Overnight Onion

Question: I was most surprised when my wife told me that I shouldn’t have left half an onion in the fridge overnight. What are the criteria of this halacha and what should I do with the onion?

Answer: The Gemara (Nidda 17a) writes that it is dangerous to leave peeled garlic, onion or egg overnight due to ruach ra’ah, evil spirit.

This halacha only applies if the entire onion, garlic or egg is peeled. However, if part of it remains unpeeled, or if it has already been mixed with any other food, it may be eaten (Kaf Hachaim OC 504:1; YD 116:92). Some, therefore, add salt to remove this prohibition (See Tzitz Eliezer 18:46; Minchas Yitzchak 6:75).

There is a machlokes as to whether cooking it helps. The Darkei Teshuva (116:74) and R’ Shmuel Wosner (Shevet Halevi 3:169) write that it doesn’t apply once it’s been cooked, though other poskim hold that it is only a problem when cooked (See Minchas Yitzchak 4:108).

There is a further machlokes as to whether commercial cooks and bakers need to be concerned for this. While the Klausenberger Rebbe (Divrei Yatziv YD 1:31) and Chelkas Yaakov (3:YD 39) rule stringently, the consensus of poskim is to be lenient (Igros Moshe YD 3:20; Shevet Halevi 3:169; 6:11; Minchas Yitzchak 2:68; Yabia Omer YD 2:7).

While R’ Ovadia Yosef (Yabia Omer YD 2:7) allows such foods that were left overnight to be eaten, others (Chelkas Yaakov YD 39) write that they should be discarded (See Minchas Yitzchak 2:68; 9:28).

This halacha is not mentioned in the Rif, Rambam or the Shulchan Aruch and even some later poskim including the Pischei Teshuva and Kitzur Shulchan Aruch, likely because they held that this evil spirit no longer exists (See Lechem Mishne, Hilchos Shevisas Asor 3:2; Teshuvos Pri Hasadeh 3:61).

Nonetheless, it is mentioned by many of the poskim including the Rosh (Betzah 1:21), Pri Chadash (116), Shulchan Aruch Harav (Shemiras Haguf Vehanefesh 7) and Aruch Hashulchan (YD 116:22).

There is, therefore, a machlokes as to whether one who hasn’t kept this halacha needs to at all. The Darkei Teshuva (116:74) quotes sources on both sides, though R’ Moshe Feinstein (YD 3:20), R’ Yitzchok Weiss (Minchas Yitzchak 2:68:13), R’ Ovadia Yosef (Yabia Omer YD 2:7) both write that one should ideally observe this custom. 

Mothers Bentching Gomel

Question: After giving birth, should I go to shul to listen to my husband get an aliya or bentch gomel myself?

Answer: The Gemara (Berachos 54b) teaches that in the times of the beis hamikdash, one brought a korban toda upon surviving a potentially life-threatening situation, including crossing a desert or a sea, imprisonment or serious illness. Nowadays, we substitute this offering with a public blessing, known as hagomel.

While women would also bring korbanei toda, the acharonim suggest different reasons for why many women do not say the beracha. The Magen Avraham (Introduction to 219) suggests that some people believe that the beracha is optional (reshus). Therefore, he writes (219:4) that her husband should recite it on her behalf. The Pri Megadim (Eshel Avraham, Introduction to OC 219) challenges this, as none of the poskim consider it to be optional.

The Aruch Hashulchan (OC 219:6) suggests that this custom may have developed because women were not always present for leining. Nonetheless, he dismisses this reason, and maintains that women should recite the beracha.

The Baer Heitev (OC 219:1) writes that some acharonim suggest that it was not appropriate for women to recite berachos in the presence of a minyan. Nonetheless, he quotes the Knesses Hagedola who writes that she should say it from her seat loud enough for the men to hear. Alternatively, she can recite it in front of ten women and a man (see Mishna Berura 219:3; Kaf Hachaim OC 219:3). Likewise, the Shulchan Aruch Harav (Birkas Hanehenin 13:3) and the Chayei Adam (1:65:6) write that women should recite the beracha in the presence of a minyan.

R' Yitzchak Yaakov Weiss (Minchas Yitzchak 4:11) writes that a new mother should go to shul and respond to her husband’s berachos as he receives an aliya, with intent to thank Hashem. However, R’ Ovadia Yosef (Yechave Daas 4:15) challenges this, writing that one cannot recite hagomel on another’s behalf.

R' Moshe Sternbuch (Teshuvos Vehanhagos 1:195) notes that many women in chutz la’aretz do not recite hagomel. The Chazon Ish maintained that women should not recite the beracha. Nonetheless, he writes that the minhag in Yerushalayim is for women to do so. R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 23:4) and R’ Eliezer Waldenberg (Tzitz Eliezer 13:17) add that she may do so at home in the presence of friends and relatives.

R’ Moshe Feinstein (Igros Moshe OC 5:14) adds that while we are machmir for men to recite hagomel in the presence of a minyan, a woman may do so in the presence of just one person, even her husband.

In conclusion, there are different practices regarding a mother reciting hagomel. In some shuls, women listen to their husbands receive an aliya. It is ideal for women to bentch gomel themselves, either in shul or in the presence of her friends and family.

Fish and Meat

Question: What do I need to do between eating fish and meat?

Answer: While the Gemara (Pesachim 76b) only warns against the dangers of eating meat that has been cooked together with fish, the Shulchan Aruch (YD 116:2) extends this prohibition to eating fish with meat or chicken (Pischei Teshuvah YD 116:2) together.

As this danger seems to conflict with contemporary medical knowledge, the poskim debate as to whether this applies nowadays.

The Mishna Berura (173:3) and Aruch Hashulchan (YD 116:10) quote the Magen Avraham (OC 173:1) who writes that this is one of many natural phenomena mentioned in the Gemara that no longer apply. The Chasam Sofer (YD 101) suggests that this may be why there is no mention of this in Rambam.

Nonetheless, the Chasam Sofer concedes with the majority of poskim (Chochmas Adam 68:1; Maharam Shick YD 244; Kaf Hachaim OC 173:9), who write that this prohibition still applies even if we don’t understand the danger (See Yad Ephraim 116:3).

The Tur (YD 116) writes that his father would wash his hands and eat wine soaked bread to cleanse his palate between fish and meat. This wouldn’t apply to one who uses a fork to eat their fish (See Kaf Hachaim ibid). Most ashkenazim follow the Darkei Moshe (OC 116:3) who writes that there is no need to wash one’s hands at all. Many sefardim are particular to rinse their mouths and hands in between (Kaf Hachaim OC 173:4; Yalkut Yosef 173:2).

The Chochmas Adam (68:1) writes that one should drink something in between though the Rema (OC 116:3) and the Mishna Berura (173:4) writes that one should both eat and drink something.

Many are particular to have a stronger drink, rather than water in between (See Shearim Metzuyanim Behalacha 33:2).

Shemitta Produce outside Israel

Question: I inadvertently bought some yellow peppers that are from Israel. What should I do with them?

Answer: There is a machlokes in the Gemara (Moed Katan 2b) as to whether the observance of shemitta nowadays is mideoraisa or miderabanan. According to the Ramban (Sefer Hazechus, Gittin 36) and the Raavad (Shemitta Veyovel 1:11) shemitta nowadays is mideoraisa, while according to the Baal Hamaor (Sefer Haterumos 45) it is only a midas chassidus (pious act). Most rishonim (Rashi; Tosafos, Gittin 36a) though, understand shemitta nowadays to be miderabanan (See Gra YD 331:6).

Regardless, during the shemitta year, we are forbidden to do business with shemitta produce (Avoda Zara 62a), to destroy it (Pesachim 52b) and to remove it from Israel (See Igros Moshe OC 1:186).

As opposed to fruit, even though most of the vegetable growth may have been before shemitta, the determining stage for vegetables is the time it was picked. Thus, as the peppers you bought were picked in shemitta, all the rules of shemitta produce apply. For a full list, see http://www.kosher.org.uk/article/shemitta-dates

As one isn’t allowed to destroy shemitta produce, one can’t simply throw one’s leftover shemitta food away. Rather, one must place it in a designated place until it rots and becomes inedible before disposing of it.

Some poskim (Rabbeinu Tam, Tosafos, Sukka 39b) forbid one to eat produce that has been guarded and worked on (shamur vene’evad), while others allow one to benefit from such produce (See Igros Moshe OC 1:186).

Modern day poskim thus advise that either one eats such produce and disposes carefully of any leftovers, letting them rot first, or disposing of them all in such a way without partaking of them.

Three Hours after Meat?

Question: I’ve always waited three hours after eating meat before eating milky foods though was recently told that this custom has no basis and I must wait 6 hours. Do I need to change?

Answer: The Gemara (Chulin 105a) relates that Mar Ukva would wait between eating a meat meal and a milky one. The poskim debate how long the interval between meals is.

The Shulchan Aruch (YD 89:1) writes that this is six hours while Rambam (Maachalos Asuros 9:28) writes that this is about six hours. According to many poskim (Chochmas Adam 40:13, Pischei Teshuva 87:4, and Aruch Hashulchan 89:7) this means six complete hours, while others (Ohr Yitzchak YD 4) write that it means over five and a half hours.

Dutch Jews follow the Rema (YD 89:1) and wait just one hour or seventy two minutes (Kreisi Upleisi 89:3).

Many Jews, especially in the UK, follow the German custom of waiting three hours, though there is a debate as to the origin of this view.

Indeed, many of the German poskim themselves write that one should wait six hours (Horeb 453; Kreisi Upleisi 89:3).

Many quote Rabbeinu Yerucham (Kitzur Issur Veheter 39) who mentions waiting three hours, though R’ Asher Zvi Lunzer (Madanei Asher 41) claims that this is a misprint as in the unabridged sefer (Sefer Adam 15:28) he writes that one must wait at least six hours.

Shorshei Minhag Ashkenaz writes that there is no real source though postulates that the three hours came about by German Jews who originally kept one hour who later wanted to compromise with those waiting six hours.

The Darkei Teshuva (89:6) and Mizmor Ledovid (YD 89:6) explain that it is based on the short winter days when people would typically wait three hours between their meals or that it is based on the calculation of shaos zemanios (halachic hours that vary by season).

Irrespective of the source, waiting three hours after meat has become a real minhag mentioned among the contemporary poskim (See Yabia Omer YD 1:4:12), and one who already waits three hours does not need to change one’s minhag to wait six hours (Madanei Asher).