Sunday, 27 November 2016

Beracha on Fruit Hors D'oeuvre

Question: Is one supposed to say a beracha on a fruit hors d'oeuvre if they’ve washed for a bread meal?
Answer: The Gemara (Berachos 41b) writes that one must say a beracha before eating fruit that was brought in to a meal, unless it serves as an actual dish or is eaten as a condiment together with the bread.
The Shulchan Aruch (OC 177:1) explains that the beracha of hamotzi that one recites over bread only exempts foods that are eaten primarily to satisfy one’s hunger. Thus, the Mishna Berura (177:4) writes that if one has fruit as a dessert, one will need to say a beracha first. If one started eating the fruit with bread, they wouldn’t need to say a beracha.
The Mishna Berura writes that there is a machlokes as to whether one should say a beracha on fruit cooked together with another dish. He suggests that it is ideal to eat a piece of fruit first and say the beracha on that (See Shaar Hatziyun 177:7). The same would apply to a dish made of fruit served as part of the main meal (Biur Halacha).
The Magen Avraham (OC 174:11) writes that there is a machlokes as to whether one says a bracha before eating fruit as an hors d'oeuvre. Most rishonim including the Tur, Tosafos (Pesachim 115a), Bach (OC 176), Rashi (Berachos 42b) and the Mordechai (Berachos 136) hold that one shouldn’t say a beracha, while the Chinuch (430) and Rashba (Berachos 41a, quoted in Shaar Hatziun 174:45) hold that one should.
The Magen Avraham sides with the rishonim who say that one doesn’t say a beracha. Nonetheless, the Mishna Berura (Shaar Hatziun 174:45) writes that as this is a safek, one should avoid this scenario. One can do this either by having a small piece of this fruit before they wash, or have a different fruit first, as above.
R’ Yisroel Pinchos Bodner (Halachos of Brochos 5:D:5) writes that R’ Shlomo Zalman Auerbach held that an hors d'oeuvre such as melon is merely an appetizer and can’t be considered to be part of the meal itself. As such, it necessitates a beracha. R’ Yosef Shalom Elyashiv, however, held that it does count as part of the meal and so one wouldn’t say a beracha.
R' Ephraim Greenblatt (Rivevos Ephraim 3:120) writes that one doesn't say a beracha before eating olives, etc. as it is normal to eat them during a meal.
In conclusion, one should ideally attempt to say the beracha in a way that satisfies the different views, either by having a small piece of fruit before one washes, or by eating another fruit that isn’t normal to eat during a meal, such as an apple. Alternately, one can eat the hors d'oeuvre together with bread and say no beracha.

Sunday, 20 November 2016

Working before Shacharis

Question: I have an early morning work shift. Is it better to daven shacharis alone before I go, or to daven afterwards with a minyan?
Answer: The Shulchan Aruch (OC 89:3) writes that one mustn’t work or travel before one has davened. This applies from alos hashachar, dawn, when one can begin davening. As one cannot daven before alos hashachar, one may work then. The Mishna Berura (89:37) writes that if one is going to work within half an hour of alos hashachar, they should say birchos hashachar beforehand (See Rema 89:3; Biur Halacha 70:5).
The Mishna Berura (70:23) writes that if one begins working before alos hashachar they may continue working until afterwards providing that they ensure that they say shema and daven before it’s too late.
The Mishna Berura (89:20) and R’ Ephraim Greenblatt (Rivevos Ephraim 1:66) write that one must daven before one goes to work even if that means that now they have to daven without a minyan whereas later they would be able to daven properly with one.
In conclusion, if one is going to work before alos hashachar, they should say birchos hashachar first and daven later.
One who goes to work after alos hashachar must daven first, even if that means foregoing the minyan. Ideally, they should still go to shul after work to hear kaddish, etc.

Sunday, 13 November 2016

Visiting Israel During November

Question: I will be visiting Eretz Yisrael during Cheshvan / November. Do I say vesen beracha or vesen tal umattar?
Answer: The Shulchan Aruch (OC 117:1) writes that in Eretz Yisrael we begin saying vesen tal umattar (prayer for rain) in the beracha of barech aleinu from the seventh of Cheshvan. In chutz la’aretz, we do not begin saying it until the sixtieth day of the tishrei season. As this season begins on the seventh of October, we begin saying vesen tal umattar during maariv on the fourth or fifth of December (See Taanis 10a). We continue saying this until Pesach.
The Shulchan Aruch (OC 117:5) writes that one who forgot to say vesen tal umattar after this time must do so in the beracha of shema koleinu. Failing that, they would have to repeat the shemone esrei.
The Mishna Berura (117:5) quotes different opinions as to what someone visiting Eretz Yisrael during this time should do.
The Pri Chadash (OC 117:2) and Pri Megadim (Mishbetzos Zahav OC 117:1) write that providing one is planning on returning within the year, they should follow their own community. Thus, one paying a short visit to Eretz Yisrael would continue to say vesen beracha until the fourth or fifth of December.
The Chida (Birkei Yosef OC 117:5), however, writes that those visiting Eretz Yisrael should say vesen tal umattar.
While R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 10:9) and R’ Ovadia Yosef (Yechave Daas 1:73) agree with the Chida, R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 8:21) and R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:55) maintain that one who is staying in Eretz Yisrael until after the fourth or fifth December should say vesen tal umattar. One paying a shorter visit should recite it in shema koleinu (See Rivevos Ephraim 4:255).
In conclusion, the Ishei Yisrael (23:37) writes that if one plans on returning before the fourth or fifth of December, they should not start saying vesen tal umattar early. If one does not plan on returning until afterwards, they should say it in shema koleinu. Many sefardim will say vesen tal umattar even if only paying a short visit.

Sunday, 6 November 2016

Disturbance in Amidah

Question: I brought my child to shul and he was making a noise disturbing others during shemone esrei. Was I allowed to take him out while I was davening?
Answer: The Mishna (Berachos 30b) writes that one may not interrupt while davening shemone esrei even if the king asks them about their welfare or if a snake is on their leg. The Gemara (Berachos 32b) and poskim (Tosafos, Berachos 33b; Shulchan Aruch OC 104:3) explain that we’re not referring to dangerous situations – thus the Mishna refers to a Jewish king and a harmless snake.
The Vilna Gaon (Biur Hagra OC 104:3) writes that there is a machlokes as to whether moving constitutes an interruption. According to Rabbeinu Yona (Berachos 21a) and the Rema (OC 104:3) moving wouldn’t be considered to be an interruption while according to the Rosh it would be and so one mustn’t move unless they’re in danger.
The Magen Avraham (OC 104:3) and Mishna Berura (Biur Halacha 104:3) write that while one shouldn’t move without reason, it is okay to move if absolutely necessary, even without being in danger.
Thus, the Mishna Berura (104:1) writes that if one is distracted by a child while davening shemone esrei, they should first try to quietly motion to them (See Aruch Hashulchan OC 104:4). Failing that, they can move elsewhere. Elsewhere, the Mishna Berura (96:4) writes that one shouldn’t begin davening with a young child in front of them as they will likely distract them.
R’ Yosef Shalom Elyashiv (Dirshu Mishna Berura 104:n3) held that if the child is disturbing others in shul, they must be removed. R’ Benzion Abba Shaul (Ohr Lezion 2:35:31) adds that it is better for a parent to stay home to daven with their child rather than bring them to shul if they may disturb.
In conclusion, one should only bring children to shul if one believes that they won’t disturb. In the unlikely event that they disturb, their parents can remove them even during their shemone esrei.