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Charliehall – kitniyos are not permitted to be eaten erev pesach after zman issur achila.
A utensil which was used with gebrokts food may be used for non-gebrokts. [Natei Gavriel Pesach 3:37:13:footnote 26]
Nonetheless, the custom of some is to have separate utensils for gebrokts, and only use such a utensil on the last day of Pesach.
Shuni Pesach page 160, Ohr Yisroel 15:page 145.]
Some permit food which was
cooked in the same pot with gebrokts foods. [Tzitz Eliezer 12:53:2.]
The minhag in Chabad is not eat from keilim (dishes) that were used for gebrots, and so was the custom of certain Litvishe gedolei Yisroel. Such keilim should be put away and not used.
However, in Chabad the minhag is to eat gebrots on the regular keilim on Aharon shel Pesach, and then to use these keilim again next Pesach, without kashering (since a year has passed, it is OK).
HOWEVER…
It is forbidden to buy chametz on Pesach. Forbidden to feed chametz to animals under any circumstances, even if the animal is not yours and the chametz is something you found in the street. Even if the animals will starve to death otherwise. One who buys chametz on Pesach transgresses three sins from the Torah every millisecond that the chametz exists. One who feeds chametz to animals transgresses an additional prohibition of benefiting from chametz.
I recently saw from Rav Mattisyahu Solomon (in a sefer on chinuch, where he has a long piece about libraries) that public libraries are very problematic (this is talking about non-Jewish books, almost all of which are problematic). History and science books are seemingly OK, but even these are often problematic (because they talk about evo***ion).
If a child needs a particular book, better that the parent should go to the library and take out that book for the child.
Yes. But, in theory, one could light up until shkia. The Chazon Ish says this, and so does Rabbi Kanievsky. See source above.
the Nun with a Kometz and not with a Chirik under the Daled
(DEE) as is the custom of some who are mistaken and think that
name with a Chirik even a hundred times a day is not transgressing [the sin of]
[Rabbi Grossman] once asked the great Posek Rav Pinchas Sheinberg [zatzal]
I would like to quote from an online article written by Rabbi Yosef Grossman.
[There was a sign]
(to be continued…)
One should not light candles, or do any other melacha, once it is two minutes to shkia (due to the obligation of tosefes shabbos, which, according to Rav Moshe Feinstein zatzal as well as other leading poskim, requires that one start Shabbos [at least] two minutes before shkia.
In a case of extreme and dire need, one may continue to do melacha until one second prior to sunset, since there are opinions that there is no specific amount of time that needs to be added to fulfill the mitzvah of tosefes shabbos. See Orchos Rabbeinu vol. 1, p. 105, that in a case of need, one can light Shabbos candles until sunset. If one is relying on this (perhaps in the winter months), extreme care must be taken to finish lighting and to drop the match from one’s hand at least one second prior to shkia. If a woman does not have enough time to light her customary number of candles prior to shkia, she should light as many of them as she can (or just one, if necessary) and drop the match from her hand at least one second prior to shkia. Rabbi D. Ribiat decries those women who cannot stand the thought of missing candle-lighting, and sometimes they light even after sunset, which is a safek issur kores.
Bottom line: One should make every effort to light candles 18 (preferably 20) minutes before shkia. This shows the proper respect to the Shabbos Queen.
If a woman is preparing for immersion, and she needs the extra time, according to Rabbi B. Forst shlit”a in his sefer on the laws of niddah, she should complete all melachos and light by no later than 5 minutes prior to shkia.
Influence in what?
From Shulchanaruchharav Web site:
[the guest]
Cooking the eggs in a separate pot: Many are accustomed to use a designated pot to cook the eggs and do not use that pot for any other purpose throughout Pesach.
The egg box: One is to search the egg box prior to Pesach to verify it does not contain any grains or Chametz from the chicken feed.
From Shulchanaruchharav Web site:
[and milk]. If fruit juice is mixed with water then it is even more of a problem then plain water regarding its ability to ferment, being that plain water takes at least 18 minutes to ferment, while when mixed with fruit juice it can ferment immediately. Thus care must especially be taken that when eating Matzah with fruits etc, that there is no water around, including perspiration, on the fruit. Practically one may eat Matzah with avocado, tomato, oil. But one must beware that cheese and butter may not be placed on the Matzah as they contain water.
In addition, people do not lend utensils to other people on Pesach. [Natei Gavriel Pesach 40:4:footnote 7. Not lending other people your keilim on Pesach is minhag yisroel.]
only in a place where Shabbos is disgraced (so says the Gemara)
Grape juice may be used, if necessary. The Brisker Rav used grape juice. So did the Chazon Ish.
takahmamash: You made a statement that it is not my place to rebuke ANYONE unless I am a gabbai. This is simply not true. The mitzvah of rebuking sinners was given to every Jew, not just to gabbais.
I try my best not to look at immodest women. Sometimes I do want to go over to them, and tell the husband who is wearing a long kapote: “Take off your kapote and have your wife [who is wearing a mini-skirt] put it on.”
The Torah requires me to rebuke any Jew who is doing an aveira. It is not recommended to argue with the Torah, takahmamash.
Which college are you at?
There are people who think they are doing a Mitzvah by saying the first 2 words of Yaaleh Vyavo aloud or Vsen Tal Umatar…One is not supposed to do this and in fact it disturbs the one doing it as well as other peoples Shemonah Esrei. Please avoid doing it as it is against Halacha.
Taken from revach:
Shmoneh Esrei must be said silently. When Yaaleh V’Yavo, Al HaNissim, Mashiv HaRuach, need to be added, people often say the first few words very loud in order to remind the others not to forget. Is this proper?
The Tshuvas HaRashba holds the by Maariv the Gabbai may announce Yaaleh V’Yavo after Kaddish before Shmoneh Esrei. The Maharshal argues and holds it is assur to be mafsik. Therefore he advises that the Gabbai should start Shmoneh Esrei earlier than the Tzibbur and when he gets to Yaaleh V’Yavo he should say the words Yaaleh V’Yavo very loud. From here we learn, says the Be’er Moshe (4:10) that it is permissible for anyone, not only the Gabbai, to say the words very loud in middle of Shmoneh Esrei to remind everyone to say Yaaleh V’Yavo.
He does caution that after the first person does it, no one else should do it since the purpose has already been served. The continuous screams of “Yaaleh V’Yavo” will only disturb people’s tefila and turn davening into a big joke
Piskei Teshuvos (1: 5: 6) quotes from Nimukei Orach Chaim, that although one should be very careful to pronounce Hashem’s names correctly, articulating the daled of A-doinoi with a chirik, sounding as A-dinoi, may be acceptable after the fact.
It’s also a serious problem because according to many Poskim one is not yotzei saying the Shem Hashem when saying ‘Ado- rather one must say Adoi-
It seems to me that this is not true at all. It is a matter of custom. Ask your rav.
An even worse problem is when people pronounce Hashems Name as Adi-noy, which according to virtually all Poskim is not valid.
Very common unfortunately. Just listen to Chazaras Hashatz. It’s a mitzvah to publicize this.
This is true. See my comments above. There is a sign in the Mirrer Yeshiva (by the coffee area, for some reason) regarding this matter. Over this past Shabbos, I have heard a baal tefilla for Mincha (erev Shabbos) saying the name of Hashem wrong in EVERY bracha of Chazaras Hashatz. In addition, I heard the baal koreh saying it wrong (Mincha on Shabbos), as well as one of the people who received an aliyah saying it wrong in both brachos. Next time, I will bli neder make a point of rebuking those who say it wrong (if I can muster up the courage to do so).
SHALOMTOYOU – It is indeed a very common problem, and one should made every effort to learn to pronounce Hashem’s name correctly.
Having said that, Piskei Teshuvos (1: 5: 6) quotes from Nimukei Orach Chaim, that articulating the daled of A-doinoi with a chirik, sounding as A-dinoi, may be acceptable after the fact.
The opinion of Rav Miller shlit”a (from Canada] is that it is OK b’dieved, and one answers “Baruch Hu uvaruch shemo” and “Amein” to such brachos.
However, I do not understand this psak, nor do I agree with it.
Got 2 big bottles of the Welch’s grape juice. Will be trying it out for the arba kosos on Pesach, be’ezras Hashem.
According to the sifrei kabala, reciting the bracha on fruit trees in the month of Nissan, is a big tikkun (spiritual repair) for those neshamos that are hovering between the two worlds as gilgulim (reincarnated souls) in the barks of trees, and it is important when saying this bracha to have in mind to bring heavenly mercy upon these hovering souls to allow them to be freed from their pain by enabling them to return to their place in olam haba (see shu”T teshuvos v’hanhagos vol. 1 end of siman 191 and kaf hachaim 226:8. See kaf hachaim 226:4 that this bracha should not be made on Shabbos, as doing so will be “Borer”, separating the “Sparks of kedusha” of the neshamos from the trees!)
Not allowed to invite a goy to a yom tov seuda, according to Rabbi S.B. Cohen’s sefer on the laws of yom tov.
If he comes without being invited, it’s OK because you won’t feel obligated to prepare anything special for him.
The Shulchan Aruch (512:1) rules that one may not invite a gentile to one’s home for a Yom Tov meal. Although Halacha allows cooking on Yom Tov, one may cook on Yom Tov only for Jews; it is forbidden to cook food on Yom Tov for gentiles. The Sages therefore forbade inviting a gentile to one’s home for a Yom Tov meal, as he might then prepare food for him in violation of Halacha. Whoever says otherwise is arguing on the Shulchan Aruch.
Which poskim consider gebrots to be chametz? I guess it is more properly called a minhag, or a chumra.
Are you a misnagid?
Mazel tov, by the way.
lesschumras – What difference does that make? There is a mitzvah to add time on to Shabbos, and I mentioned, in the name of Chofetz Chaim, the significance of this mitzvah.
If you are not fond of wine, you can make Kiddush on grape juice or even on challah.
There is a difference between matzah as stam a regular food and matzah as a mitzvah object, which one is halachically obligated by Torah law to ingest on the first night of Pesach. The reason we don’t eat matzah on erev Pesach (or, according to some customs, for a month before yom tov) is (a) so we will be able to eat it at night with a hearty appetite, and it will be dear to us and (b) to distinguish between matzah as stam a food and matzah as a mitzvah object. [If one would eat matzah on erev Pesach or at any other time, it would be stam a regular food, but on the night of the seder it becomes a mitzvah object, every kezayis of which fulfills an additional mitzvah d’oraysa.]
I once heard of a “s’gula” for Shalom Bais for Shabbos: Sharpen your knives erev Shabbos by rubbing two knife blades against each another. I thought of a “s’vara” for this “s’gula”. Anyone want to venture an opinion?
If the knife is not sharp, you won’t be able to cut the challah properly, and that will cause frustration and anxiety (especially one is required to eat immediately after making the bracha, and here he won’t be able to cut the challah).
Trump – Make America Great Again!
“A bigger question is why a rav needs to shlep out Seuda Shlishis when people are waiting to daven Maariv.”
There is a famous story that the Chofetz Chaim, may his merit protect us, shlepped out shalosh seudos when people were waiting to daven Maariv. The reason for this is well-known, that the souls of the wicked do not return to Purgatory until after Shabbos is over. Shabbos is over at the time that WE (in this world) make it be over.
The longer a person kept Shabbos in this world, the longer he will get to stay out of Purgatory in the next world.
The Gra did not buy chametz that was sold. But that was a personal chumra of his.
From Revach:
The Arizal would not let his Peyos grow longer than the required length andwould cut them when they exceeded that length. The Shineveh Rebbe told the Darkei Tshuva (181:15) that this is based on what Rav Chaim Vitalwrote regarding long hair.
In a letter to Rav Menashe Klein (Mishneh Halachos 5:124) a questioner wanted to know why, based on this, is it permitted to grow peyos beyond the required length? Rav Menashe Klein writes that although he does not want to c”v argue with the Shineveh Rebbe, however the Shulchan Aruch explicitly writes that one should not touch his peyos. Furthermore we don’t find anywhere any issur to let them grow. Also it is known that Rebbi Akiva Eiger wouldnot even brush his peyos with a comb. Moreover he says, he has seen Shineveh grandchildren with long peyos.
In 4:116 Rav Menashe Klein plays on the words of the mishna referring to the mitzva to leave Pei’a in the field. “Eilu Devarim She’ein Lahem Shiur Hapei’a”, these are the things that have no limit, the peyos.
Interestingly in 6:149 he brings from the Maharshal that one should not cut his hair except opposite the back of his neck for health reasons. This goes against the Machatzis HaShekel who says that long hair is a Chatzitza for tefilin. He also brings from the Ibn Ezra who says that in principle one should never cut his hair or beard as it is the Tiferes of a person, although the actual issur of the Torah in only applies to the peyos.
Joseph – Surely you realize that the eruiv is not kosher according to ALL opinions, right? And that it relies on certain halachic compromises? (We are talking a community-wide eruv.) There were gedolim (probably including the Chofetz Chaim) who did not (personally) rely on any eruv, even though of course there were eruvin in Europe and life would have been easier if he did rely on them.
Would you eat food that was questionably kosher? If no, then why do you rely on an eruv that is questionably kosher?
It’s allowed from the letter of the law to carry if there is an eruv, but it’s a hiddur not to. Hiddur means doing a mitzvah (e.g., keeping Shabbos) in a better way than is required from the letter of the law.
Women being extra modest (more than required by halacha)
Cleaning one’s house of chametz more than is required by halacha
Not shaving one’s beard at all (according to those opinions that shaving is permitted, it would be a hiddur not to shave at all, and so writes Rav Belsky zatzal in Shulchan Halevi)
Not eating gebrots, etc. because it might be chametz – even though really it’s not
Not using an eruv on Shabbos even if it’s allowed
One who eats matzah is eating G-dliness.