed unpatriotic – Americans have been serious coffee drinkers.

    For Jews this presents a serious problem on Shabbos, in terms of both issues of cooking and electric timers.

    As for cooking, I will try to explain the complicated issues involved with great brevity. While ‘cooking’ raw items in a kli sheni is technically often allowed, due to the exceptions mentioned in the gemara – specifically toward items that cook easily (kalei habishul) – we generally consider all raw food forbidden to place in even a kli sheni.

    However, instant and regular coffee (as well as Turkish) have been pre-cooked. All are roasted and then either ground and shipped (regular brewing coffee and Turkish) or, in the case of instant, roasted, ground, brewed into large vats of drinkable coffee and then condensed into a thick liquid concentrate which is then freeze-dried.

    Therefore, regarding instant, since it was once cooked technically it can be placed into a cup that is then filled directly from the urn. However, practically, it is advised that one first fill the cup with hot water and then place the instant coffee inside. This is due to the fact that instant coffee melts which therefore may give it the status of a liquid that mustn’t ever be heated in a kli rishon even if cooked before.

    As for brewing coffee on Shabbos, even though the beans have once been roasted, to cook them again in water is a serious concern due to the problem of reheating a pre-cooked item with a different mode than it was originally cooked with (as well as other issues).

    Turkish coffee is often ground so finely that while not technically ‘instant’ can still be added directly to hot water. However due again to cooking in water an already roasted item, this too should be avoided on Shabbos.

    These issues are not a concern for instant for as explained above it is brewed with water in the factory.

    What about brewing coffee with a timer? As I explained in-depth in my article about the ‘Kosher’-Switch, the opinion of many rabbanim (including myself) is that timers should not be used on Shabbos save for lights, air-conditioners and those things where its use has already been accepted. One’s rav should be consulted. For those readers who cannot take the taste of instant coffee (like me!), do what I do: brew a coffee before Shabbos and then on Shabbos morning add ice and milk for a delicious and awakening brew! (one should soeak to their rav regarding drinking items that are very flavorful before davening)