Collective or Individual Gomel

Question: We have just arrived back from a family holiday abroad. Should we all bench gomel individually, or should one person say it on behalf of the rest of us?

Answer: The Shulchan Aruch (OC 219:5) writes that one who listened to the beracha of hagomel being recited fulfils their obligation to say it even without saying amen. The one reciting it must have intent to fulfil the other’s obligation, and the one listening must have intent to fulfil their obligation in this manner.

The Shulchan Aruch Harav (OC 167:18) writes that it is generally preferable for one person to recite the beracha on others behalf rather than everyone saying it individually, following the rule berov am hadras melech, it is preferable to perform mitzvos with a large presence (Berachos 53a; Yoma 70a; Megilla 27b, et al.). Nonetheless, regarding berachos before eating, we are accustomed to reciting berachos individually as people are not vigilant enough about not speaking or interrupting between the beracha and eating.

The Mishna Berura (8:13; 223:12) adds that people are not always well versed enough to have the right intent to fulfil their obligation or that of others.

The Piskei Teshuvos (219:17) writes that each person who has travelled should recite the beracha themselves. Only if many people underwent a particular incident together should one person recite it on their behalf (see R’ Akiva Eiger OC 219:5).

In conclusion, people who have travelled should each bench gomel individually, rather than one person doing so on everyone else’s behalf.

House Minyan on Friday Night

Question: We daven in someone’s house on Friday night for a few weeks during the summer. There was a debate as to whether we should be saying magen avos or not. Should we be saying it?

Answer: The Gemara (Shabbos 24b) teaches that Chazal instituted saying the beracha of me’ein sheva (magen avos) on Friday night because of safety. Rashi explains that the shuls were typically not situated in residential areas. Saying this tefilla ensured that anyone who came late had time to catch up so that everybody could leave together. The Vilna Gaon (OC 268:13) adds that one who missed the amida could listen to the chazan say the beracha of me’ein sheva instead.

Therefore, the Mordechai (Shabbos 284) and the Tur (OC 268:8 quoting the Raavya) write that one praying at home should not recite this beracha. The Beis Yosef (OC 268:8 quoting the Mordechai and the Ri) adds that one who does so has said a beracha levatala. The Rivash (40), Radbaz (1092) and Beis Yosef (OC 268:10) extend this to temporary minyanim. Thus, the Shulchan Aruch (OC 268:10) writes that a minyan that gathered for a shiva or a chassan would omit it. The Magen Avraham (268:14) writes that one should not criticize such a minyan that does say it. Nonetheless, the Pri Megadim (Mishbetzos Zahav 268:8) and Mishna Berura (268:25) write that if such a minyan recited it, they would be saying a beracha levatala.

There is a machlokes, however, about how to define a proper minyan in this regard (see Taz OC 268:8). The Elya Rabba (268:19) and the Mishna Berura (268:24) write that it must be a regular minyan, and there must be a Sefer Torah present. However, R’ Moshe Feinstein (Igros Moshe OC 4:69) and R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 10:21) disagree, writing that one would say it in a regular minyan regardless.

The Ben Ish Chai (Vayera 2:10; Rav Pealim OC 3:23) and Kaf Hachaim (OC 268:50) write that there are Kabbalistic reasons for saying this beracha, and therefore one would even recite it in a one-off minyan (See Yabia Omer OC 2:29:7). R’ Zvi Pesach Frank (Har Tzvi OC 1:152) notes that this was the minhag in Yerushalayim.

In conclusion, many Sefardim recite me’ein sheva even when davening outside of a shul. Ashkenazim should only do so when davening in a shul or a regular minyan.

Playing with Food

Question: I am a madrich (counsellor) over the Summer and have been asked to create stamps out of potatoes with the children. Is this allowed?

Answer: The Torah (Devarim 20:19) prohibits soldiers in battle from destroying fruit trees. Rambam (Melachim 6:8) writes that this applies to destroying all fruit trees as well as blocking up essential water supplies. Rambam adds (6:10) that this prohibition also applies to destroying kelim (containers, such as plates), tearing clothes, demolishing buildings and destroying food unnecessarily. The acharonim debate as to whether destroying these other things is prohibited mideoraisa or miderabanan (See Mishna Lamelech, Melachim 6:8; Torah Lishma 400; Yabia Omer YD 5:12).

The Shulchan Aruch (OC 171:1) writes that one may use food for non-eating purposes providing that one is not doing so in an abhorrent manner. The Magen Avraham (171:1) explains that if one is utilising it for any practical use then this is considered to be appropriate. Thus, one may wash one’s hands with other drinks if necessary.

However, the Mishna Berura (171:4; Biur Halacha 171:1) writes that one may only use the food for another use if it is typically used in such a manner (derech haolam). Nonetheless, the Aruch Hashulchan (OC 171:2) disagrees, writing that any practical use is acceptable. Therefore, one may use wine to clean stains, etc.

R’ Yisrael Yaakov Fisher (Even Yisrael 9:63) writes that we pasken like the Magen Avraham. Therefore, one can hollow out potatoes to make candles and carve them to make stamps.

In conclusion, it is acceptable to use food items for crafts, such as making potato stamps.

Eating Shiurim on Tisha B’Av

Question: I take regular medication and have managed successfully to fast on Yom Kippur by eating a small piece of cake and a shot of juice with my pills. What do I do on Tisha B’Av?

Answer: A choleh she'ain bo sakana is defined as one who is confined to bed as a result of their illness (See Shulchan Aruch and Rema OC 328:17). The Shulchan Aruch (OC 618:7) and Mishna Berura (618:18) explain how one in this category should eat shiurim (less than a kezayis in a short amount of time) on Yom Kippur.

The Aruch Hashulchan (OC 554:7) writes that there is no concept of shiurim on Tisha B'Av. Likewise, the Mishna Berura (554:16) writes that Tisha B'Av is like any other Rabbinical fast whereby a choleh she'ain bo sakana should break their fast. However, in the Biur Halacha (554:6), he writes that if they can manage to eat in shiurim on Tisha B'Av they have not technically broken their fast.

R' Avraham Avraham (Nishmat Avraham OC 554:5:1) quotes R’ Shlomo Zalman Auerbach and R’ Shmuel Wosner who explain that only one who is eating to prevent becoming ill should utilise shiurim. However, one who is ill should eat normally. He quotes the Sdei Chemed (Bein Hametzarim 2:3) who writes that one must listen to medical advice rather than decide oneself.

In conclusion, one who is ill (choleh she'ain bo sakana) should not fast at all on Tisha B’Av. However, one may eat a little bit of food (shiurim) in order to prevent oneself from becoming ill, though one must consult with a Rabbi and doctor before doing so.