Announcements

New Shiur

Hilchot Shabbat

for men

"My hotplate went off can I ask my non-jewish neighbour to turn it on?"

"I left the light on in the bedroom can I ask my non-jewish cleaner to switch it off?"

Would you like to know the halachot of Amira Lenochri?

(what I can or can’t ask a non-jew to do for me on Shabbat)

Introducing a new series of 6 shiurim by Rabbi S.Bensalmon

proposed time:6.50-7.30 pm every Sunday evening.

To register your interest or for more information please contact: 07805170452

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SHABBAT

Shabbat Times

לוח זמני תפלה לחורףתשע"ח

Winter Timetable 5778 – 2017 / 18

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Vayetze

All references are to the verses and Rashis commentary, unless otherwise stated.

1. When Yaakov traveled to Charan, the Torah stresses that he departed from Beer Sheva. Why?
   28:10 – The departure of a righteous person leaves a noticeable void in that place.
2. On the night of his dream, Yaakov did something he hadn’t done in 14 years. What?
   28:11 – Sleep at night lying down.
3. G-d compressed the entire Land of Israel underneath the sleeping Yaakov. What did this symbolize?
   28:13 – That the Land would be easy for his descendants to conquer.
4. Yaakov said "I will return with shalom." What did he mean by "shalom"?
   28:21 – Completely without sin.
5. Why did Yaakov rebuke the shepherds?
   29:7 – He thought they were loafing, stopping work early in the day.
6. Why did Rachel, and not her brothers, tend her father’s sheep?
   30:27 – Her brothers weren’t born yet.
7. Why did Yaakov cry when he met Rachel?
   29:11 – He saw prophetically that they would not be buried together; or because he was penniless.
8. Why did Lavan run to greet Yaakov?
   29:13 – He thought Yaakov was carrying money.
9. Why were Leah’s eyes tender?
   29:17 – She cried continually because she thought she was destined to marry Esav.
10. How old was Yaakov when he married?
    29:21 – Eighty-four.
11. What did Rachel find enviable about Leah?
    30:1 – Her good deeds, thinking they were the reason Leah merited children.
12. Who was Yaakov’s fifth son?
    30:5 – Dan.
13. Who was Leahs handmaiden? Was she older or younger than Rachels handmaiden?
    30:10 – Zilpah. She was younger.
14. How do you say dudaim in Arabic?
    30:14 – Jasmine (Yasmin).
15. "G-d remembered Rachel" (30:22). What did He remember?
    30:22 – That Rachel gave Leah the "signs of recognition" that Yaakov had taught her, so that Leah wouldnt be embarrassed.
16. What does "Yosef" mean? Why was he named that?
    30:24 "Yosef" means "He will add." Rachel asked G-d for another son in addition to Yosef.
17. G-d forbade Lavan to speak to Yaakov "either of good or of bad." Why didnt G-d want Lavan to speak of good?
    31:24 – Because the "good" that comes from wicked people is bad for the righteous.
18. Where are there two Aramaic words in this weeks Parsha?
    31:41 – Yagar Sahaduta, meaning "wall of testimony."
19. Who was Bilhahs father? Who was Zilpahs father?
    31:50 – Lavan.
20. Who escorted Yaakov into Eretz Yisrael?
    32:1 – The angels of Eretz Yisrael.

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

שאלה: האם יש לענות אמן אחר ברכותיהם של ילדים קטנים?

תשובה: בבריתא במסכת ברכות (דף נג.) שנינו: אחרי כל מי שמברך עונים אמן, חוץ מאחרי תינוקות של בית רבן. והני מילי (ואלו הדברים, כלומר וכך הדין) בעידנא דגמרי, כלומר בזמן שלומדים סדר הברכות בפני רבן (רב שלהם) אבל בעידנא דמפטרי נפשייהו, עונין. כלומר בזמן שהם מתברכים בכדי לפטור את עצמם, עונים אמן אחר ברכותיהם.

וביאור הדבר הוא, כמו שכתב מרן השלחן ערוך (סימן רטו) שמותר ללמד לתינוקות את הברכות כתקנן, ואף על פי שהם מברכין לבטלה בשעת הלימוד, שהרי בזמן שמלמדים ילד קטן לברך, מלמדים אותו נוסח הברכה אף בלא שיתחייב בה. וכגון הרוצה לחנך את בנו לברך ברכת בורא פרי העץ, רשאי לבקשו לברך כמה פעמים על פרי אחד, אף שמן הדין אין לברך אלא פעם אחת. ולכן אין לענות "אמן" אחר ברכות כאלה, שהרי לא שייך לומר אמן לאמת ולקיים את דברי המברך בזמן שברכתו אינה ברכה.

אבל בזמן שהם מברכים כדין כדי לפטור את עצמם, כיון שממצות חינוך הם מברכים אף לפני הגיעם לגיל מצוות, לכן יש לענות אחר ברכתם אמן.

אולם כתבו האחרונים שכל זה דוקא בקטנים שכבר הגיעו לגיל חינוך, שיודעים כבר ענין הברכה ומבינים למי הם מברכים, אבל תינוקות וילדים קטנים ממש אין לענות אמן אחר ברכותיהם, לפי שיש לחוש שאין גופם נקי כראוי, ולכן מה שפסקו הטור ומרן השלחן ערוך שיש לענות אמן אחרי ברכת קטנים שהם מברכין לפטור את עצמן כיון שהם בני חינוך, כוונתם היא דוקא בילדים שהגיעו כבר לגיל חינוך. ומרן הרב עובדיה יוסף שליט"א כתב, שמספק אין לענות אמן אלא על ברכה של ילד שהגיע לגיל תשע ואילך.

ומכאן נלמד, שיש לחנך את הילדים לנקות את גופם היטב היטב, שאם אינם מנקים עצמם כראוי לאחר שעושים את צרכיהם, הרי שכל ברכותיהם ותפלותיהם הולכים לשוא

Question: May one answer “Amen” to a blessing recited by a young child?

Answer: The Baraita in Masechet Berachot (53b) states, “One answers ‘Amen’ to a blessing recited by anyone except for young children. However, this only applies when they are learning how to recite the blessing with their Rebbi, but if they are reciting the blessing in order to exempt themselves, ‘Amen’ is answered to their blessings.”

Maran HaShulchan Aruch (Chapter 215) explains this to mean that it is permissible to teach children the proper way to recite a blessing even though one is reciting a blessing in vain, for when one teaches a young child to bless, this is done even when the child has not done anything (or eaten anything) to require a blessing. For instance, if one wishes to educate his child to recite the “Boreh Peri Ha’etz” blessing, one may ask him to recite the blessing several times on the same fruit although halachically, he should only be reciting the blessing once. One should therefore not answer “Amen” after such blessings, for one cannot say “Amen” which is in essence verifying and affirming the words of the one blessing when the blessing is not a blessing at all.

However, if they are reciting a blessing to exempt themselves (i.e. they are actually performing an action which requires the recitation of a blessing), since they are obligated to recite blessings before the age of Bar/Bat Mitzvah based on the Mitzvah of educating them, one indeed answers “Amen” to their blessing.

Nevertheless, the Acharonim point out that this applies only to children who have reached the age of education which is when they understand the idea of blessings and know to Whom they are blessing; however, one should not answer “Amen” to the blessings of toddlers and very young children, for we must be concerned that their body is not properly clean. Thus, when the Tur and Maran HaShulchan Aruch write that one should answer “Amen” to the blessings of children when they are reciting the blessing in order to exempt themselves, this refers only to children who have reached the age of education. Maran Harav Ovadia Yosef Shlit”a writes that because this age is doubtful, one should answer “Amen” only when the child is nine years of age and older.

Based on this, one should educate his children to clean their body very well, for if they do not clean themselves well after using the facilities, all of their blessings and prayers will have been in vain

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During the week

Shiurim in our Bet Hakeneset

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Announcements

Rosh Chodesh Kislev

Motzae Shabbat – Sunday

This Week’s Haftara is

the Haftara of

MACHAR CHODESH

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Mazal Tov

to

Hadassah & Benji Taylor

on the birth of their new baby daughter

Chaya Malka

May Hashem shower her with

a lot of berachot & good mazal

Mazal tov

to

proud grandparents

Emmanuella Hodari

&

Antony & Loretta Hodari

May you receive much nachat

from all your children & grandchildren

Special Mazal Tov

to

great-grandmothers

Mrs Emily Jacobs

&

Mrs Nita Hodari

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SHABBAT

Shabbat Times

לוח זמני תפלה לחורףתשע"ח

Winter Timetable 5778 – 2017 / 18

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Toledot

All references are to the verses and Rashis commentary, unless otherwise stated.

1. Why was it important that Yitzchak look like Avraham?
   25:19 – So everyone would agree that Avraham was indeed his father.
2. Why does the Torah stress that Rivka was Betuel’s daughter and Lavan’s sister?
   25:20 – To praise her, that even though her family was evil she was righteous.
3. What are the two differences between Tamar’s pregnancy and Rivka’s pregnancy?
   25:24 – Rivka gave birth at full term to two children, one righteous and one wicked. Tamar gave birth after seven months to two righteous children.
4. Why was Esav named Esav?
   25:25 – He was born fully developed. The name Esav is based on the Hebrew word for "made".
5. Who gave Yaakov his name?
   25:26 G-d.
6. How did Esav deceive his father?
   25:27 – Esav deceived Yitzchak by asking questions that suggested that he was very strict in mitzvah observance.
7. Why was Esav faint when he returned from the field?
   25:29 – From having murdered.
8. Why are lentils a food for mourners?
   25:30 – They are round like a wheel and mourning is like a revolving wheel that eventually touches everyone.
9. What was the birthright that Yaakov bought from Esav?
   25:31 – The right to bring sacrifices.
10. Why was Yitzchak not permitted to go to Egypt?
    26:2 – Through the akeida he had attained the status of a korban and was forbidden to leave Eretz Canaan.
11. Why did the Philistines plug up the wells?
    26:15 – They felt that either marauders would attack to capture the wells, or, if attacking for other reasons, they would use the wells as a water supply.
12. Why did Yitzchak lose his sight? (three reasons)
    27:1 – a) From the smoke of the incense offered by Esavs wives to their idols; b) From the angels tears which fell into Yitzchaks eyes at the time of the akeida; c) In order for Yaakov to receive the blessings.
13. At what age should one anticipate his own death?
    27:2 – When he reaches five years from the age his parents were when they passed away, until five years after.
14. Why did Rivka ask Yaakov to bring two kid goats?
    27:9 – One for Yitzchak and the other to offer as a korban Pesach.
15. Why did Esav leave his special garments with Rivka?
    27:15 – He suspected that his wives might steal them.
16. What fragrance did Yitzchak detect on Yaakovs garments?
    27:27 – The scent of Gan Eden.
17. What was the "fat of the land" promised to Esav?
    27:36 – Italy.
18. When will Esav be freed from subjugation to Yaakov?
    27:40 – When the Jewish People transgress the Torah.
19. What inspired Esav to marry the daughter of Yishmael?
    28:7 – Seeing that his father despised his current wives, he resolved to take a wife from his father’s family.
20. Knowing that Machalat was Yishmael’s daughter, its self-evident that she was the sister of Nevayot. Why, then, does the Torah state that Esav married "Yishmael’s daughter, the sister of Nevayot?"
    28:9 – To indicate that Yishmael died between her betrothal and her wedding, and that it was Nevayot who gave his sister in marriage to Esav. Knowing the date of Yishmael’s death, we can determine the date of Esav’s marriage and thus Yaakov’s age, 63, at the time of his flight from Esav.

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

שאלה: האם נכון הדבר שאסור לנשים לעשות מלאכה בראש חודש?

תשובה: אמרו רבותינו בפרקי דרבי אליעזר, שבזמן חטא העגל, אמר אהרן לכל עדת ישראל "פרקו נזמי הזהב אשר באזני נשיכם בניכם ובנותיכם" כדי להתיך את כל הזהב ולעשות ממנו את עגל הזהב. וכששמעו על כך הנשים, לא רצו לתת נזמיהן לבעליהן, ואמרו להם, אתם רוצים לעשות פסל ומסכה תועבת ה’ שאין בו כוח להציל, לא נשמע לכם! ונתן להן הקדוש ברוך הוא שכרן בעולם הזה, שהן משמרות ראשי חודשים יותר מן האנשים, ושכרן לעולם הבא שהן עתידות להתחדש כנשר נעוריהן, כמו המולד של ראשי חדשים. ולפיכך נהגו הנשים שלא לעשות מלאכה בראש חודש. ונאמרו אודות מנהג זה עוד כמה טעמים. והטור הוסיף טעם בשם אחיו רבי יהודה (בעל שו"ת זיכרון יהודה) לפי שהמועדים נתקנו כנגד האבות (שהרי ישנם שלושה מועדים מן התורה, פסח, סוכות ושבועות) ושנים עשר ראשי חדשים נתקנו כנגד שנים עשר השבטים, וכשחטאו ישראל בחטא העגל ניטלו (נלקחו) מהם וניתנו לנשותיהם, לזכר שלא היו באותו החטא.

אולם כתב מרן הרב עובדיה יוסף זצ"ל, שלא נהגו הנשים לאסור עליהן כל מלאכה, אלא רק מלאכות טויה (של חוטים, שהיא מלאכה קשה שהיו נוהגות הנשים לעשותה) וכדומה, וכן כתב הגאון יעב"ץ בספרו מור וקציעה, שמלאכות קלות ממלאכת הנשים ודאי מותרות לעשותן בראש חודש, ולפיכך מותרות גם לכבס במכונת כביסה שאין בה טורח כל כך, ומותרות לסרוג ולתפור לצורך בני ביתן, אבל לא לצורך קבלת שכר מאנשים אחרים. והעובדות והעוסקות במלאכתן לצורך פרנסתן, שאם לא יעבדו בראש חודש יפסידו פרנסתן, מותר להן לעבוד בראש חודש.

בימי הראשונים, היו גם אנשים רבים, שנמנעו מעשיית מלאכה בימי ראש חודש, מכמה טעמים, ולפיכך כתב מרן החיד"א, שאדם הרוצה להחמיר שלא לעשות מלאכה בראש חודש, יחשב לו הדבר לצדקה (כלומר, לזכות מיוחדת) וכתב עוד מרן הרב זצ"ל, שהנוהג שלא לעשות מלאכה בראש חודש, ומקדיש את אותו היום לתורה, אשריו ואשרי חלקו, (ואם רוצה לבטל מנהגו צריך לעשות "התרת נדרים" אם לא אמר שעושה כן "בלי נדר".)

Question: Is it correct that women may not perform work on Rosh Chodesh?

Answer: Our Sages teach us in Pirkei De’Rabbi Eliezer that during the sin of the Golden Calf, Aharon told the entire Jewish nation, “Remove the golden rings from the ears of your wives, sons, and daughters” in order to melt down this gold and use it to form the Golden Calf. When the women heard this, they refused to give their golden jewelry to their husbands and told them, “We shall not allow you to form an idol repulsive to Hashem which cannot save you at all!” Hashem rewarded them in this world by having them observe Rosh Chodesh more than men. Their reward in the World to Come is that their youthfulness shall be rejuvenated like an eagle similar to the “rebirth” of the moon on Rosh Chodesh. It is therefore customary for women not to perform work on Rosh Chodesh. There are several other reasons offered for this custom. The Tur adds in the name of his brother, Rabbeinu Yehuda (author of Responsa Zichron Yehuda), that the festivals correspond to our Patriarchs (as there are three festivals in the Torah: Pesach, Shavuot, and Sukkot) and the twelve Rashei Chodashim correspond to the twelve tribes. When the Jewish nation sinned in the incident regarding the Golden Calf, Rosh Chodesh was taken away from the men and given to the Jewish women as a commemoration that they were not involved in this sin.

Nevertheless, Maran Rabbeinu Ovadia Yosefzt”l writes that women did not customarily prohibit themselves from performing any kind of work and this only applies to spinning and weaving (threads, which is an intricate and difficult craft) and the like. Indeed, Hagaon Ya’abetz writes in his Sefer Mor Uktzia that any works that are lighter and easier than women’s crafts are certainly permissible on Rosh Chodesh. It is therefore permissible for women to launder clothing in a washing machine, for this is not such a hassle. They are likewise permitted to knit and sew when this is necessary for the members of their household; however, they should not do so for others in order to earn a profit. Those women who work in order to earn a living and will lose money by not working on Rosh Chodesh may indeed work on Rosh Chodesh.

In the times of the Rishonim, there were also many men who abstained from performing work on Rosh Chodesh for several reasons. It is for this reason that Maran Ha’Chida writes that a man who wishes to act stringently and abstain from performing work on Rosh Chodesh is considered especially meritorious. Maran Haravzt”l adds that if a man abstains from performing work on Rosh Chodesh and dedicates the entire day to Torah study is indeed very praiseworthy. (If one wishes to annul this custom and did not say “Bli Neder” before beginning to observe it, one must perform the order of “Annulment of Vows.”)

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SHABBAT

Shabbat Times

לוח זמני תפלה לחורףתשע"ח

Winter Timetable 5778 – 2017 / 18

Shabbat Services

Children’s Service From 10:20 am Every Shabbat morning

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Chaye Sara

All references are to the verses and Rashis commentary, unless otherwise stated.

1. Name the four couples buried in Kiryat Arba.
   23:2 – Adam and Chava, Avraham and Sara, Yitzchak and Rivka, Yaakov and Leah.
2. What did Sara hear that caused her death?
   23:2 – That Yitzchak was almost slaughtered.
3. What title of honor did the Bnei Chet bestow upon Avraham?
   23:6 – Prince of G-d.
4. Where was Avraham born?
   24:7 – Ur Kasdim.
5. How were Avraham’s camels distinguished?
   24:10 – They were muzzled, so they wouldn’t graze in the fields of others.
6. What is meant by "all the good of his master in his hand"?
   24:10 – Eliezer carried a document in which Avraham gave all he owned to Yitzchak so that people would want their daughter to marry him.
7. What special character trait did Eliezer seek when choosing a wife for Yitzchak?
   24:14 – He sought someone who excelled in performing acts of kindness.
8. Why did Avraham’s servant, Eliezer, run toward Rivka?
   24:17 – He saw that the waters of the well rose when she approached.
9. Why did Lavan run to greet Eliezer?
   24:29 – Lavan coveted his money.
10. When Lavan told Eliezer that the house was cleared out, what did he remove?
    24:31 – Idols.
11. Who did Eliezer want Yitzchak to marry?
    24:39 – His own daughter.
12. Aside from Eliezer, to which other people did Rivka offer to give water?
    24:44 – To the men who accompanied Eliezer.
13. Lavan answered Eliezer before his father, Betuel, had a chance. What does this indicate about Lavan’s character?
    24:50 – That he was wicked.
14. What did Rivka mean when she said "I will go?"
    24:58 – I will go even if you don’t want me to go.
15. What blessing did Rivka’s family give her before she departed?
    24:60 – That the blessings given to Avraham would continue through her children.
16. Who was Ketura?
    25:1 – Hagar.
17. What gift did Avraham give to Yitzchak?
    25:5 – The power of blessing.
18. How old was Avraham when he died?
    25:7 – 175 years old.
19. For how many years did Yaakov attend the Yeshiva of Ever?
    25:17 – 14 years.
20. How many times is Eliezer’s name mentioned in this week’s Parsha?
    None!

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

איסור אכילה קודם שיתן מאכל לבהמתו

בגמרא במסכת ברכות (מ.) אמר רב יהודה אמר רב, אסור לאדם שיאכל קודם שיתן לבהמתו לאכול, שנאמר (דברים יא) "ונתתי עשב בשדך לבהמתך, ואכלת ושבעת". ומבואר אם כן, שמכיון שהקדימה התורה את הבהמה לאדם לענין האכילה (להיפך ממה שהיה ראוי יותר להקדים את האדם לבהמה), לכן אסור לאדם לאכול לפני שיתן מאכל לבהמתו. וכן פסקי הרמב"ם וכל הפוסקים. ומובן שאין חילוק בזה בין בהמה לחיה ועוף, שלכולם חייב לתת מאכל לפני שיאכל הוא. ועל כן המגדל בביתו בעל חי ורוצה לאכול איזה דבר, עליו לתת קודם מאכל לאותו בעל חי ואחר כך רשאי לאכול.

ולענין טעימת מאכל בלבד לפני נתינת מאכל לבהמות, כתב הטורי זהב ( סי’ קסז ס"ק ז) שבטעימה בלבד אין איסור, וכלשון הגמרא, אסור "לאכול" עד שיתן מאכל לבהמתו, משמע שבטעימה בלבד אין איסור.

אולם מרן החיד"א בברכי יוסף (ס"ק ה) תמה על דברי הטורי זהב, שהרי גירסת הרי"ף והרא"ש בגמרא, אסור "לטעום", וכן גורסים עוד רבים מן הראשונים, ואם כן משמע שאף בטעימה בלבד יש לאסור. ובאמת שכך היא גרסת הגמרא בגיטין (סב.) שאסור אף לטעום קודם שיתן מאכל לבהמתו. ולכן גם בטעימה בלבד יש לאסור. וכן פסק מרן הרב שליט"א בספר הליכות עולם (עמ’ שנב).

ולענין שתיה קודם נתינת משקה לבהמה, כתב בספר חסידים שלענין שתיה האדם קודם לבהמה, ורשאי לשתות קודם שיתן משקה לבהמתו, שנאמר (במדבר כ) "והשקית את העדה ואת בעירם" (בעירם כלומר בהמתם). וכן נאמר (בבראשית כד) "שתה וגם גמליך אשקה", מה שאין כן באכילה שנאמר, ויתן תבן ומספוא לגמלים" ואחר כך נאמר "ויושם לפניו לאכול".

על כן למעשה, אסור לטעום שום דבר לפני שיתן לבעלי החיים שבאחריותו לאכול, אולם לענין שתיה, רשאי לשתות לפני שיתן שתיה לבהמתו. אולם כל זה דוקא במקום שאין צער לבעלי החיים במניעת המשקה מהם, אבל אם הם מצטערים מחסרון המאכל או המשקה, הרי בלאו הכי מחוייב האחראי עליהם לדאוג לכל מחסורם מדין "צער בעלי חיים" שעונשו חמור מאד.

וכאן המקום להזכיר, שמי שיש לו בעלי חיים תחת אחריותו, צריך להזהר מאד שלא יגרם להם שום צער תחת חזקתו, אם במניעת מאכל ומשקה, ואם מבחינת תנאי הגידול שלהם וכיוצא בזה, כי עון זה הוא חמור מאד, וה’ יתברך רחמיו על כל מעשיו, והוא שומע צעקת אותם בעלי חיים, ועלול לבא מתוך כך עונש קשה על האדם. ומפורסם המעשה מהרב האר"י בענין זה, שאמר לאשה אחת שלא היו לה ילדים, כי סיבת העונש היא מפני שמנעה דרך נוחה לתרנגולים לשתות מים. ועל כן הזהירו כמה גדולים, ומהם בספר פלא יועץ, שאין ראוי לכתחילה להכנס לזה בכלל, ולא כדאי לאדם לגדל בעלי חיים כלל אם אינו יודע כיצד לטפל בהם שלא יגרם להם שום צער, ובעיקר יש להמנע מגידול בעלי חיים המועדים לפורענות כגון אפרוחים וכדומה, שעלולים להצטער בנקל. ובכל מקרה שכבר נכנסו לדבר כזה, יש להזהר מאד באיסור צער בעלי חיים, לטפל בהם בדרך הראויה להם כדת וכדין

The Prohibition to Eat before Feeding One’s Animal

The Gemara in Masechet Berachot (40a) states: “Rav Yehuda said in the name of Rav: One may not eat before feeding his animal as the Torah states (Devarim 11), ‘And I shall give grass in your field for your animals, and you shall eat and be satisfied.’” Since the Torah mentions animals before man within the context of eating (contrary to what would have been more proper, i.e. mentioning man first), it is therefore teaching us that one may not eat before feeding his animal. The Rambam and all other Poskim rule likewise. Clearly, there is no distinction between domesticated animals, undomesticated animals, or birds regarding this law and one must feed all of them before eating himself. Thus, if one has a pet in his home and would like to eat something, he must first feed the pet and only then is he permitted to eat.

Regarding just tasting some food before feeding one’s animal, the Turei Zahav (Chapter 167, Subsection 7) writes that tasting alone is not prohibited, as the Gemara writes that one may not “eat” before feeding his animal; we can infer that tasting is indeed permitted.

Nevertheless, Maran HaChida in his Birkei Yosef (ibid. subsection 5) questions this ruling of the Turei Zahav, for the Rif and Rosh’s version of the Gemara is that one may not “taste”; many other Rishonim have the same text. If so, we can infer that merely tasting alone is also prohibited. Indeed, this is the text of the Gemara in Masechet Gittin (62a) that one may not even taste food before he has fed his animal. Thus, even tasting alone is prohibited. Maran Harav Shlit”a rules likewise in his Halichot Olam (page 352).

Regarding drinking before giving one’s animal to drink, the Sefer Chassidim writes that in this regard, man comes before his animal and he may indeed drink before giving his animal to drink, as the verse (Bamidbar 20) states, “And you shall give the congregation and their animals to drink.” Similarly, the verse (Bereshit 24) states, “Drink and I shall also give your camels to drink,” whereas regarding eating the verse states, “And he gave straw and fodder to the camels” and only then does it say, “And [food] was placed before him to eat.”

Thus, halachically speaking, one may not taste any food before feeding the animals one has in his care; however, regarding drinking, one may, in fact, drink before giving his animals to drink. Nevertheless, this only applies when withholding the drink from them does not cause the animals any suffering, however, if they suffer as a result of the lack of food or drink, their caretaker must supply them with all of their needs in any case due to the law of “suffering of animals,” for which the punishment is quite severe.

We should indeed point out that if one has animals under his care, he must be exceedingly careful not to cause them any suffering either as a result of withholding food and drink from them or with regards to their living conditions and the like, for this is a very grave sin and the merciful Hashem hears the cries of these animals and the result may be a very harsh punishment for their keeper. There is a very famous incident related to this where the holy Ariz”l told a woman who could not conceive that the reason for her punishment was because she made it difficult for her chickens to drink water. For this reason, several luminaries, including the Sefer Peleh Yo’etz, advise that it is preferable not to get involved with this to begin with and it is not worthwhile to raise animals at all if one does not know how to take care of them in a way which will not inflict suffering upon them. This primarily applies to raising certain problematic animals, such as chicks and the like, which are easily made to suffer. In any case, if one has already entered this situation, one must be exceedingly careful regarding the prohibition of causing pain to animals by caring for them in the appropriate way, as prescribed by Halacha

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Q & A on Parashat Vayera

All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. Why did G-d appear to Avraham after the brit mila?
   18:1 – Avraham was sick, so G-d came to "visit" him.
2. Why was Avraham sitting at the entrance to his tent?
   18:1 – He was looking for guests.
3. What were the missions of the three angels?
   18:2 – To announce Yitzchak’s birth, to heal Avraham and to destroy Sodom.
4. Why did Avraham enjoin the guests to wash the dust off their feet?
   18:4 – He thought they were among those who worship the dust, and he didnt want any object of idolatry in his home.
5. Why did Avraham ask specifically Yishmael, and not someone else, to prepare food for the guests?
   18:7 – To train him in the performance of mitzvot.
6. Why did the angels ask Avraham where Sarah was?
   18:9 – To call attention to Sarahs modesty, so as to endear her to her husband.
7. When G-d related Sarahs thoughts to Avraham, He did not relate them precisely. Why?
   18:13 – For the sake of peace.
8. What "cry" from Sodom came before G-d?
   18:21 – The cry of a girl who was executed for giving food to the poor.
9. How many angels went to Sodom?
   19:1 – Two; one to destroy the city and one to save Lot.
10. Why was Lot sitting at the gate of Sodom?
    19:1 – He was a judge.
11. Lot served the angels matza. Why?
    19:3 – It was Passover.
12. Why did Lot delay when he left Sodom?
    19:16 – He wanted to save his property.
13. Why were Lot and his family not permitted to look back at Sodom?
    19:17 – As they, too, deserved to be punished, it wasnt fitting for them to witness the destruction of Sodom.
14. Lots wife looked back and became a pillar of salt. Why was she punished in this particular way?
    19:26 – She was stingy, not wanting to give the guests salt.
15. In what merit did G-d save Lot?
    19:29 – Lot had protected Avraham by concealing from the Egyptians the fact that Sarah was his wife.
16. Why did Avraham relocate after the destruction of Sodom?
    20:1 – Because travel in the region ceased and Avraham could no longer find guests.
17. Why did Avimelech give gifts to Avraham?
    20:14 – So that Avraham would pray for him.
18. Why was Avraham told to listen to Sarah?
    21:12 – Because she was greater in prophecy.
19. Why did G-d listen to the prayer of Yishmael and not to that of Hagar?
    21:17 – Because the prayer of a sick person is more readily accepted than the prayer of others on his behalf.
20. Who accompanied Avraham and Yitzchak to the akeidah (binding)?
    22:3 – Yishmael and Eliezer.

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

בשולי גויים

שאלה: בביתנו נמצאת עובדת שאינה יהודייה. היא מסייעת בכל עניני הבית, וכן מבשלת עבורינו את האוכל. כל החומרים הנכנסים לבית הם כשרים, ואנו רואים את העובדת בשעת הבישול, כך שאין חשש מצד כשרות המאכלים. האם מותר לאכול מתבשיליה?

תשובה: רבותינו גזרו על תבשילים שבישלום גויים, שלא יאכל מהם ישראל, כלומר, יהודי.

טעם גזירת בישולי גויים
ובטעם הגזירה שאסרו רבותינו לאכול תבשילי גוים, נמצאו שני טעמים, האחד, משום חתנות. כלומר, הואיל ואסור לישראל להתחתן עם הגויים, ואם יהיו ישראל רגילים לאכול ממאכלי הגויים ולשהות בחברתם, הם עלולים לבא לידי נשואין עם הגויים.

והטעם השני, משום שחששו רבותינו, שמא הגוי יכניס דברים לא כשרים בתבשילו, ויאכילם את הישראל.

לפיכך אסור בהחלט לאכול מתבשילים שבישל הגוי.

דין הכלים שהגוי בישל בתוכם
ביארנו כבר בהלכות ערב פסח וכן בהלכות בשר בחלב, שכל כלי שנתבשל בתוכו מאכל כל שהוא, הרי שטעם המאכל נבלע בדפנות הכלי, מחמת חום התבשיל. ולכן אנו מייחדים מערכות כלים נפרדות לחלב ולבשר, וכן לפסח ולשאר ימות השנה.

וכן הדין לגבי תבשילי הגוי, שלא רק שאין לאכול מהתבשילים שבישל הגוי, אלא שדינם כדין כל שאר איסורי האכילה, נבלות וטרפות, בשר בחלב וכדומה, שאם בישלום בכלי, הכלי נאסר להשתמש בו שוב, מכיון שדפנות הכלי בועלות מטעם המאכל שנתבשל בו.

נמצא אם כן, שגוי שבישל תבשילים בכלים של ישראל, לא רק שאסור לאכול את המאכלים שבישל הגוי, אלא שכל הכלים שבישל בהם, נאסרו בשימוש חוזר, אלא אם יכשירו אותם, על ידי "הגעלה" במים רותחים. וכפי שביארנו בערב פסח. (וכלי חרס, שעל פי הדין אין אפשרות להכשירם אפילו בהגעלה, מכל מקום באיסור בישולי גויים, כתב מרן הרב עובדיה יוסף שליט"א, שיש להקל בהגעלת הכלי שלש פעמים, אפילו בכלי חרס). (הליכות עולם עמוד צז, ועמוד קד).

וכשהיה מרן רבינו שליט"א אב בית הדין בקהיר, היתה אשה ערביה אחת מסייעת לרעייתו הרבנית בעבודות הבית. ופעם אירע שהכינה לעצמה חביתה על מחבת השייך למרן רבינו שליט"א ולבני ביתו. והורה מרן שליט"א לרעייתו, שתגעיל את המחבת במים רותחים, ושתעשה כן בנוכחות הערביה, כדי שתלמד מכאן ולהבא שלא לעשות כך עוד. (וכשעזבו מרן שליט"א ובני ביתו את קהיר, עמדה אותה ערביה ומיררה בבכי, על צערה הגדול בפרידתה מהרבנית, ועל הזכות הגדולה שהיא מאבדת בכך שלא תוכל עוד לעמוד לימין רעייתו של החכם הקדוש).

ואמנם ישנם אופנים שמותר לאכול מתבשיל של הגוי, כמו שנבאר בהלכות הבאות

Foods Cooked by a Non-Jew

Question: We currently employ a non-Jewish maid in our home. She helps with things around the house including cooking our food. All of the ingredients which enter the house are kosher and we supervise the maid while she is cooking, such that there is not Kashrut concern with the food. May we eat the food she prepares?

Answer: Our Sages decreed that a Jew may not eat foods cooked by a non-Jew.

The Reason for the Prohibition to Eat Foods Cooked by a Non-Jew
There are two reasons for the why our Sages decreed that a Jew may not eat food cooked by a non-Jew: The first is since a Jew may not marry a non-Jew, if Jews are accustomed to eating with non-Jews and mingling with them, this may cause intermarriage between them.

The second reason is because our Sages were concerned that the non-Jew may place non-kosher ingredients in the food and feed it to the Jew.

Thus, it is absolutely forbidden to eat foods that were cooked by a non-Jew.

The Status of Vessels that a Non-Jew Cooked Food In
We have already discussed in the laws of Pesach and the laws of milk and meat that any vessel which had any kind of food cooked in it absorbs some of the flavor of the food into the walls of the vessel as a result of the heat during the cooking. It is for this reason that we designate different sets of dishes for milk and meat as well as for Pesach and the rest of the year.

The same applies to food cooked by a non-Jew that not only is it forbidden to eat from the food cooked by the non-Jew, but the status of such food is like other forbidden foods such as non-kosher meat, milk and meat, and the like which prohibit the vessel they were cooked in since the walls of the vessel absorb some of the flavor of the forbidden food cooked in it.

Thus, if a non-Jew cooks food in a Jew’s vessels, not only are the foods prohibited for consumption, but the vessels may not be used anymore without first koshering them by immersing them in a pot of boiling water on the fire (“Hag’ala”). (Regarding earthenware vessels, which according to the Halacha cannot be koshered through Hag’ala, nevertheless, regarding the prohibition of food cooked by a non-Jew, Maran Harav Ovadia Yosef Shlit”a writes that one may be lenient and kosher it by immersing it in boiling water on the flame three times, even if it is and earthenware vessel. See Halichot Olam, Volume 7, pages 97 & 104.)

When Maran Shlit”a served as head of the Rabbinical Court in Cairo, there was an Arab maid who would help the rabbi’s wife with chores around the house. This maid once prepared herself an omelet using a frying-pan belonging to Maran’s family. Maran Shlit”a instructed his wife to immerse the pan in boiling water in a pot on the fire in the presence of this maid in order for her to realize that she should not do this again in the future. (When Maran Shlit”a and his family left Cairo, this maid stood and wept bitterly for she was distressed about parting with the rabbi’s wife and because of her loss of the great merit to be a helping-hand to the wife of the holy sage.)

There are, however, instances where it will be permissible to eat food cooked by a non-Jew which we will, G-d-willing, discuss in the following Halachot

התנאים להיתר אכילת בישולי גויים

בהלכה הקודמת ביארנו באופן כללי את האיסור לאכול מתבשילים שבישלם הגוי. וכגון, אם בישל הגוי תפוח אדמה, אסור לאכול ממנו, אף על פי שאין כל חשש מצד כשרות המאכל, מכל מקום גזרו רבותינו איסור אכילה מתבשילים שבישל הגוי, מן הטעמים שהוזכרו בהלכה הקודמת.

אולם בעצם הדין שאין לאכול מבישולי הגוי, ישנם שני תנאים, שבההעדר אחד מהם, מותר לאכול מתבשילי הגוי.

תנאי איסור בישולי גויים
התנאי הראשון הוא, שיהיה התבשיל עשוי ממאכלים שאינם נאכלים כשהם חיים, (חיים, כלומר, אינם מבושלים). כגון תפוחי אדמה, בשר (לרוב סוגיו), אורז וכיוצא בזה. שכל המאכלים הללו אי אפשר לאכלם ללא בישול, ולפיכך אסור לאכלם אם בישלם הגוי.

אבל דבר שנאכל כמות שהוא חי, כגון תפוחים, גזר וכיוצא בזה, שרגילים לאכלם אף ללא בישול, מותר לאכלם אם בישלם הגוי. שכל דבר הנאכל כמות שהוא חי, לא נאסר באכילה מחמת בישול הגוי.

והתנאי השני, שיהיה התבשיל ראוי להעלותו על שלחן מלכים. כלומר, דוקא תבשיל שיש לו חשיבות, כמו בשר ודגים, שייכת בו גזירת רבותינו שלא לאכול מבישולי הגוי. אבל תבשיל פשוט מאד, שאין להעלותו על שלחן מלכים, מותר לאכול ממנו, אף על פי שבישלו גוי.

וכל תבשיל שחסר בו אחד מן התנאים הללו, כלומר, או שהוא נאכל כמות שהוא חי, או שהוא אינו עולה על שלחן מלכים, הרי שמותר לאכלו אפילו אם בישלו הגוי. ואין צורך שיתקיימו שני התנאים יחד.

ובהלכה הבאה, נביא דוגמאות למאכלים שמותר לאכלם, אף על פי שבישלם הגוי. (שלחן ערוך יורה דעה סימן קיג)

The Conditions to Permit Eating Foods Cooked by a Non-Jew

In the previous Halacha we have explained in a general manner the prohibition to eat foods cooked by a non-Jew, for instance, a Jew may not eat a potato cooked by a non-Jew; even if there is no concern as to the Kashrut of the food, our Sages nevertheless forbade eating foods cooked by a non-Jew for the reasons mentioned in the previous Halacha.

However, with regards to the actual prohibition of eating food cooked by a non-Jew there are two conditions which, if they are not both met, it will be permissible to eat the foods cooked by a non-Jew.
The Conditions of when the Prohibition of Foods Cooked by a Non-Jew Applies

The first condition is that the cooked food must consist of foods which cannot be eaten raw or uncooked, such as potatoes, most kinds of meat, rice, and the like; all of these foods cannot be eaten uncooked and will therefore be prohibited for consumption if cooked by a non-Jew.

However, foods which can be eaten as is, uncooked, such as apples, carrots, and the like which are regularly eaten uncooked, may be eaten even if they were cooked by a non-Jew, for anything able to be eaten raw does not become prohibited when cooked by a non-Jew.

The second condition is that the food must be worthy of being served on a king’s table, meaning that only a cooked food which is respectable, such as meat or fish, is included in the edict of our Sages banning food cooked by a non-Jew. However, a very simple dish which is not fit to be served on a king’s table may be eaten even if it has been cooked by a non-Jew.

Any cooked food which is missing any one of these two conditions, i.e. either it is able to be eaten raw or uncooked or it is not worthy of being served on a king’s table, is permitted for consumption even if it was cooked by a non-Jew. It is unnecessary for both conditions to be fulfilled.

In the following Halacha we shall discuss several examples of foods which may be eaten even if they were cooked by a non-Jew (Shulchan Aruch, Yoreh De’ah, Chapter 113)

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