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Section: Questions   Category: Halacha
  A r c h i v e s
Halacha - Keeping a Pareve kettle on a hot plate on Shabbat
Submitted by Kayla  Answered by Rav Peretz Moncharsh
Answer: It is not advisable to keep a kettle on the Blech with meat if you intend to utilize the water with Pareve and certainly dairy. It is inevitable that food will splatter or spill, which could easily render the kettle Fleishig.
posted:2013-03-04 19:30:27  (0) comments   email to a friend

Halacha - Raisin Infestation
Submitted by anonymous  Answered by Rav Peretz Moncharsh

I do not have any inside information on this specific subject, but I think it is safe to assume that they do not inspect each individual raisin separately. Presumably, based on the methods of cleaning them and perhaps checking a sample, they fell confident that the statistical probability of discovering a bug is below the Halachic threshold. They cannot guarantee you will never find a single bug, but they are stating that there is no obligation to suspect they are present. They have become Halachically equivalent to say carrots, which while on occasion do have worms, need not be checked.

posted:2012-12-21 00:46:21  (0) comments   email to a friend

Halacha - Bugs in canned food
Submitted by anonymous  Answered by Rav Peretz Moncharsh
Answer: I've noticed this too. A simple glance at the contents to insure they are not noticably infested is sufficient.
posted:2012-12-19 03:32:41  (0) comments   email to a friend

Halacha - Bishul Akum - Timer
Submitted by Chaim  Answered by Rav Peretz Moncharsh


Rav Belsky holds that one may set the timer for a single instance; meaning, you can set it to turn on the oven tomorrow, but not every day for a month.

However, Rav Heinemann holds that it may not be relied upon at all.

In any event, it would only work according to the Rema who considers lighting the fire sufficient, according to the Mechaber, a Jew must also place the food on the fire. Rav Shlomo Zalman Auerbach advised people to be Machmir for the Mechaber, though it never became the Ashkenazi Minhag to do so.

posted:2012-11-30 09:31:03  (0) comments   email to a friend

Halacha - Mix Flakes
Submitted by anonymous  Answered by Rav Peretz Moncharsh

I have no idea if the raisens in Mix Flakes are Israeli grown or not.

If they are under the Eidah HaChareidis, the best idea is to call them directly at 02 670-0200

posted:2012-11-08 12:32:05  (0) comments   email to a friend

Halacha - Meat & Milk
Submitted by anonymous  Answered by Rav Peretz Moncharsh

Assuming that roughly an equal number of schnitzels were fried in each pan, that means that 2/3 of them are Kosher and 1/3 are not. While generally we would say that with similar, dry objects the majority would determine the nature of all of them, here it is not applicable. Assuming each individual piece is a full serving, they would be considered a Chaticha Re'uya l'Hiskabed, a portion appropriate to serve a respected guest, and the non-Kosher ones are not Batel.

Therefore, any small pieces could be eaten, but any full-size ones are forbidden.

posted:2012-11-05 12:01:54  (0) comments   email to a friend

Halacha - Shabbos
Submitted by Dave Mintz  Answered by Rav Peretz Moncharsh

Yes. It is generally accepted that unless you own sufficient shares to have significant influence in the corporate decisions, you are not considered an owner of the company by Halacha.

posted:2012-10-24 11:03:01  (0) comments   email to a friend

Halacha - Basar b'Chalav
Submitted by yehoshua  Answered by Rav Peretz Moncharsh

Everything is permitted. First of all, it is likely there was 60x the spoon in the content of the pot. Even if there was not 60x the entire spoon, this spoon presumably became fleishig from a soup or cholent etc, where only a small percent of the mixture was actually meat. Therefore, if say 10% of the soup or cholent was meat and the total volume of the spoon is 20 ml, we only need 60x 10% of the 20ml to render it Batel.

Additionally, there are numerous Sefeikos. If the fleishig spoon was inserted into the Eino ben Yomo pot, certainly the spoon and contents remain Mutar. Even if it was placed in the Ben Yomo, the Mechaber 95:2 and 3 considers this a permissible Nat bar Nat. even the Rema who is Machmir merely cites the Minhag to do so and does not dismiss the Mechaber's position. Furthermore, even the Rishonim who are Machmir presumably only do so miD'Rabannan. Consequently, they doubt regarding which pot the spoon was inserted into is not worse than a Safek d'Rabannan, and we will not forbid the pots either.

posted:2012-08-02 09:05:23  (0) comments   email to a friend

Halacha - vitamins
Submitted by shmuel  Answered by Rav Peretz Moncharsh
Answer: To give a definite answer I would have to know exactly which vitamin is the issue to determine the potential Halachic issues involved. Generally speaking, vitamins are not edible and swallowing them is not the normal method of consumption. While I would not permit vitamins that are not Kosher unless they were treating a specific deficiency that rendered the patient a Choleh, if they have even a minimal certification there are grounds to be lenient.
posted:2012-07-23 06:14:25  (0) comments   email to a friend

Halacha - Cholov Yisroel
Submitted by anonymous  Answered by Rav Peretz Moncharsh
Answer: This is an article I once wrote on the subject: 

Min HaTorah only milk that comes from a Kosher animal is itself Kosher. Therefore the animal from which the milk is derived must be from a Kosher species such as a cow or goat, or even a deer etc. Additionally the animal must not be a traifa. Since this is impossible to determine while the animal is alive, we rely on the majority of animals which are assumed to be healthy. In recent years this premise has been challenged based on the percent of traifos discovered in older milk cows, but this is outside the scope of this article.

By the times of the Mishna, see Avoda Zara 35b, Chazal were concerned that non-Jews may adulterate milk they sell with milk from non-Kosher species of animals which would be forbidden miD'Oraisa, and they forbade consumption of dairy products that were milked by a non-Jew without Jewish supervision. This milk is termed Cholov Akum and is assur miD'Rabannan. If this milk comes in contact with utensils while hot it renders them forbidden, just like any other non-Kosher food.

Since the logic behind the gezaira was based solely out of concern for possibility of consuming non-Kosher milk and not out of concern for assimilation and intermarriage, as we find with bishul and pas, there is a dispute among the early Achronim whether the issur applies in a location where no non-Kosher animals are found, or any other situation where no risk of contamination is present. The Pri Chadash and Radvaz rule that since there is no need to be concerned about dilution of the milk, direct Jewish supervision is unnecessary. However the Chochmas Adam and Chasam Sofer sharply disagree and rule that since Chazal created a gezaira to forbid Cholov Akum unless it was directly supervised by a Jew, it is a blanket prohibition applying even when the logic behind the takana may not be relevant. They rule that even under these circumstances the milking must have constant Jewish oversight.

There are different minhagim regarding butter made from Cholov Akum, which cannot be churned when containing milk from a non-Kosher species and is analogous to a situation where the concern that sparked the original gezaira does not apply. Those who are lenient consider it less problematic than the previous issue, because it is questionable if butter was ever included in the original enactment against milk and milk products since it is not mentioned in the Gemarra. Some Poskim also consider milk powder to be in the same category as butter, since it too cannot be made from non-Kosher milk. Shulchan Aruch YD 115:3 rules that one may follow a minhag to permit butter, but without a specific minhag to be lenient it should not be used without supervision. However, it is questionable if is these lenient opinions are relevant today, when modern advances in food science have enabled manufacturers to develop new methods and enzymes that could allow butter and powdered milk to be made from sources that were previously impossible. Also, many varieties of butter have liquid milk added to them after the churning stage to give them a richer, milky flavor. There is no assurance that this milk could not come from some different species of animal. Additionally the exemption for butter only applies if the milk was intended from the start to be used only for butter and the issur of Cholov Akum was never relevant to this milk. However, if the cow was milked for drinking or unspecified purposes, that milk is immediately forbidden and does not lose its Cholov Akum status to become Kosher when it is churned into butter.

Based on the concept of the Pri Chadash, mentioned above, HaRav Moshe Feinstein zatzal famously ruled in a number of teshuvos that any milk produced in a country that has laws forbidding adulteration of milk and has a framework for supervision of farms with significant consequences for those who violate the law, is considered to be permitted as if it were supervised by a Jew. Since the entire purpose of Jewish supervision is to insure that the milk contains nothing but milk from a Kosher animal, the government's supervisors can serve the same purpose. According to this opinion, even the Poskim who did not accept the logic of the Pri Chadash to preclude supervision would accept this virtual supervision to replace direct Jewish observation. However many Poskim disagree with Reb Moshe because they question whether the halacha is in accordance with the Pri Chadash, and they require direct Jewish supervision even when no significant risk is present. Additionally, some Poskim question whether the government supervision is rigorous enough to truly insure the purity and Kashrus of the milk. Reb Moshe himself writes in a number of places that a "ba'al nefesh" should be machmir and that he himself is careful only to drink true Cholov Yisroel. However the implication of his written words and the oral testimony of his family members is that he considered it a worthy chumra and not a halachic obligation. Each person should consult his personal Rav regarding how to conduct one's self.

Cheese is significantly more problematic than milk, because for the manufacture of cheese all Poskim agree that Chazal enacted a strict, absolute requirement for direct Jewish supervision since rennet from the stomach of a nevaila, an animal that was not slaughtered according to halacha, was typically used to congeal the milk into its solid state of cheese. Even when it is known with certainty that no problematic ingredients are present, it is universally accepted that a Jew must be present. In addition to watching the process, the Shach and other Achronim require a Jew to actively and physically participate in adding the enzymes to the milk. Most mehadrin hechsherim follow this opinion. This stringency only applies regarding the actual processing of the cheese, the halacha for the milk base is identical for cheese as it is for liquid milk, and one who relies on Reb Moshe's heter for Cholov Stam may use cheese derived from Cholov Stam, provided the cheese-making process was directly under Jewish inspection.

posted:2012-07-22 19:22:37  (0) comments   email to a friend

Halacha - Kasher to Parve
Submitted by anonymous  Answered by Rav Peretz Moncharsh

It depends what the lid is made of and how it is shaped. Assuming it is unpainted metal, is must be cleaned very well and immersed in boiling water, at least 24 hours after touching the fleishig pot. Depending upon its construction, it may need the handle removed. It is best if you can show it to someone knowledgeable before.

posted:2012-07-11 21:14:33  (0) comments   email to a friend

Submitted by RAIZY  Answered by Rav Peretz Moncharsh
Answer: While the general Minhag is to avoid Kashering items from Milchig to Fleishig or the reverse, there are Poskim who are lenient when the objects have not been used for at least 12 months. One may rely upon these opinions.
posted:2012-04-29 16:56:56  (0) comments   email to a friend

Halacha - basar bchalav
Submitted by anonymous  Answered by Rav Peretz Moncharsh

That will depend on the cleanliness of the oven. If the oven was clean and the milchig pan did not come into direct contact with any fleishig residue, the pan remains Kosher. However, if the oven racks were caked with presumably fleishig grease, the pan must be considered treif.

Generally speaking, something that became treif in an oven would require Libun Chamur, heating to the point of glowing red-hot, which is generally not practical to do. Here where the pan is Teflon coated, this is completely impossible and the pan must be disposed of, if the oven was dirty.

posted:2012-04-04 20:32:13  (0) comments   email to a friend

Halacha - Kashrus
Submitted by Alan Weinberg  Answered by Rav Peretz Moncharsh


There are a number of factors at play here.

If the glucosamine would be derived from hard sea shells, it would be equivalent to rocks which are not a Kosher concern. However, the crab, lobster and shrimp shell generally used are not nearly as rigid and do contain some flavor. Therefore, glucosamine produced from seafood would have to be considered a non-Kosher product.

However, since it is rendered into pills which are swallowed and not eaten in the manner of normal food, there would be some grounds for leniency. If one had debilitating arthritis, or a condition likely to lead to the same, pills that are proven to treat or prevent this condition could be taken under certain circumstances. Whether or not glucosamine qualifies as a "proven" remedy is questionable.

Regardless, one of the conditions is that there is no available Kosher alternative. Today, there are a number of brands of glucosamine derived from fermentation of wheat or corn, and some even have Kosher certification. Only these products should be consumed. A simple Google search for "glucosamine Kosher" will locate a number of Kosher certified brands available for purchase online. A careful check will reveal that some of them are the more beneficial glucosamine sulfate.

posted:2011-12-08 00:14:52  (0) comments   email to a friend

Halacha - NY water
Submitted by anonymous  Answered by Rav Peretz Moncharsh
Answer: My understanding is that most Poskim hold there IS an obligation.
posted:2011-12-01 18:01:56  (0) comments   email to a friend

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