Tuesday, May 31, 2016

[Aneinu] Please Daven for HaRav Schwab, shlita

Please daven for a refuah shlema for Moshe ben Bayla, Rav Schwab, the Rosh Kollel of Lakewood Kollel in Detroit.

Monday, May 30, 2016

Kollel Iyun Hadaf 20 YEARS! campaign

Thanks to a group of generous matchers, your donation today and only today is worth quadruple its face value! $50 becomes $200 $125 becomes $500 $180 becomes $720 $1,000 becomes $4,000 $1,800 becomes $7,200 BUT, this campaign is all or nothing. If we don’t reach our goal of $200,000 all the money will be returned and our plans for intensifying the light of the Torah will have to wait. PLEASE HELP NOW! The next 24 hours are YOUR chance to have an unprecedented impact in Harbotzas Torah. To donate, click the button below or call our call-center, 24hours: 1 972 2 651-5004 or 1 646-820-3315 Click here to share the sweetness ofvTorah

Aneinu Please Daven for my grandson

Please daven for my grandson, Eliyahu Tzvi ben Sarah Rissel, who has been taken to the emergency room for the 2nd time with difficulty breathing due to a virus.

Sunday, May 29, 2016

Aneinu Please Daven Surgery Sunday morning

Please daven for a Chicagoan, Chana Sara Esther bas Rivka who is having surgery Sunday morning.

[Aneinu] Please Daven - Car Accident

Please daven for a refuah shlema for a Chicagoan, Chaya Tzivia bas Basha Anya, who was seriously injured in a car accident.

Thursday, May 26, 2016

Aneinu Name Correction Please Daven

Please daven for a Chicago child in the hospital, Aviva Michal bas Leah Shoshana.

Aneinu Please Daven

Please daven for Moshe ben Perel, the father of an Aneinu member who is having surgery tomorrow.

Aneinu Please Daven

Please daven for a Chicago child in the hospital, Aviva Michal bas Leah.

PIRKEI AVOS WITH RABBI ELEFANT Three Things That Will Prevent Sin

Avos 3:1

OU TORAH Yerushalmi: Berachos 72 By Rabbi Yosef Grossman

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OU TORAH Mishnah Brurah Iyun Chaburah (Dirshu) Silk Socks and Birchas Kohanim Rabbi Ephraim Glatt, JD

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OU TORAH THE BAIS HAVAAD THE DAF IN HALACHA KIDUSHIN DAF 73 Is it Possible to be Lenient Concerning a Doubt in Torah Law

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Halacha Yomis - Sefira, Slow Music OU Kosher Halacha Yomis This column is dedicated in memory of: Rav Chaim Yisroel ben Reb Dov HaLevi Belsky, zt'l Senior OU Kosher Halachic Consultant from 1987-2016

Q. May I listen to slow music during sefiras ha’omer? A. Music should not be listened to during sefira whether it is fast or slow, even though slow music is less prone to stimulate one to dance. Igros Moshe (Orach Chaim I:166) questions whether one may listen to music for enjoyment throughout the year, and concludes that although throughout the year there are lenient opinions, but during the period of sefira one must be strict. If one was in a state of moodiness or discontent, Rav Belsky zt”l was of the opinion that even during sefira he may lift his spirits with slow music, provided he does not listen excessively. (See פסקי הלכה, Volume One, p. 106)

Halacha Yomis - Sefira, Shaving (Chosson) OU Kosher Halacha Yomis This column is dedicated in memory of: Rav Chaim Yisroel ben Reb Dov HaLevi Belsky, zt'l Senior OU Kosher Halachic Consultant from 1987-2016

Q. May a Chassan who is getting married the night of Lag B’Omer shave earlier in the day, on the 32nd of the Omer, before shekiah? What is the halacha concerning relatives and other guests attending the wedding? A. The prevalent custom is that one may get married on the night of Lag B’Omer. The halacha in general regarding shaving is to wait until after sunrise on the morning of Lag B’Omer. Rav Belsky zt”l ruled that the chassan and the fathers of the chassan and kallah may shave on the 32nd day of the Omer before shekiah. Other family members and guests should not shave before shekiah. Rav Belsky zt”l did permit them to bring a shaver to the wedding and shave there after shekiah. (See פסקי הלכה, Volume One, pages 109 – 110)

Halacha Yomis - Granola Bar, Beracha Acharona OU Kosher Halacha Yomis This column is dedicated in memory of: Rav Chaim Yisroel ben Reb Dov HaLevi Belsky, zt'l Senior OU Kosher Halachic Consultant from 1987-2016

Q. What beracha acharona does one recite on a granola bar? A. Shulchan Aruch (Orach Chaim 208:4) writes that if one were to eat raw or toasted kernels of the five grains there is a question as to what beracha acharona should be recited. Tosfos (Berachos 37as.v. Ha’koseis) cites an opinion that a special beracha acharona, “al ha’odama v’al pri ha’adoma,” should be recited. However, the consensus of the poskim is that we do not recite this blessing, but rather borei nefashos is said instead. Nevertheless, Shulchan Aruch says that lichatchila (to be meritorious) one should avoid eating a kezayis of raw or toasted oats in the time span of k’dei achilas pras (according to Igros Moshe, Orach Chaim 4:41, this would be 4 ½ minutes). On a practical level, if one eats only 1½ Nature Valley granola bars (there are 2 bars to a package), he will have eaten more than a kezayis of granola and other ingredients in total, but less than a kezayis of oats. Accordingly, he would recite a borei nefashos according to all opinions. If one wants to eat more than 1½ granola bars, he or she may eat 1½ bars, pause, continue eating, and then recite a borei nefashos, provided that no more than 1½ bars are consumed in any given 4 ½ minutes time-frame. Bidieved (after the fact), if one ate more than 1½ bars in a span of 4 ½ minutes, a borei nefoshos would be recited in any event.

Halacha Yomis - Granola Bar, Beracha Rishona OU Kosher Halacha Yomis This column is dedicated in memory of: Rav Chaim Yisroel ben Reb Dov HaLevi Belsky, zt'l Senior OU Kosher Halachic Consultant from 1987-2016

Q. What beracha rishona does one recite on a granola bar? (A consumer’s question) A. Rav Belsky zt”l held that the beracha rishona on a granola bar is ha’adoma. Granola bars are made with rolled oats and syrups. Shulchan Aruch (Orach Chaim 208:4) writes that the beracha for raw, toasted, or cooked grains (including oats) is ha’adoma, so long as the grains do not break apart and become sticky (in which case, the appropriate beracha would be borei minei mizonos). The oats in a granola bar do not break down and fuse together during the processing. Rather the oats are merely stuck together with syrup. If one were to wash or melt away the syrup, one would find that the oats remain separate and distinct. Therefore, the beracha on granola bars is ha’adoma. (The beracha acharona will be discussed in the next Halacha Yomis.)

CHABAD.ORG Day Five of Week 5: Hod of Hod Lag BaOmer- 33rd Day of the Omer (18th of Iyar) By Simon Jacobson

Examine the humility of humility. Everyone has humility and modesty in their hearts, the question is the measure and manner in which one consciously feels it? Am I afraid to be too humble? Do I mask and protect my modesty with aggressive behavior? Learn to cultivate your humility by interacting with people who are more refined than yourself, evoking in you modesty and humility that motivates you to grow.

CHABAD.ORG Day Four of Week 5: Netzach of Hod 32nd Day of the Omer (17th of Iyar) By Simon Jacobson

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CHABAD.ORG Day Three of Week 5: Tiferet of Hod 31st Day of the Omer (16th of Iyar) By Simon Jacobson

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CHABAD.ORG Day Two of Week 5: Gevurah of Hod 30th Day of the Omer (15th of Iyar) By Simon Jacobson

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CHABAD.ORG Day One of Week 5: Chesed of Hod 29th Day of the Omer(14th of Iyar Pesach Shani) By Simon Jacobson

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CHABAD.ORG Day Seven of Week 4: Malchus of Netzach 28th Day of the Omer (13th of Iyar) By Simon Jacobson

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THE BAIS HAVAAD HALACHA JOURNAL: Volume 5776 Issue XXXII Parshas Emor BIAS IN THE BAIS DIN To what extent would a relationship with a party recluse a judge from judging a case? By: Rav Yosef Fund

Judging vs. Testifying The Mishnah 1 states in the name of Rabbi Yehudah, that a close friend – such as a Shushbin (member of wedding party similar to best man or bridesmaid) – may not bear witness for his friend, as is the case with an enemy who has not spoken to the subject of his animosity for three days. The Chachomim argue with Rabbi Yehuda, reasoning that Am Yisroel are not suspected to testify falsely out of affection or animosity. Rashi 2 points out that the disagreement is only with regards to bearing witness, but regarding serving as a judge all agree that one cannot properly seek merit on behalf of one’s enemy. A business partner is considered a friend in this context. 3 One who did speak to his enemy – but only because he is being deceptive as to his true feelings – is still considered an enemy. 4 The Gemara 5 states in the name of Rav Pappa: one should not serve in judgement for one’s friend or enemy – for one does not see liability for one friend, and one does not see merit for one’s enemy. The Gemara further quotes a Beraisa that derives from the verse 6 ‘and Shochad (bribery) you should not take’, that since the verse does not use the term ‘Betza’ – which refers to a monetary interest – but rather “Shochad”, that the prohibition includes on not only financial bribes but verbal bribes as well. The Gemara offers an example of this: once Shmuel was crossing a bridge, when a man offered his hand to support him. Hearing that this individual had a court case before Shmuel, he unilaterally disqualified himself from hearing his case. The Gemara offers many further examples in this vein.

THE BAIS HAVAAD HALACHA JOURNAL: Volume 5776 Issue XXXII Parshas Emor THE OVER-EXCITABLE PURCHASING AGENT When is an employer responsible for a purchasing agent’s poor decisions? By: Rabbi Baruch Levin

Carlos glanced at the bill of lading. It seemed like the same type of products the company usually ordered, but the quantity seemed a bit off. He ran over to Bob and remarked, “I know we need the bolts for the piping we manufacture, but 200,000 of them? It seems to be a bit much, doesn't it?” Bob took one look at the number and quickly went, bill in hand, to the purchasing department. Shmelka had his feet on the desk when Bob walked in. He quickly put his feet down and started typing furiously on his keyboard, making believe he didn’t notice that Bob had walked in. Bob cleared his throat to grab Shmelka’s attention. “What is the deal with this order?” Bob asked. Shmelka quickly looked at the P.O. number and typed it into the company system. “Oh, THAT one,” he smiled, “they had a promo, it was half the usual price – what an awesome buy!” Shmelka looked thoroughly pleased with himself. Bob stared at him in disbelief, then quietly said, “You must be kidding, 200,000 bolts? We won’t use that much in ten years; who knows, they’ll probably invent a better bolt by then!” Shmelka looked at Bob and said, “Unfortunately, boss, they don’t take returns…”

THE BAIS HAVAAD HALACHA JOURNAL: Volume 5776 Issue XXXII Parshas Emor COROLLARY DAMAGES IN AN EMERGENCY Who is responsible to pay for damages that occur during an emergency response? By: Rav Shmuel Yeshaya Yoffe, Rosh Chabura BMG, Mechaber Sefer Shevilei Tzion

Rushing to an Emergency There are dozens of Hatzolah chapters throughout the United States, with hundreds of volunteers who devote themselves to the great mitzvah of saving lives. Hatzolah personnel are trained to respond to calls quickly and effectively, oftentimes, in a matter of minutes. It is understood that haste is imperative for emergency medical services. However, who is responsible for any damages that may occur during the emergency response? Once the emergency is over, who is responsible to pay for any damages caused to the property?

THE BAIS HAVAAD HALACHA JOURNAL: Volume 5776 Issue XXXII Parshas Emor An American Consumer’s Guide to Israeli Fruit Buying Tangerines Grown in Israel: A Practical Guide By: OU Kosher Halacha Yomis

OU Kosher Halacha Yomis This column is dedicated in memory of: Rav Chaim Yisroel ben Reb Dov HaLevi Belsky, zt'l Senior OU Kosher Halachic Consultant from 1987-2016 Q. May I currently purchase and consume Israeli fruit, such as clementines, without separating Terumah and Maaser? A. In theory, fruit which grew or blossomed during a shmitah year is exempt from Terumah and Maaser because shmitah fruit is hefker (ownerless). Most Israeli fruit currently available in the market (Spring – Summer 2016) blossomed during the shmitah year, and separating Terumah and Maaser should be unnecessary. However, in practice, Terumah and Maaser must be separated, if the fruit is not properly certified, for the following reason. The Chief Rabbinate of Israel sells the farms in Israel to non-Jews to remove the shmitah status. This is known as the Heter Mechira. For over 150 years, a strong debate has been waged among poskim about the propriety and efficacy of selling farmland to non-Jews. If the Mechira is valid, then the fruit does not have a shmitah status, and Terumah and Maaser must be separated. If the Mechira is invalid, separating Terumah and Maaser is not required. Nonetheless, in practice, Rav Shlomo Zalman Aurbach (Minchas Shlomo 1:44) recommends that everyone should separate Terumah and Maaser. This is because even those who do not rely on the Mechira nevertheless treat it as an uncertainty. Since the Mechira may be effective, Terumah and Maaser must be separated mi’safek (as a possible obligation).

THE BAIS HAVAAD HALACHA JOURNAL: Volume 5776 Issue XXXII Emor FLAVORING FROM A NON-KOSHER SOURCE Can one extract flavoring from a non-Kosher source? by: HaRav Chaim Weg Shlit"a, Rosh Kollel at the Bais HaVaad Kollel for Dayanus

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THE BAIS HAVAAD HALACHA JOURNAL: Volume 5776 Issue XXXII Emor MUST A KOHEN AVOID ALL CEMETARIES? Can a Kohen enter a non-Jewish cemetery? by: Rabbi Avraham Yeshiah Cohn

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NAALEH.COM Omer Parshat Emor By: Mrs. Shira Smiles

We are now in the time period known as sefirah or, more accurately, sefirat haomer. These are the forty nine days totaling seven full weeks that the Torah commands us to count from the second day of Pesach until Shavuot. We count the omer, based on the name Hashem has given this offering which is waved before Hashem on this first day of counting. What is interesting is that the omer is not really the animal sacrifice being offered but a measure for the grain that is part of many of the sacrificial rituals. Why then is only this offering called the omer and none of the others? Further, What’s the connection between this offering and counting the days leading up to receiving the Torah on Shavuot, asks Rav Yosef Salant, the Be’er Yosef? Further, Rabbi Eliyahu Roth in Sichot Eliyahu notes that after reciting the blessing and actually counting, we count the days either ba’omer, in the omer, or la'omer, to the omer, depending on individual custom. Since the counting begins from the time of the offering on the second day of Pesach, shouldn’t we be counting me’omer, from the omer? Click here for Summary by Channie Koplowitz Stein.

NAALEH.COM Parshat Emor: Bridging the Gap By: Rabbi Hershel Reichman

Based on the double usage of the instruction to tell the Kohanim in the first passuk, Rabbi Reichman discusses the connection between intellect and emotion and how to bridge the gap.

YU TORAH Toronto Torah: Emor 5776

Toronto Torah for Emor 5776 includes articles on the parshah, the Koren Machzor for Yom ha'Atzmaut and Yom Yerushalayim, Megilat Taanit, the Sykes-Picot Agreement and more.

OU TORAH Emor 5776 Rabbi Shalom Rosner

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The Torah commandment regarding the counting of the seven weeks between the holidays of Pesach and Shavuot appears in a timely fashion in this week's Torah reading. Over the many millennia of Torah study and commentary numerus ideas have been advanced as to the import and meaning of this commandment. Nevertheless, it is obvious that the simple meaning and apparent lesson is that we are to appreciate all of our days, weeks, months and years.


A dear friend of mine reently immigrated here to Israel and Jerusalem. As is the case with almost all Western immigrants to our wonderful little country, he was forced to downsize. We all somehow learned to live here in apartments and houses half the size of those that we inhabited in the "old home." To those of us who are bibliophiles, this presents an especially painful problem.

Wednesday, May 25, 2016

OU TORAH Holy Times Britain's Former Chief Rabbi Lord Jonathan Sacks

The parsha of Emor contains a chapter dedicated to the festivals of the Jewish year. There are five such passages in the Torah. Two, both in the book of Exodus (Ex. 23:14-17; 34:18, 22-23), are very brief. They refer only to the three pilgrimage festivals, Pesach, Shavuot and Sukkot. They do not specify their dates, merely their rough position in the agricultural year. Nor do they mention the specific commands related to the festivals.

RAV KOOK ON Emor Part 2: Agents of Holiness

The Talmud in Nedarim 35b describes the kohanim as sheluchei didan, our agents. When they perform the Temple service, the kohanim act as our emissaries. Yet this idea ­ that the kohanim act as agents for the Jewish people — appears to violate the legal definition of a shaliach. An agent acts on behalf of the one sending him (the principal), executing his wishes. The agent, however, can only do that which the principal himself is authorized to do. So how can the kohanim perform the Temple service on our behalf, when we as non-kohanim are not permitted to serve there?

RAV KOOK ON Emor Part 1: Kohanim and the Illusion of Death

“God told Moses, ‘Speak to the kohanim, the descendants of Aaron. Let no [kohen] defile himself [by contact] with a dead soul among his people.” (Lev. 21:1) Why are kohanim not allowed to come in contact with a dead body? Why does the Torah refer to the dead person as a “dead soul"? After all, it is the body that dies, not the soul!

RAV KOOK ON Lag Ba'Omer Part 2: Elevated Souls

The Talmud in Sukkah 45b records the following pronouncement by the great mystic Rabbi Shimon bar Yochai: “I have seen people of high attainments ("bnei aliyah"), but they are few. If there are a thousand, then I and my son are among them. If there are a hundred, then I and my son are among them. And if there are only two, then they are me and my son.” How could Rabbi Shimon make such a bold — even boastful — claim?

RAV KOOK ON LAG BAOMER/Prayer: The Torah of Rashbi

Amazingly enough, not everyone needs to pray: “Those whose full-time occupation is learning Torah, such as Rabbi Shimon Bar Yochai and his colleagues, should interrupt their studies to recite the Shema but not for the Amidah prayer.” (Shulchan Aruch Orach Chaim 106:2, based on Shabbat 11a) This statement is quite surprising. Does not prayer fulfill a basic spiritual need? True, Rabbi Shimon bar Yochai was a great scholar who completely immersed himself in Torah study — but why should he be exempt from prayer?

Tuesday, May 24, 2016

[Aneinu] Please Daven - Surgery Tomorrow (Wednesday)

Please daven for a Chicago child, Shira Brocho bas Batya Devorah, the granddaughter of an Aneinu member who is having a serious surgery tomorrow, Wednesday

Ywn [Aneinu] Tefilos Requested For Rosh Kollel From Har Nof After Contracting Deadly Virus

Rosh Kollel Mikdosh Sholom HaGaon HaRav Shalom Tanji Shlita, a well-known talmid chacham who lives in the Har Nof neighborhood of Yerushalayim is in need of the tzibur’s tefilos. The rav returned from a visit to Argentina six weeks ago where he traveled to deliver his inspirational Torah to the various communities. It appears he contracted a potentially deadly virus in S. America and is now battling for his life. The rav complained of back pain a few days following his return and visited his HMO where the family doctor did not detect the potentially fatal virus. A few days later the rav departed for Chicago, where he collapsed suddenly and was transported to a local hospital, diagnosed with meningitis and arthritis. The rav’s condition deteriorated and he lost consciousness and was listed in life-threatening danger. The rav was moved to a larger medical facility where doctors succeeded in stabilizing his condition. Last week he was flown back to Israel, still listed in serious/stable condition and remains in an intensive care unit in Hadassah Ein Kerem Hospital, sedated and on a respirator. Rishon L’Tzion Rabbi Yitzchak Yosef Shlita has added the name “Chai” to the rav due to the seriousness of his condition. The family urged the tzibur to be mispallel for Meir Shalom Chai ben Rachel bsoch kol cholei am yisrael. (YWN – Israel Desk, Jerusalem)


Yeshiva University’s Center for the Jewish Future and the Abraham Arbesfeld Kollel Yom Rishon and Millie Arbesfeld Midreshet Yom Rishon in partnership with OU Press present REMEMBERING THE RAV: IN TRIBUTE TO HARAV YOSEF DOV HALEVI SOLOVEITCHIK ZT”L Celebrating the launch of Chumash Mesoras HaRav Vayikra, Neuwirth Edition Introduction Rabbi Julius Berman YU Trustee Chairman, OU Press Keynote Shiur: Toras HaRav Rabbi Hershel Schachter Rosh Yeshiva, RIETS Rosh Kollel, Marcos and Adina Katz Kollel Senior Posek, OU Kosher Personal Experiences and Reflections of the Rav Rabbi Kenneth Brander Vice President for University and Community Life, YU Aide and Student of the Rav Rabbi Lewis Wienerkur Faculty and Israel Guidance Counselor, HAFTR High School Aide and Student of the Rav Shiur and Video Featuring the Rav Dr. Arnold Lustiger Editor, Chumash Mesoras HaRav Special Remarks Rabbi Menachem Genack Rosh Yeshiva, RIETS CEO, OU Kosher(To get to Rav Schachter shiur Toras Harav click the more link)

Sunday, May 22, 2016

[Aneinu] Tefillos Needed


Friday, May 20, 2016

CHABAD.ORG Day Six of Week 4: Yesod of Netzach 27th Day of the Omer (12th of Iyar) By Simon Jacobson

Bonding is an essential quality of endurance. It expresses your unwavering commitment to the person or experience you are bonding with, a commitment so powerful that you will endure all to preserve it. Endurance without bonding will not endure.

Halacha Yomis - Rice Milk, Bishul Yisrael OU Kosher Halacha Yomis This column is dedicated in memory of: Rav Chaim Yisroel ben Reb Dov HaLevi Belsky, zt'l Senior OU Kosher Halachic Consultant from 1987-2016

Q. Does a rice-milk beverage require bishul Yisrael (Jewish participation in the cooking process)? A. Foods that are not edible in a raw state and are oleh al shulchan melachim (suitable for a royal banquet) when cooked, require bishul Yisrael. Cooked rice meets these two criteria and requires bishul Yisrael. In contrast, the rice-milk beverage is not oleh al shulchan melachim. Furthermore, there is no prohibition of bishul akum for drinks, where water is the main component (see Tosfos Avoda Zora Daf 31B d.h. Vitarvayhu, Pri Chodosh YD end of siman 112 and Aruch Hashulchan YD siman 113:22, 23.) Although the rice used to make the rice-milk beverage is first cooked in a solid state, there is no issue of bishul akum. This is because the rice-milk beverage is made in one continuous process by cooking rice with enzymes under intense pressure at high temperatures. The cooked rice phase is an interim stage and therefore has no halachic significance.

NSN OU Presents: The Jewish Reaction 5/17/2016

Nachum interviews Rabbi Elefant about his new shiur on OU TORAH on Pirkei Avos.

Thursday, May 19, 2016


What is the proper path a person should take?

CHABAD.ORG Day Five of Week 4: Hod of Netzach 26th Day of the Omer (11th of Iyar) By Simon Jacobson

Yielding - which is a result of humility - is an essential element of enduring. Standing fast can sometimes be a formula for destruction. The oak, lacking the ability to bend in the hurricane, is uprooted. The reed, which yields to the wind, survives without a problem. Do I know when to yield, out of strength not fear? Why am I often afraid to yield?

CHABAD.ORG Day Four of Week 4: Netzach of Netzach 25th Day of the Omer (10th of Iyar) By Simon Jacobson

Examine the endurance aspect of endurance, its expression and intensity. Everyone has willpower and determination. We have the capacity to endure much more than we can imagine, and to prevail under the most trying of circumstances.

Halacha Yomis - Gluten-Free Bread OU Kosher Halacha Yomis This column is dedicated in memory of: Rav Chaim Yisroel ben Reb Dov HaLevi Belsky, zt'l Senior OU Kosher Halachic Consultant from 1987-2016

Q. What is the Beracha for gluten-free bread? A. Shulchan Aruch (Orach Chaim 208:7-9) writes that on bread made from beans, corn, and/or millet flour, one recites Shehakol before eating and Borei Nefashos after. However, if one bakes bread using rice flour, one would recite Mezonos beforehand and Borei Nefashos after. If bread is made from a mixture of rice and corn flour, then one follows the majority: If there is more rice flour, the beracha would be mezonos. If there is more corn flour, the beracha would be shehakol. If one adds gluten-free oat flour for taste, (and not just for consistency), then the Beracha becomes Hamotzi, since oats are one of the five special grains which require Hamotzi. However, in order to be able to recite the full Bentching afterwards, one must eat a kezayis of oats. For example, if the bread is made with two cups of corn flour and one cup of oat flour, it would not be enough to eat one kezayis of bread in order to Bentch. Instead, one would need to eat three kezaysim (the volume of one and a half eggs) of bread, lichatchila in under 3 minutes (see Igros Moshe Orach Chaim 4:41).

Halacha Yomis - Crisped Rice, Bishul Akum OU Kosher Halacha Yomis This column is dedicated in memory of: Rav Chaim Yisroel ben Reb Dov HaLevi Belsky, zt'l Senior OU Kosher Halachic Consultant from 1987-2016

Q. Are crisped rice cereals subject to bishul akum? A. Crisped rice cereal is not considered a fancy food that would be served at a banquet. Therefore, it should not be subject to the prohibition of bishul akum. However, before the cereal enters its finished form, it goes through a stage as plain cooked rice which would be subject to the prohibition of bishul akum. Nonetheless, Rav Belsky zt”l ruled that since crisped rice is produced in one continuous process—moving from cooked rice into pellets and then being shot through a puffing gun to become an item that is not fit to be served at a banquet—it is viewed throughout the process as a non-fancy food which is not subject to the prohibition. It should be noted, that since the rice is cooked and formed into pellets, the beracha on crisped rice cereals is mezonos.

THE BAIS HAVAAD HALACHA JOURNAL: Volume 5776 Issue XXXI Parshas Kedoshim THE CUSTOMS OF SEFIRA What are they, and when do they apply? By: Rav Yehoshua Grunwald

During the days of sefira the 24,000 students of Reb Akiva died. As a result, there is a minhag, already found in rishonim, to refrain from specific activities similar to an aveil (mourner) as a sign of mourning. WHAT IS PROHIBITED? It appears that in earlier generations the custom was to refrain only from minimal activities during sefira. As the generations progressed more things were added. The Tur only mentions that one should refrain from marrying and that some have a custom to refrain from cutting one's hair as well. The Shulchan Aruch, which was written later, writes unequivocally that the custom is not to cut one's hair. Magen Avraham (a later authority who wrote an explanation on parts of Shulchan Aruch) writes that the custom is to prohibit dancing. Aruch Hashulchan and other authorities write that certainly listening to music is prohibited. Mishna Berura writes that it is permitted to say Shehecheyanu during sefira. However, others write that there is a minhag to refrain from making shecheyanu during these days. WHEN ARE THEY PROHIBITED?

THE BAIS HAVAAD HALACHA JOURNAL: Volume 5776 Issue XXXI Parshas Kedoshim USING MAASER MONEY TO FUND A DOWRY When may one pay for services using ma'os maaser? By: Rav Yosef Greenwald

May ma’os maaser be used for paying a dowry? May it be used for supporting a son in kollel indefinitely? May ma’os maaser be used for paying tuition for high school yeshiva students? May it be used for hefty seminary payments? These are some of the questions this article attempts to resolve. TAKANAS USHA – SUPPORTING YOUNG CHILDREN We begin with the Gemora in Kesubos Daf 49B – In Usha they made a Takana that one should support his sons and daughters when they are young. The Mechaber in YD 251 rules like the Rambam that someone who pays for his sons to become Bnei Torah and for his daughters to go in the straight path is doing a Mitzva. He is preparing them to become well developed, mature and productive members of a Torah society. As far as Hilchos Tzedoka is concerned one should support kirovim, his own family members, before richokim, people who are not closely related to him. Although there is less fanfare and prestige in supporting family members who are struggling with poverty or illness, one should do so. There is no one closer than a child. Let us now discuss the obligation of maaser kesofim, giving to charity one tenth of one’s earnings. Is the obligation of giving maaser from the Torah, from the Rabbanan or a minhag? Israeli poskim such as Rav Shlomo Zalman Auerbach, Zt”l and Rav Yisroel Yaakov Fisher, Zt”l are machmir on many maaser kesofim questions because the posuk of Aser a’asrenoh loch indicates it’s an obligation from the Torah. The consensus of poskim from outside of Eretz Yisroel, and primarily Rav Moshe Zt’l, is to be lenient in these questions, considering maaser kesofim as being only a minhag.

YU TORAH Toronto Torah: Kedoshim 5776

Toronto Torah for Kedoshim 5776 includes articles on the parshah, Rabbi Dr. Aaron Levine's Moral Issues of the Marketplace in Jewish Law, Rabbi Yehudah Gershuni on living in Israel, the founding of the Israel Museum and more.

OU TORAH Kedoshim 5776 Rabbi Shalom Rosner

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THE BAIS HAVAAD HALACHA JOURNAL: Volume 5776 Issue XXXI Parshas Kedoshim MANIPULATION OF THE MASSES Providing inaccurate information for a cause. By: Rav Ariel Ovadia

With over 1.5 billion users worldwide, Facebook has become a place that people flock to for real-time news and information. Last year, a study by the Pew Research Center found that 63 percent of Facebook’s users considered the service a news source. Yet, after a long set of interviews, journalists have recently exposed that the social network had intentionally suppressed articles from conservative news sources from being featured on the site’s “trending” news list – a resource which claims to indicate the most popular news articles of the day. While Facebook scrambled to respond to these accusations of political bias, asserting that it follows rigorous guidelines to ensure consistency and neutrality; a serious backlash — from both conservative and liberal critics — erupted. In this article we will inquire what the Halacha would be in such a scenario: can one manipulate or hide information for a purpose he deems to be beneficial for the recipient? How about for the sake of peace or other Mitzvos?

THE BAIS HAVAAD HALACHA JOURNAL: Volume 5776 Issue XXXI Kedoshim HOw to not bear a grudge Putting a personal attack into perspective. by: HaRav Chaim Weg Shlit"a, Rosh Kollel at the Bais HaVaad Kollel for Dayanus

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NAALEH.COM and YU TORAH Spiritual Separateness Parshat Kedoshim By: Mrs. Shira Smiles

In Parshat Kedoshim, the Torah juxtaposes two groups of mitzvoth that seem to have nothing to do with each other, yet, because they are juxtaposed without so much as a spatial paragraph break, we are nudged into finding some reasonable connection between these groups of laws albeit the purpose of any mitzvah is beyond our mortal understanding. The first group of these laws deal with social and interpersonal relationships, from not cheating your fellow, to not putting a stumbling block in front of the blind, to judging your fellow righteously, and ending with the well known maxim, “You shall love your fellow as yourself.” These laws are immediately followed with the prohibitions against intermixing two plant species, mating two animal species to each other, and wearing clothing that combines wool and linen - shatnez. Click here for Summary by Channie Koplowitz Stein.

NAALEH.COM Parshat Kedoshim: Pathways to Holiness By: Rabbi Hershel Reichman

In this Torah shiur (class), Rabbi Reichman uses the interpretation of the Shem MiShmuel to explain the commandment of "Kedoshim Tihiyu," (Be Holy) as a specific pathway of achieving holiness. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.


The demands that the Torah imposes upon us with the large array of commandments that appear in this week's Torah reading are major and taxing. Nevertheless we have a rule that the Torah never demands the impossible from human beings or of human behavior. As such, I feel that the true challenge implicit in the commandment to be a holy and dedicated person – the idea that is present in the opening words of this week's Torah reading – is the fact that the path that leads us to this holy and dedicated state of being are mundane in their nature.