Ten Minute Halacha

Answering YUr Shailos

25 Jan 2026

42 min

7530 words

2 speakers

25 Jan 2026

Audio

Description

🔥 Eating at chains without full hashgacha (e.g., Haagen-Dazs vs. Krispy Kreme) – **Factory‑sealed vs. on‑premises prep**: A key distinction is between products shipped in sealed packages (e.g., tubs of ice cream) and items prepared/fried on-site (e.g., donuts). – **Krispy Kreme**: Since donuts are made/fried on premises, there are complex kashrus issues (equipment, oils, other ingredients). Considered much more problematic. – **Packaged kosher items in store**: If you buy a **closed, labeled, certified** product (e.g., sealed pint with OU), that is straightforwardly acceptable (assuming one is comfortable with **cholov stam**). – **Cross‑contamination risks** for scooped ice cream: – Are there **non‑kosher flavors** in the same freezer? – Are **scoops shared** between kosher and non‑kosher flavors without proper cleaning? – Are toppings like **hot fudge, caramel, sprinkles** kosher and consistently sourced? – **Chain supply rules**: Many national chains require franchisees to **order all core items from the company**, and these may all be kosher-certified. But this must be verified; one cannot assume. – **Risk of substitution**: – Core products like the ice cream base are less likely to be swapped because using non-authorized brands can cost the franchise its license. – Ancillary items (e.g., sprinkles) are **more easily swapped** if they run out (e.g., buying local non‑certified sprinkles). – **Trust factor**: Franchisees generally have **everything to lose and little to gain** by substituting core products, but toppings and small items are more vulnerable to change. – **Circumstance matters**: – In areas with abundant kosher options (e.g., Five Towns), there is less justification to rely on leniencies. – While traveling/out of town with limited options, one might rely more on low‑risk situations (e.g., clearly sealed products or strongly presumed‑kosher store items). – **Hot/fried foods on premises** (e.g., donuts) are treated as **high‑risk** and should generally be avoided without hashgacha.---🔤 Pronouncing “tav” vs. “sav” and switching pronunciations – **Family/minhag continuity**: Classic sources (e.g., Rav Kook) strongly discourage **changing one’s ancestral Hebrew pronunciation** (Ashkenazi vs. Sefardi), invoking: – **“Al titosh Toras imecha”** – do not abandon family tradition. – Concern for **not being medakdek b’osiyos** (careful with letters) in tefillah, especially **Krias Shema**. – **Motzi la’az al ha’rishonim** – it can imply earlier generations were “wrong.” – **Rav Kook’s position**: Encouraged Ashkenazim in Eretz Yisrael **not** to drop Ashkenazi pronunciation for modern Sefardi/Israeli Hebrew, especially not for hybrid, invented styles. – **Chazon Ish (reported)**: – Allegedly held that an Ashkenazi listening to Sefardi Kri’as HaTorah is **not yotzei**, because the words are not pronounced per his mesorah. – This report is questioned by later poskim (e.g., Rav Ovadia in *Yabia Omer* / *Yechave Daas*). – **Rav Shlomo Zalman Auerbach** (as reported): – More lenient for **Megillah**, since it can be read in **any language**; different pronunciations can still be valid as “languages.” – Less clear if this applies to **Kri’as HaTorah**. – **Rav Henkin**: Each traditional pronunciation is seen as a valid “gate” of tefillah; multiple accents are legitimate. – **Practical guidance**: – Ideally, **Ashkenazim should daven with Ashkenazi pronunciation**, Sefardim with Sefardi. – At minimum, **Krias Shema** warrants extra care with correct traditional pronunciation (e.g., ayin, ches). – **When switching creates chaos**: – If changing to your “correct” family pronunciation will lead to **long‑term confusion** (mixing samech/tav, etc.), it may not be advisable. – Many people can successfully re‑train with time and practice, particularly when they shift their broader religious environment; others may struggle. ---🎄 Walking through Christmas lights / decorated holiday areas – **Historical and spiritual sensitivity**: – December 25 has historically been a **very negative day for Jews** (pogroms, persecution carried out in the name of Christianity). – Jewish practice (e.g., **Nittel Nacht** custom not to learn Torah) reflects **mourning and fear** of what occurred on that night historically. – **Origins of Christmas trees and lights**: – Decoration of evergreen trees with **candles** dates to **16th‑century Germany**, often linked to Martin Luther. – The custom was imported to England via German royalty; pictures of the royal family with decorated trees popularized it. – Candles later replaced with **electric bulbs** for safety. – **Halachic concern: hana’ah from avodah zarah decorations**: – Shulchan Aruch (Yoreh Deah 142) forbids **listening to music** or **enjoying the beauty** of ornaments that adorn idols, due to deriving **pleasure (hana’ah)** from them. – The Shach limits the prohibition mainly to decorations **placed directly on the idol** itself. – P’nei Yehoshua adds that the issur of enjoying such decorations primarily applies when they are used in a **derech avodah** context (worshipful use). – **Modern practice context**: – Today, public Christmas decorations (trees, lights) are often **secularized symbols** of “the season,” time off work, family gatherings, rather than direct worship. – Most people do not **bow to trees/lights**; the explicit avodah aspect occurs more in church, less in street displays. – **Strict issur vs. strong discouragement**: – Strictly halachically, it is **not simple** to label walking through a light display as actual **hana’ah from avodah zarah** in the classical sense. – Nevertheless, from a **Jewish identity and values** standpoint, participating in or “celebrating” these displays is seen as **spiritually damaging and inappropriate**. – **Dating example**: – Taking a date to see Christmas lights sends a problematic message about what one values and identifies with. – **Contrast with Chanukah in Israel**: – In Eretz Yisrael, Chanukah is described as visibly and intensely Jewish (menoros in windows, Jewish atmosphere). – Ideal is to be **immersed in Jewish symbols and seasons**, not non‑Jewish religious/cultural holidays. ---🧘‍♀️ Yoga and avodah zarah origins – **Chukos HaGoyim framework**: Several major approaches define what is prohibited: – **Smag**: Anything **unique to non‑Jews** can be forbidden. – **Vilna Gaon**: Focuses on practices connected to **idolatry**, like church‑style trees in shuls. – **Maharik**: Practices are assur if they are – inherently **pritzus (licentious)**, or – have **no logical reason**, implying they exist only due to avodah zarah. – Beis Yosef and Rama (Yoreh Deah 178) codify: If a custom has **no rational basis**, assume an avodah zarah source and prohibit it. – **Yoga’s dual status**: – **Functional “tam”**: Yoga clearly has a **practical benefit** (exercise, flexibility, balance, fall‑prevention in older age). – **Idolatrous roots**: Many poses and concepts are originally **Hindu religious practices**; names and positions may be forms of bowing / service to idols. – **Poskim and guidance**: – Some contemporary rabbis are reported to be **lenient** if: – One does yoga purely for **health/exercise**. – All **religious elements, names, mantras** and explicit spiritual framing are removed. – Others are more **cautious** and recommend avoiding yoga entirely, especially since in practice: – Many serious classes/instructors integrate **Eastern spirituality**, mantras, or meditations. – Becoming a yoga instructor typically entails **exposure to avodah zarah–adjacent training**. – **Practical policy**: – If done, it should be only in a **fully secularized, stripped‑down form** (pure stretching/strength/balance), without names or rituals. – For people prone to “going all in,” there is a real risk of sliding into **problematic spiritual content**; safer to choose other exercise forms (e.g., swimming, jump rope, standard fitness programs). – **Importance of exercise** itself is strongly emphasized, independent of the particular method. ---💼 Choosing a career and understanding one’s mission – **Seek informed guidance**: – Advice should come from people with **actual experience** in the relevant professions, not just rabbis/teachers who have only done chinuch/rabbanus. – **Career stability has changed**: – In prior generations, long‑term employment at a single company with a pension was common. – Today, job‑hopping is common; specific **career planning is more fluid**. – **Broad direction vs. exact role**: – Decisions like going into **medicine, law, business, education** create a general professional trajectory, even if exact positions later change. – **Chazal’s criteria for a trade**: – **Avoid theft or unethical behavior**. – Leave time and energy for **Torah and family**. – **Primary life mission**: – A Jew’s overarching mission is to **serve Hashem and Klal Yisrael**. – Career should align with, or at least not interfere with, that mission. – **Rav Yaakov Kamenetsky’s advice (via R’ Breitowitz)**: – He would not tell someone what profession to choose, but said **whatever you do, it should allow you to make a kiddush Hashem**. – **Learning before career**: – If feasible, spend time **learning seriously (e.g., kollel or beis midrash)** before entering the workforce to solidify Torah foundations. – Many in the contemporary frum world have parental/family support to allow this for some years. – **Develop a real skill**: – Relying on “I’ll figure it out” without **training, education, or a marketable skill** often leads to **cutting corners** or unethical decisions. – **Avoid inherently problematic lines of work**: – Examples mentioned: **cash advance schemes**, **arbitrage betting**, and business models that function as **vulture‑like exploitation**. These are damaging both ethically and spiritually. – **Value of spiritually significant work**: – Ideal, where possible, is to combine **parnassah** with **spiritually meaningful activity**, such as: – Klei kodesh (rabbanus, teaching). – Chessed‑oriented professions (medicine, community work, nonprofit leadership). – Professional roles that **support the Jewish community**. – **Secular expertise enriches Torah**: – Certain halachic areas require deep understanding of **medicine, business, technology**. – Professionals can **enhance Torah understanding** in these domains in ways full‑time rabbanim often cannot. – **Environment and tznius issues**: – One should ideally avoid careers where one is **constantly in close, private contact with members of the opposite sex**, especially in immodest settings or late‑night office work. – **Aliyah considerations**: – If living in **Eretz Yisrael** is a real value, consider whether the profession is **transferable or viable in Israel**. This should be a major factor in planning. ---🏠 When does a house or basement minyan become a “real” shul, and what about tenai? – **Making a tenai (condition) at the outset**: – When designating a part of a house as a shul (e.g., basement minyan), it is highly advisable to state explicitly that its **kedushas beis knesses is conditional (al tenai)**. – This allows later **reconversion** of the space (e.g., back to a bedroom, playroom) and more flexible use. – **Example**: – A basement minyan functioning for several years can later be turned into bedrooms/play space if the original designation was **conditional**, rather than permanently consecrated. – **Aron kodesh and sefarim**: – Storing **Sefer Torah** vs. **Nevi’im (haftorah klaf)**: The latter has **lower kedusha** and, ideally, should not be in the same aron as a Sefer Torah unless that was explicitly **built al tenai**. – Some shuls explicitly make a **tenai** that the aron is also for other sefarim. – **Limits of tenai**: – Shulchan Aruch (based on Gemara Megillah) holds that even with tenai, there are limits on using a beis knesses for **mundane benefit**. – Without tenai: – **Eating, drinking, or lightheaded behavior** is generally forbidden, except possibly in cases of need and primarily for **Talmidei Chachamim** (e.g., yeshivos). – Rama is more lenient regarding **yeshiva settings**, allowing eating and drinking in beis midrash. – **Why do we have kiddushim in shul today?** – Several justifications: – Some rely on the **Ramban** that allows broader use in **Shas ha’dchak**. – Some classify modern neighborhood shuls as more like a **shtiebel / multi‑use room**, not a full classic beis knesses. – Some invoke **tzorech mitzvah** and community needs. – **Basement shul vs. house minyan**: – A dedicated **basement or side‑room shul**, even with tenai, is still a **fixed makom tefillah**, giving it higher status than a rotating house minyan. – It better fulfills **makom kavua**, improves **kavanah**, and conveys greater seriousness. – **Opposition to casual house minyanim**: – Some senior poskim (e.g., Rav Nevinsal as quoted) strongly **discourage davening in ordinary house minyanim** when a proper shul is available. – Exception: house minyanim for **chessed needs** – e.g., elderly or ill person who cannot travel to shul, or an elderly talmid chacham. In such cases, davening in the house is justified. – **Anecdote**: – Rav Hershel Schachter, when ill and unable to go to shul, once **sent people away** who wanted to make a minyan in his home, insisting they belong in the beis midrash and that he would daven alone if necessary. ---📖 Learning from a sefer during davening (e.g., finishing early) – **After finishing Shemoneh Esrei, before Chazaras HaShatz**: – If one finishes the **silent Amidah early** and is waiting for Chazaras HaShatz to begin, it is **permissible** to learn from a sefer during that pause. – **During Chazaras HaShatz**: – One should **not** learn during Chazaras HaShatz; the obligation is to **listen and respond** (amen, etc.). – **During Pesukei d’Zimra**: – Generally **not allowed** to interrupt for learning, as that section requires continuity and focus. – **Between Pesukei d’Zimra and Birchos Krias Shema**: three primary positions: – **Rav Ovadia Yosef**: permits **even out‑loud learning** in this gap. – **Rav Moshe Feinstein**: disallows learning entirely during this interval. – **Aruch HaShulchan**: allows **silent learning** (reading with eyes) but prohibits speaking learning out loud. – **After Ma’ariv Amidah, while waiting for Kaddish or Aleinu**: – Similar to the earlier case; short learning is generally acceptable when **no specific part of the tefillah is taking place** that requires your active participation. ---🚰 One kitchen sink: milk–meat halachic considerations – **Reality of earlier generations**: – Many great rabbis (e.g., Rav Moshe Feinstein in a small Lower East Side apartment) lived with **one sink**; the key is knowing the **halacha**, not just adding equipment. – **Halachic background – pouring hot water**: – Rama (Yoreh Deah 95:3) holds that **erui kli rishon** (pouring from a first vessel) does **not** normally transfer taste from one plate to another. – Shach disagrees: erui can **absorb and impart taste**, creating potential **treif**: – If both dishes are dirty (with milk/meat residue), pouring hot water can **assur both**. – If one dish is clean and the other is dirty, the **clean one becomes assur**, while the dirty one is unaffected by the other. – **Rav Moshe Feinstein’s psak**: – He generally follows the **Shach** and is **machmir**: – If **hot water at yad soledes** emerges from the faucet and hits **dirty milchig and fleishig dishes together**, they can all become assur. – **Is the faucet kli rishon or kli sheni?** – If the faucet is a **kli sheni** (second vessel), most agree it **cannot transfer taste** in this way, so everything would likely be mutar. – Some poskim (e.g., Rav Elyashiv) say our faucet is a **kli sheni** (boiler is kli rishon, pipes = kli sheni, faucet outlet = further cooling). – Rav Shlomo Zalman Auerbach holds our faucet is considered **kli rishon**, since hot water continuously flows through a closed system, making it halachically an extension of the boiler. – Many poskim **try to be stringent** like Rav Shlomo Zalman and treat faucet water as **erui kli rishon**. – **Status of the sink itself**: – Over time, the sink inevitably absorbs both **meat and milk** through hot washing cycles, making it **“issur bala”** (absorbed forbidden mix). – Even when current residue is just parve or old, the underlying blios require caution, especially if **fresh yad soledes water** hits items directly on the sink. – **Practical solution with one sink**: – Maintain **separate sink racks** or basins: one **milchig**, one **fleishig**. – Avoid washing **dirty milchig and dirty fleishig** together directly on the sink surface under hot water. – This significantly reduces direct contact and halachic risk. – **Stricter view (Minchas Yitzchak)**: – Holds that a **rack is not enough**, because utensils can slip between rack bars and touch the sink directly. – However, the combination of requirements for actual issur (fresh blios, correct temperature, direct stream, etc.) makes severe problems relatively **unlikely**. – Rav Moshe’s practical approach is more moderate; **separate racks** for milchig and fleishig are seen as effectively addressing the main concerns. ---🌙 Arriving late to Ma’ariv: Krias Shema vs. tefillah b’tzibbur – **Core conflict**: – If you come late and the tzibbur is about to start **Shemoneh Esrei**, you may not have time to say **Krias Shema with its brachos** first and also join the tzibbur for Amidah. – The choice is between **tefillah b’tzibbur** vs. **semichas geulah l’tefillah** (joining Ge’ulah to Amidah properly). – **Shulchan Aruch ruling** (Orach Chaim 236): – If you enter shul and the tzibbur has **already said Krias Shema** and is about to start Shemoneh Esrei, you should: – **Daven Shemoneh Esrei with them**, – Then say **Krias Shema and its brachos** **afterwards**. – **Mishnah Berurah elaboration**: – If you can say **Krias Shema and brachos quickly** and only miss **“Baruch Hashem l’olam amen ve’amen”** (the long paragraph near the end), you should: – Say **Shema + its main brachos**, – **Skip** “Baruch Hashem l’olam,” – Then join the tzibbur for Shemoneh Esrei. – “Baruch Hashem l’olam” is a **minhag**, and many gedolim (e.g., the Gra) do not say it at all, so it is more easily sacrificed. – **Ma’ariv early while you still need Mincha**: – If you enter when they are beginning Ma’ariv (with Barchu), but you **haven’t davened Mincha** yet: – You should daven **Mincha** while they are in Krias Shema and its brachos. – Then daven **Ma’ariv Amidah with the minyan**. – Afterwards, say **Krias Shema l’mitzvasah** at the proper time. – If there is a **later Ma’ariv minyan**, that is preferable so you can daven both Mincha and Ma’ariv properly with semichas geulah l’tefillah. ---📚 Best ArtScroll rabbi biographies to buy with a $30 gift card – **General value of biographies**: – They offer **stories, inspiration, and personal models** of greatness. – Not intended as **academic, critical history**, but as portraits of character and avodas Hashem. – They should highlight the **uniqueness** of each gadol rather than present a generic saintly template. – **Recommended titles**: – **Rav Kook biography**: – Presents a profoundly original, **out‑of‑the‑box figure**. – Covers his **genius**, spiritual struggles, the impact of the **Holocaust**, loss of his child, and his **deep love of Eretz Yisrael and Jewish children**. – Offers unusually rich material on complex and dramatic life events. – **Rabbi Shlomo Freifeld biography** (by R. Yisroel Besser): – Highlights a major **educational innovator** and lover of Jews, not a “classic” posek hador but a giant in **chinuch and kiruv**. – Shows new approaches to reaching people and building community. – Has meaningful resonance for those connected to **Yeshiva Sh’or Yoshuv** and its talmidim (e.g., Rav Chanina Herzberg). – **Rabbi Yaakov Kamenetsky biography**: – Presents someone widely viewed as the **“pekaḥ ha’dor”** (exceptionally wise leader). – Known for balanced, **thoughtful, and practical daas Torah**. – Combines significant Torah genius with everyday **common sense and integrity**. – **When to read them**: – Biographies should not **replace regular learning** (e.g., morning seder). – Ideal usage: a few pages **at night before bed** or during non‑learning slots to gain **inspiration without displacing iyun and halacha**.Support this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Chapters

1. What is the main topic discussed in this episode? 2. What are the implications of eating at stores without full hashgacha? 3. How do factory-sealed products differ from on-premises food preparation? 4. What are the risks of cross-contamination in ice cream stores? 5. How does family tradition affect Hebrew pronunciation?

Featured

Unknown

Rabbi Aryeh Lebowitz

Transcription

Chapter 1: What is the main topic discussed in this episode?

0.031 - 23.867 Rabbi Aryeh Lebowitz

Okay, welcome back everybody to another week of Answering Your Shai Lizard. Once again, we thank Rabbi Jonathan Cohn and do all of this. Let's get right to it. Question number one. May one eat at a store that has no overall hashkacha? if the specific item being eaten is individually certified, e.g.

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Haagen-Dazs, Krispy Kreme. Okay, so even those two examples are quite different from one another, I think, meaning when you're talking about something that's shipped from a factory in a sealed package, and all they do is they open the package and they scoop out some ice cream, that's a very different story than when you're talking about something that is fried on premises like donuts.

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I don't think all Krispy Kremes just get delivery from the one factory and just serve what's delivered to them. There is something going on on premises in terms of preparing the food. So that makes it much, much more complicated when it comes to a Krispy Kreme. So let's leave Krispy Kreme out of it. But when it comes to ice cream stores and things like that. So there are a number of them.

Chapter 2: What are the implications of eating at stores without full hashgacha?

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there are a number of issues that need to be considered. First of all, is there a national hashkacha on the actual factory? Meaning like Haagen-Dazs, I think most of the flavors, I don't know if all of them, are under the OU. They have a very reputable hashkacha.

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So certainly any packaged products that you're going to get in a Haagen-Dazs store, you don't need me to tell you that, that have an OU on it, obviously that's going to be okay, as long as you're okay with, you know, halavstam. But then you have to also consider what is the chance of cross-contamination, meaning are there flavors there that are not kosher?

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Are they using the same scoopers without cleaning them properly to scoop out the ice cream? And also you have to consider the different things you may order, meaning you may order a scoop of cookies and cream ice cream. Fine. You know the cookies and cream ice cream is kosher. You know the dulce de leche ice cream is kosher. So you order a scoop of it.

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But what about the hot caramel sauce or hot fudge that you add on top of it? What about the sprinkles that you add on top of it? So generally speaking, these national chains have all order. They have to order from the national from the company, and the company has all their stuff certified kosher. Oftentimes you have to know that that's the case.

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But let's say Haagen-Dazs sprinkles, you know, are certified kosher sprinkles, let's say. Let's say. I don't know this.

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Chapter 3: How do factory-sealed products differ from on-premises food preparation?

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I'm just saying. Let's say it's certified kosher rainbow sprinkles. So are you fully confident that every Haagen-Dazs store that you walk into is using those fully kosher certified sprinkles? So part of that cheshbon is what would be the ramifications if they were to switch that out? Meaning, let's say a Haagen-Dazs store ran out of sprinkles and they just they hadn't ordered enough sprinkles.

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There was someone that came in and just bought tons and tons of sprinkles. So what would they do in that situation?

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Meaning if they would have the leeway to be able to go to the local supermarket next door and just buy some sprinkles without a kosher certification, and they wouldn't get into such trouble from Haagen-Dazs that the sprinkles are a little bit different, so then you'd have to be concerned about that. but if, you know, they certainly couldn't just change out the ice cream.

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That would be, you know, because that's the core business. So if a Haagen-Dazs store were to change out the ice cream, you know, they run out of cookies and cream ice cream, so they'll just use Ben & Jerry's cookies and cream ice cream. I would imagine they would lose their franchise. They would not be able to call themselves a Haagen-Dazs anymore, I would imagine.

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So if that's the case, so there is a lot of trust, meaning, Most of these, my understanding is that most of these chain places, they have nothing to gain and everything to lose by using inauthentic products. It's cheaper for them to buy the authentic products and it is obviously better quality control for them. They have nothing to gain and everything to lose.

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Meaning if the ice cream store can no longer be called the Haagen-Dazs, whoever owns that franchise is not going to be making nearly as much money anymore. So you have that to be concerned about.

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Another factor to take into account is the level of need, meaning are you living in the five towns where you walk up and down Central Avenue, you can buy ice cream in five different places, or are you traveling out of town with all your kids and there's nowhere really to go and you finally came across a Haagen-Dazs or something like that.

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So that might be a different story in terms of what level of need of risk we're willing to assume. We're never willing to assume a high level of risk. Let's be honest over here. All of these are very low levels of risk, but exactly where the line is may depend on the circumstance. Anything that's prepared hot.

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or that's made in the store with any heat or anything like that, especially something fried like a doughnut, I would be very, very nervous about. Okay, question number two. If I was raised to pronounce the letter tough as tough, but my grandparents pronounce it as a suff, should I change my pronunciation or continue my own?

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Chapter 4: What are the risks of cross-contamination in ice cream stores?

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Most people can make the adjustments, right? People, you know, certainly when a person shifts what belt they belong to, they typically figure out how to make that adjustment. So it just takes some time, some practice, but it seems worthwhile, at least for kriyashma, it seems worthwhile to make that adjustment. Okay, question number three.

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Is it permitted to attend or walk through Christmas light displays or decorated holiday areas? I mean, it's definitely damaging to your neshama. I'm recording this on December 25th. We should realize this is a horrible day for the Jewish people. Historically, what has happened to the Jewish people as a result of this holiday, as a result of this religion. has been horrible.

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How many Jews have lost their lives because of pogroms and things like that that were done in the name of this religion? And to celebrate it is a real problem, aside from the fact that it's, you know, that it's likely Avodah Zarah. You know, why is it that there's a practice among some Jews not to learn on Nitzel Nacht? So the Tameh Menachem quotes this.

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who says that in earlier generations, any Jew who was found in the streets on this night would be beaten, and any Jewish home that had a candle lit inside of it would start up a grub. So because Jews couldn't leave their homes, and they couldn't light a candle while in their homes, they had no way to learn Torah, so they just had to go to sleep.

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That's what it was, that the minute not to learn is a form of that we're being misabel about what happened on this day. now what about the lights you know are the lights really related to the religion so the practice in germany was really to decorate a tree with small candles and that goes back to the 16th century and i think that was credited to martin luther in the 19th century

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They brought that tradition to England. I think whoever was king at the time, or one of the princes, one of the British monarchy was raised in Germany and came to England and brought this practice with him. And then there were pictures of the royal family with a tree decorated like this. So then it just caught on. Everyone started doing it.

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Problem is, obviously, candles are fire and fires can light things on fire. So that's not a very safe thing to do in your living room. Sometimes you see this at Hasanas. They have candles lining the whole aisle. and a lebedik kechevra that wants to dance the chasen kala back to the yichud room, and they knock over candles and say it's a pachad. Everyone ends up with wax all over their suits.

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Party planners should use their secha a little bit and read the room a little bit and appreciate who the chevra is and where they're going to be dancing and things like that. But anyway, so ultimately they replaced it with electric bulbs, and that was obviously much, much safer.

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Now, the Shulchan Aruch Paskins and Yerudeans and Kufman Beis, they are not allowed to listen to Avodah Zarah music or to look at the beautiful ornaments of idols, because it will give a person handa'ah. And the Shach says that you're also not allowed to be the Reach of Besamim, of Avodah Zarah.

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Chapter 5: How does family tradition affect Hebrew pronunciation?

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If it's in the middle of Chazar HaShatz, you're not allowed to learn during Chazar HaShatz. If it's in the middle of anything else, Pesuket Zimra, you're for sure not allowed to learn. If it's after you finish Monas Re and you're waiting for Chazar HaShatz to start, I think everyone holds you're allowed to learn. If it's in between, so there seem to be three opinions.

1867.078 - 1882.16 Unknown

Either like Rav Vadya, you're allowed to learn even out loud, or like Rav Moshe, you're not allowed to learn that you're not allowed to learn at all, or like the Archa Shulchan, you can learn as long as you don't say the words out loud. Now, question number eight.

1882.28 - 1902.519 Unknown

If an apartment kitchen has only one sink, what halachic considerations should one be aware of regarding the separation of milk and meat? Yeah, so it's important to note, you know, I think I've mentioned this story also. A number of summers ago, I brought the guys from Camp Cayley to Rav Ruvain Feinstein, to meet with Rav Ruvain Feinstein.

1902.96 - 1919.651 Unknown

And at the time, he was in Camp Yeshiva of Staten Island, and at the time, Rav Ruvain said... that it's important to know halacha, meaning you're not going to be able to avoid any sheilas in halacha. He said, much of the way we construct our homes and our kitchens is to avoid any sheilas in halacha.

1919.671 - 1939.58 Unknown

We have a part of sink, and a milchik sink, and a flesik sink, and a Pesach part of a milchik sink. People with a lot of money, they can do all these things. He said, but ultimately, you really just need to know halacha. So he said one of his daughters was in school, and the mora in the school said, I would never eat in someone's house if they had only one sink.

1939.6 - 1958.144 Unknown

And Rav Rubin's daughter, granddaughter of Rav Moshe Feinstein, raised her hand and said, you would never eat in Eisei Dimash's house? Meaning, obviously, Rav Moshe Feinstein in the tenement department in the Lower East Side had only one sink. They didn't have two sinks. So you need to know l'alacha. So what taka is l'alacha?

1958.544 - 1975.489 Unknown

So the Ramah in Siman Sadi Hey in Yerudea says that if you pour hot par of water on meat and dairy dishes then both sets of dishes are going to be mutter even if there's food residue on the dishes because Eroi doesn't have enough strength to take flavor from one plate and put it onto another plate.

1975.469 - 1986.561 Unknown

So if you make, let's say, a pot of macaroni in a pot, and you pour its water into the dairy sink, and later find a fleshing knife with meat residue on it, mixed together with the dairy knives, everything's going to be motor anyway.

1987.001 - 2008.361 Unknown

However, the Shach disagrees with Ramah, and says that we do hold that Eroi has the ability to be Mavliah, and therefore if both dishes are dirty, both will become Aser, because the food residue from each plate will... goes into the opposite dish. And if one of the dishes is clean and the other is dirty, the clean one becomes ussered because the flavor goes from the food residue into the plate.

Ten Minute Halacha

Answering YUr Shailos

Chapter 1: What is the main topic discussed in this episode?

Chapter 2: What are the implications of eating at stores without full hashgacha?

Chapter 3: How do factory-sealed products differ from on-premises food preparation?

Chapter 4: What are the risks of cross-contamination in ice cream stores?

Chapter 5: How does family tradition affect Hebrew pronunciation?

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