[Halachically Speaking appears on YWN weekly, Tuesdays and Thursdays]
Written by Rabbi Moishe Dovid Lebovits of KOF-K Kosher Supervisio
As the summer approaches, we will discuss many halachos which frequently arise during the summer months. The Satmer Rebbe zt”l used to say one who goes to the country should remember that although one may be leaving his home, one cannot leave Hashem.[1]
Preparing for Davening
One should prepare himself properly before davening to Hashem.[2] Therefore, one who has played ball etc. must make sure to wash up and change his clothing before davening so that it does not look like one just came out of the gym to daven to Hashem which is not kovod for davening. Additionally, one should not davenwith his shirt un-tucked (hanging out of his pants).
“The Mezonos Roll”*
When traveling in the summer months it is very common for one to want to buy mezonos rolls to avoid washing. However, as will be explained below, these rolls are not mezonos.
The Shulchan Aruch[3] says, (based on the opinion of the Rambam),[4] if dough is kneaded with honey, milk or fruit juice, and the fruit juice is recognizable in the bread, the beracha on the bread is mezonos. The Rama[5] disagrees, and says such bread is still called “bread” (and the beracha is hamotzei) unless there is a lot of fruit juice or spices, in which case the beracha would be mezonos. The Mishnah Berurah,[6] as well as many other poskim, maintain that the fruit juice, etc has to be most of the mixture, and one has to actually taste it in the bread in order for the beracha to be a mezonos.[7] Others say that although it does not have to be most of the mixture, it needs to be a lot.[8]
There is an opinion (that of the Da’as Torah)[9] who maintains that if a mixture has mostly fruit juice then one does not need to taste it in the mixture. However, all other poskim disagree and one should not rely on this.[10] Furthermore, the Da’as Torah is only going according to the opinion of the Shulchan Aruch and not theRama.[11] Moreover the Da’as Torah explicitly states that his chiddush applies only to specific kinds of juice none of which are currently used in baking. Thus one who uses the Da’as Torah as the source for his leniency in mezonos bread is actually following only one part of that opinion while arbitrarily rejecting the other. That is an amazing feat more probably the province of jugglers and circus performers than Rabbonim.[12]
Some claim that the aforementioned reasoning can be extended to mezonos rolls causing their beracha to be a mezonos.[13] However such reasoning is fallacious and causes thousands of people on a daily basis not to wash and bentch properly,[14] since the taste of most items with fruit juice is not significantly different than that of regular bread. Additionally, people eat the roll in order to have the same experience as eating regular bread. It is strange to say that it can be called cake and one can avoid washing by eating this mezonos bread,[15] especially since one is being kovea seuda on it.[16] Even Sefardim who follow the opinion of the Mechaber[17]should wash and bentch in this situation since one cannot tell the difference between this bread and other breads.[18]
Additionally, most apple juice is made from concentrate which does not have the same status as complete fruit juice, since water is added to reconstitute the juice.[19] Accordingly, the rolls from a bakery that use apple juice from concentrate, are mostly made with water, and one would be required to wash and bentchaccording to everyone.[20]
In conclusion, the practice of giving out mezonos rolls on airplanes and at simchas is misleading and improper.[21] “Mezonos rolls” are an oxymoron, since mezonosand rolls cannot co-exist.[22] This is even if it says on the wrapper that the beracha is mezonos.
Fortunate are those hechsherim which do not allow bakeries to make mezonos rolls. Many people think that a mezonos roll is a loophole to avoid washing one’s hands and bentching. However, in reality this is not the din and one must wash and bentch.[23] Many poskim say that such rolls should only be eaten during a meal where one has washed on regular bread.[24]
Berachos
Since the following foods are often offered for sale in summer camps, we will review the proper berachos one should recite before eating them. Regular knishes – regular knishes which have a thick potato filling surrounded by a thin covering of dough require two berachos (mezonos and hadama). However, Mom’s knisheswhich have a much thinner potato filling and are completely surrounded by a thick covering require only a mezonos.[25] Soft pretzel- If a soft pretzel tastes like bread it requires a hamotzei even though it contains mostly fruit juice. Only if the pretzel tastes like cake is the proper beracha mezonos. However, this kind we have not been successful in locating.[26]
Eating Ices/Ice Cream
There is a big discussion in the poskim whether to consider ices a liquid or a food item.[27] The difference is that a shiur of liquid must be consumed quickly in order to make a beracha achrona (within about a minute),[28] and if it is a food item one may take up to three-four minutes (according to some poskim).[29] L’maseh, one should avoid the uncertainty by eating ices quickly and then recite a beracha achrona, or he should eat a different food which is also obligated in a beracha achrona and have the ices in mind.[30] Ice cream has the din of a food item rather than a liquid.[31] However, one who licks the ice cream does not recite a beracha achrona since the correct shiur was not eaten in the proper amount of time.[32]
Wearing Sunglasses in a Place that Has No Eiruv
The Chai Adom[33] is of the opinion that it is forbidden to walk outside on Shabbos with regular corrective glasses in a place that does not have a eiruv. The reason is because the glasses might fall off and one will come to carry them in reshus harabim. Today this is not the case since glasses are made to fit around the ear and are not susceptible to falling off.[34] Accordingly, one may wear regular corrective glasses on Shabbos even in a place that has no eiruv.
One who wears sunglasses because the sun hurts his eyes may also wear them on Shabbos, even in a place which has no eiruv.[35] One who wishes to wear sunglasses for other reasons (style, etc) may wear clip-on sunglasses which are attached to regular glasses.[36] Other types of sunglasses should not be worn outside without consulting ones Rav.
Walking with a Jacket over one’s Shoulders on Shabbos
Since wearing a jacket over one’s shoulders is not the derech to wear a jacket one may not walk outside in such a manner on Shabbos in a place that does not have aneiruv.[37] Additionally, there is the possibility that the wind will blow the jacket off his shoulders and he will come to carry the jacket in reshus harabim. Although others are lenient in this regard,[38] one should follow the first view stated.
One may not walk outside with a garment wrapped around his waist in a place that does not have an eiruv.[39]
Rolled up Sleeves on Shabbos
There is a basis to permit wearing a shirt with the sleeves rolled up in a place that does not have an eiruv.[40] A person who is rolling up his sleeves because he is not interested in wearing a long sleeve shirt may not walk outside with his sleeves rolled up on Shabbos because the sleeve is regarded by him as a burden and not part of the garment. However, one who would not wear a short sleeve shirt for reasons of modesty or the like, and rolls up the sleeves because he feels it is more proper to wear it that way, may walk outside like that on Shabbos.[41]
Muktzah
A Bathing Suit– a bathing suit is not muktzah since it can be worn even though one is not going to use it for swimming.[42] Flippers– Are a kli sh’melachtu l’issur and may only be moved if one needs them or their place.[43] Goggles and Snorkels are also kli sh’melachtu l’issur.[44] Golashes– are a kli sh’malchtu l’heter.[45]Sunglasses– are not muktzah. The reason is because even according to those who prohibit wearing them in a place that has no eiruv agree that they can be worn while indoors.[46] Fly Swatters are a kli sh’melachtu l’issur.[47] Fan– A fan that is operating is a kli sh’melachtu l’issur according to many poskim.[48] One is permitted to move the mechanical lever on a fan which controls whether or not the fan oscillates, and there is no a problem of maveir on Shabbos since no electrical current is being switched on or off.[49] One should make sure when moving the fan not to pull out the plug afterwards.[50] One may turn the fan in any direction so that it will blow on him.[51] Some say one who is too cold may turn the fan away.[52] Sandbox– A sandbox is not muktzah because it has been designated for children to play with. However, water should not be used in a sandbox as this would be a problem of Losh.[53]
Playing Ball on Shabbos
There is a discussion in the poskim whether a ball is muktzah.[54] Many poskim say since today balls are made to be played with they are not muktzah.[55] TheYerushalmi[56] says that a town was destroyed because of ball playing. The commentaries say it was referring to ball playing on Shabbos.[57] Additionally, playing ball takes away from the time that a person is supposed to be learning Torah,[58] as the Yerushalmi[59] says “Shabbos and Yom Tov were given to us to learn Torah.” It has become widespread to play all types of ball games on Shabbos especially in camps and bungalow colonies. However, doing so is only permitted for young children.[60] Boys over bar-mitzvah and girls over bas-mitzvah should not play ball on Shabbos.[61] Even one who will not be spending his time learning should not play ball on Shabbos.[62] The Kaf Ha’chaim says anyone who fears Hashem will not waste his precious time with ball playing.[63] Some poskim permit young children to play Ping Pong on Shabbos.[64] Those who do play ball on Shabbos must be careful not to play in an area where the ball can roll out of the eiruv into a reshus harabim.[65]
[1] Halachos of The Country page 58.
[2] Refer to Mesechtas Shabbos 10a, see Rashi Berochos 25a “avol,” Rambam Hilchos Tefilla 5:5, Bal Haturim Bereishis 25:1-2, Shulchan Aruch O.C. 91:2, 5, 98:4, see Pela Yoetz “levisha” page 365.
* The issue of Mezonos Rolls was discussed in a previous issue of Halachically Speaking and is repeated here with additional footnotes since it is very applicable in the summer months. This is also true forBerachos, Playing Ball on Shabbos and Photo chromic lenses.
[3] 168:7, see Bais Yosef, Bach, Elya Rabbah 14.
[4] Hilchos Berochos 3:9.
[5] 168:7, see Darchei Moshe 20, Levush 6.
[6] 168:33, 34, see Mishnah Berurah 168:29-31, Taz 7, Be’er Heitiv 11, Aruch Ha’shulchan 23.
[7] Shulchan Aruch Harav 11,Yalkut Yosef 168:12, Chai Moshe page 77.
[8] Aruch Ha’shulchan 22, Orchos Rabbeinu 1:59:page 79, see Piskei Teshuvos 168:10 in depth.
[9] 168:page 90, see Mekor Ha’Beracha 2:11, Shevet Ha’Levi 9:44.
[10] Refer to Mesora 1:pages 32-33.
[11] Mesora ibid, see Binyan Sholom 168:page 225, V’lechticha B’derech page 47:footnote 80.
[12] Horav Yisroel Belsky Shlita.
[13] Refer to Pnei Ha’shulchan pages 31-35, V’sein Beracha page 498.
[14] Horav Yisroel Belsky Shlita as expressed in Mesora 1:page 35, see ibid pages 29-43 for a detailed discussion on this topic, Be’er Moshe 8:36:6, Avnei Yushfei 3:16:5, Vezos Ha’beracha page 20, and pages 208-212 in depth, Natei Gavriel Nesuin 2:26:7:footnote 7, Rivevos Ephraim 1:146:1, 3:109, 8:285:page 164, Chut Shuni Shabbos 1:page 213:2, Zera Yaakov 10:pages 34-39 in depth, Birchos Haneinin (Mezonos) pages 89-90, V’lechticha B’derech page 47:footnote 80, Pischei Halacha (Michtavim) 28:pages 278-279 quoting the opinion of Horav Chaim Kanievesky Shlita, Mekor Ha’Beracha 2:11, Shevet Ha’Levi 8:32, Bais Avi 5:7, Orchos Rabbeinu 1:60:page 80, Kovetz Bais Aaron V’Yisroel 81:pages 93-101, also see 79:pages 106-112, 81:pages 93-101, Madanei Osher 2:17, Binyan Sholom 168:pages 228-229, Toras Haderech 12:15, Shila D’kaita page 343:7, Mekadesh Yisroel (Shevuos) 99 (new). The author of V’ezos Ha’beracha told this author that Horav Elyashiiv Shlita holds the beracha on these rolls are hamotzei in all situations. The Sdei Chemed bercohos 1:10:page 246 says if bread is made not to be kovea seuda on then one would recite a mezonos (Refer to Chai Moshe page 78, Teshuvos V’hanhugos 4:50). However, this is never the case since one always eats the roll as a seuda (Horav Yisroel Belsky Shlita, see Mesora 1:page 36). Furthermore, virtually all poskim disagree with the Sdei Chemed (Kaf Ha’chaim 168:120).
[15] Refer to V’sein Beracha ibid:footnote 45, see footnote 42.
[16] Horav Yisroel Belsky Shlita, refer to Magen Avraham 168:13, Shulchan Aruch Harav 8, Mishnah Berurah 24, Aruch Ha’shulchan 16, 18, Noam 12:page 364, Igros Moshe O.C. 1:56, 3:32, 4:41, Pischei Halacha (Berochos) michtav 15, see michtav 28, Vezos Ha’beracha page 216:3, Binyan Sholom 168:page 201-203, Sharei Ha’beracha 16:62, V’sein Beracha 2:page 499:footnote 45.
[17] Kaf Ha’chaim 58.
[18] See Vezos Ha’beracha page 19, V’haish Mordechai pages 22-224.
[19] Minchas Yitzchok 9:17, Mesora 1:page 34, Pischei Halacha (Berochos) 8:footnote 22, Vezos Ha’beracha page 19, ibid: Teshuvos 7, Piskei Teshuvos 168:footnote 70, Chai Moshe ibid, Shevet Ha’Levi 8:32,9:44, V’sein Beracha page 9 (Teshuvos From Horav Shlomo Zalman Aurbach zt”l), Binyan Sholom 168:page 223-224. For a detailed discussion on this topic refer to Kovetz Bais Aaron V’Yisroel 79:page 106-112. Also see Kovetz ibid 85:pages 71-73, Kovetz ibid 87:pages 83-101.
[20] Refer to Journal of Halacha and Contemporary Society Spring 1990:page 39:footnote 19.
[21] Laws Of Berochos page 256, Peshat V’iyun Berochos page 7:footnote 3, Rivevos Ephraim 8:page 164, see 3:109, Journal of Halacha and Contemporary Society ibid:pages 35-45 in depth.
[22] Article from Horav Luban from The OU on this topic.
[23] Refer to Mesora 1:pages 42-43.
[24] Elya Rabbah 14, Ohr L’tzyion 2:12:4. Some say if one wants to be able to taste the bread to see if it is sweet, he should have in mind that he is only tasting it, and not for any benefit. In this situation aberacha would not be recited (Refer to V’haish Mordechai pages 226-227).
[25] Horav Yisroel Belsky Shlita, see Be’er Moshe 5:61, V’sein Beracha page 79:footnote 62, Binyan Sholom 168:7:page 222, Pischei Halacha (Berachos) pages 127 and 269.
[26] Horav Yisroel Belsky Shlita, see Laws Of B’rachos page 238:footnote 34, V’sein Beracha page 468. Refer to Vezos Ha’beracha page 468 who maintains it is always a mezonos.
[27] Refer to Pri Megadim introduction to hilchos berachos page 5 (new), Kaf Ha’chaim 202:14, Be’er Moshe 1:11:2, V’sein Beracha pge 381:footnote 20, Vezos Ha’beracha page 353, see Shar Ha’tzyion 158:16, Aruch Ha’shulchan 202:9, Igros Moshe O.C. 1:75, Horav Shteiff 286:page 295, Nishmas Avraham 612:page 302, Ohr L’tzyion 2:14:18, Yabea Omer 8:25:2, Lehoros Nosson 10:22, Sharei Ha’beracha 14:6:footnote 10 quoting the opinion of Horav Wosner Shlita. Refer to Pnei Ha’shulchan pages 289-295 on this inyun.
[28] Horav Yisroel Belsky Shlita, see Shar Ha’tzyion 210:11, Aruch Ha’shulchan 202:8.
[29] Refer to Igros Moshe O.C. 4:41, V’sein Beracha page 247.
[30] Horav Yisroel Belsky Shlita.
[31] Be’er Moshe ibid, also 5:65:43:12, Betzel Hachuchma 3:114:6, V’sein Beracha page 381:footnotes 21-22, quoting the opinion of Horav Shlomo Zalman Aurbach zt”l, Piskei Teshuvos 210:2, see Ohr L’tzyion ibid.
[32] Be’er Moshe 3:39:18:5, see Mekor Ha’Beracha 7.
[33] Klal Shabbos 56:3, see Keren L’Dovid 91, Mishnah Berurah 301:44, Aruch Ha’shulchan 61, Kaf Ha’chaim 65.
[34] Rav Poalim O.C. 2:48, Minchas Shabbos 84:6, Ketzos Ha’shulchan 115:badi 27, Rivevos Ephraim 2:115:115, 6:215:19, 8:436:23, 521:2, Divrei Chachumim 22:268, see Aruch Ha’shulchan 61. The Shulchan Shlomo 301:7 is of the opinion that maybe one should not walk out with glasses in the rain since one might take them off when they get too wet and dry them, and he will end up carrying them on Shabbos. One is permitted to go outside on Shabbos with glasses that are tied to a string in a place that does not have an eiruv (Rivevos Ephraim 1:227).
[35] Refer to Har Tzvi 1:173, Be’er Moshe 1:17:6, Shemiras Shabbos K’hilchoso 18:18, Oz Nedberu 1:64, Betzel Hachuchma 4:4;5, Rivevos Ephraim 2:115:115, 3:226, Yalkut Yosef 301:35.
[36] Yalkut Yosef 301:36, Rivevos Ephraim 3:221, Divrei Chachumim page 96:footnote 268. Refer to Hilchosa Rabbsu L’Shabbos page 74, Vihiy B’nsoa page 154:4.
[37] Horav Yisroel Belsky Shlita, see Shemiras Shabbos K’hilchoso 18:4:footnote 24, Yalkut Yosef 4:page 29:19, Rivevos Ephraim 1:123:14, 6:215:18, 8:436:22, Divrei Chachumim 22:262, The Shabbos Home 1:page 107:footnote 18 quoting this as being the opinion of Horav Moshe Feinstein zt”l, Sharei Ish 1:page 25:18 quoting this as the opinion of the Chazzon Ish. Refer to Shulchan Aruch 301:34, Shulchan Aruch Harav 36, Mishnah Berurah 127, Shar Ha’tzyion 160.
[38] Oz Nedberu 14:14, Tzitz Eliezer 13:33, Bais Avi 2:33, Ohr L’tzyion 2:23:7, Orchos Rabbeinu 1:page 137 quoting the opinion of the Chazzon Ish, Hanhugos of The Chazzon Ish 14:8.
[39] Be’er Moshe 3:62:4, see Shemiras Shabbos K’hilchoso 18:9.
[40] Emes L’Yaakov 301:footnote 337, Be’er Moshe 3:62, Shemiras Shabbos K’hilchoso 18:4.
[41] Horav Yisroel Belsky Shlita who heard this directly from Horav Moshe Feinstein zt”l. Refer to Migdal Dovid 4:page 1014:528a, The Shabbos Home 1:page 166:footnote 15.
[42] Shalmei Yehuda 13:8:footnote 17 quoting the opinion of Horav Elyashiv Shlita, Rivevos Ephraim 4:97:55. Refer to Ketzos Hashabbos page 159.
[43] Shalmei Yehuda 13:footnote 18.
[44] Ibid.
[45] Shalmei Yehuda 4:footnote 20.
[46] Shalmei Yehuda, Ketzos Ha’shabbos page 180.
[47] Shalmei Yehuda 3:18, Shevet Ha’Levi 3:34, see Shulchan Aruch 308:48, Mishnah Berurah 308:162, Oz Nedberu 9:22, Laws Of Muktzah page 91:footnote 11. One must make sure not to kill the fly in the process (Mishnah Berurah 308:99, Shemiras Shabbos K’hilchoso 25:1, V’ein Lumo Michshal 5:page 92:14).
[48] Igros Moshe O.C. 3:49, 4:91:5, Shulchan Shlomo 308:footnote 14, Rivevos Ephraim 1:235, 3:261, 5:250, 6:206, 7:292:4, Ketzos Ha’shabbos page 147, Shalmei Yehuda 2:footnote 49, see Ketzos Hashabbos page 147 quoting the opinion of Horav Ben-zion Abba Shaul zt”l.
[49] Horav Yisroel Belsky Shlita, see Shulchan Shlomo 308:footnote 34, Halichos Chaim 2:shabbos 9, Thirty Nine Melochos 4:page 1235. Some say the knob in which one can adjust the speed should be taped down before Shabbos (Horav Yisroel Belsky Shlita, see Migdal Dovid maveir footnote 166). Some say it is permitted to place a covering on the fan in order for it not to blow on you on Shabbos (Divrei Shalom 4:page 254:38).
[50] Igros Moshe ibid.
[51] Oz Nedberu 8:33:2, Shulchan Shlomo 308:footnote 34, 314:11, Rivevos Ephraim 6:206, Shemiras Shabbos K’hilchoso 13:35, Be’er Moshe 8:31:11, Tiltulei Shabbos page 52:footnote 58.
[52] Rivevos Ephraim 6:206, Laws Of Muktzah page 123, Shulchan Shlomo 308:13.
[53] Horav Yisroel Belsky Shlita, see Shalmei Yehuda 5:13:footnote 19, Be’er Moshe 6:31, Shevet Ha’Levi 9:78:page 539, Birur Halacha 308:38, see Mishnah Berurah 308:143-144.
[54] Refer to Tosfas Beisa 12b “huchi garsinan,” Bais Yosef 308, Shulchan Aruch 308:45, Rama 45, Levush 45, Magen Avraham 72-73, Pri Megadim Eishel Avaraham 72, Elya Rabbah 88, Shulchan Aruch Harav 83,Tosfas Shabbos 308:109, Mishnah Berurah 157-158, Aruch Ha’shulchan 70, Kaf Ha’chaim 257, Ketzos Ha’shulchan 110:10:badi 16, Shemiras Shabbos K’hilchoso 16:8, Yalkut Yosef 4:page 387, Zera Yaakov 28:pages 541-546.
[55] Horav Yisroel Belsky Shlita, see Tiltulei Shabbos page 26:footnote 27, Shevus Yitzchok muktzah page 79 quoting this as being the opinion of Horav Elyashiv Shlita, Shalmei Yehuda 5:8, Shevet Ha’Levi 9:78. Refer to Ohr L’tzyion 2:26:8. In regard to blowing up ball on Shabbos refer to Shulchan Aruch 340:8, Mishnah Berurah 33, Piskei Teshuvos 55, Shemiras Shabbos K’hilchoso 34:24, Shulchan Shlomo 313:6:5, 313:7:3:page 168:footnote 17, Nishmas Shabbos 7:328-329, Machzei Eliyahu 69:2, Shalmei Yehuda 5:9:footnote 14.
[56] Mesechtas Taanis 4:5. Refer to Medrash Koheles Parsha 12, Medrash Rabbah Bamidbar parsha 14.
[57] Korbon Eida, Pnei Moshe.
[58] Refer to Torah L’shma 110, Machzik Beracha 290:6, Kaf Ha’chaim 256, Meir L’nefesh pages 2-5.
[59] Shabbos 15:3, see Bais Yosef O.C 288.
[60] Yam Shel Shlomo Beisa 1:34, Elya Rabbah 87, Machtzis Ha’shekel 73, Shulchan Aruch Harav 83, Mishnah Berurah 158, Kaf Ha’chaim 259, Ohr L’tzyion 2:26:8, see Medrash Rabbah Bamidbar 14:4, Rama 518:1, Aruch Ha’shulchan 8. Refer to Matei Moshe 477.
[61] Horav Yisroel Belsky Shlita, see Salmas Chaim 179 (old), Shemiras Shabbos K’hilchoso 16:6, Oz Nedberu 2:4, Nishmas Shabbos 6:417.
[62] Horav Yisroel Belsky Shlita.
[63] 308:259, see Mishnah Berurah 338:21, Ketzos Ha’shulchan 110:16.
[64] Horav Yisroel Belsky Shlita, see Shemiras Shabbos K’hilchoso 16:6, Nishmas Shabbos 6:418, Shalmei Yehuda 5:8, Be’er Moshe 2:27.
[65] Mishnah Berurah 158, Kaf Ha’chaim 258.
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2 Responses
you dont write corecctly #49 the knob that controlles whether it occilates or not is a switch which sends it electric ,to occo. or not .YOU MEAN THE LEVER THAT DIRECTS THE AIR FLOW speak streight your in the the halacha world .
Actually he means exactly what he said… the button that make the fan occilate(turn right to left as opposed to staying still and blowng in one direction….but in sure you can apologize because youre in the A**hole business