Avodah Mailing List

Volume 40: Number 56

Wed, 17 Aug 2022

• 1. Preparing on Shabbos for After Shabbos (Prof. L. Levine)
• 2. I AM PREPARING A PICNIC. CAN I BUY SLICED WATERMELON FROM THE SUPERMARKET? (Prof. L. Levine)
• 3. Child Convert (Joel Rich)
• 4. Re: Child Convert (Micha Berger)
• 5. Re: Child Convert (Zev Sero)
• 6. Fwd: child convert (Joel Rich)
• 7. Is a psak forever? (Joel Rich)
• 8. tainted money (Joel Rich)
• 9. Q. Is one permitted to fold a talis on Shabbos? (Prof. L. Levine)

The following is from today's OU Kosher Halacha Yomis


Q. One may not prepare on Shabbos for a weekday (this is known as
?hachona?) unless there will also be a benefit for Shabbos from these
activities. In the latter situation, must the benefit for Shabbos be
primary?

A. Hachona is permitted even if the primary benefit is for a weekday and
the benefit for Shabbos is secondary. Still, a person must be honest and
not pretend there is a benefit for Shabbos when that is not one?s actual
intention. Following are a few illustrations of this concept:

  *   One may not put linen on a bed so that it will be ready after
  Shabbos. However, if one thinks they might take a nap on Shabbos or the
  bed is being made so that the room looks tidy, then it is permissible to
  do so (Mishnah Berurah 302:19).
  *   A gabbai may not roll a sefer Torah on Shabbos to prepare the proper
  place for reading during the week. However, if the gabbai reads a few
  p?sukim from the Torah after it is rolled, this is considered a benefit
  for Shabbos (since one fulfills the mitzvah of Torah study), and it is
  permitted (Aruch Hashulchan OC 667:2).
  *   If Purim begins motzo?ei Shabbos, one may not bring a megillah to
  Shul on Shabbos, unless he studies from it on Shabbos (Shmiras Shabbos
  K?hilchaso 28:84).
  *   One may not borrow a bottle of wine on Shabbos from a neighbor if it
  is only needed for Havdalah. However, if one plans to drink some of the
  wine on Shabbos, it is permissible.

YL
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From the OU Kosher Halacha Yomis

Q: I AM PREPARING A PICNIC. CAN I BUY SLICED WATERMELON FROM THE SUPERMARKET?

A: The Shach (YD 96:3) cites a concern that a knife often contains a fatty
residue even after it has been washed or wiped with a rag. Therefore, if a
non-kosher knife was used to cut kosher food, some of the residue on the
knife would transfer to the food. Rama (96:1, 4) writes that with regards
to fruit, we can assume that the manufacturer or processor has dedicated
utensils. Even if the knife is not dedicated to cutting fruit, however, if
large quantities of fruit are being cut or sliced, we can assume that
whatever non-kosher residue was on the knife was removed when cutting the
first few fruit, which are batel (nullified) in the majority of other
fruit.

One may, therefore, purchase cut watermelon in a supermarket or in a fruit
store. The market would likely have dedicated utensils and in any event, it
is preparing large quantities of fruit. In a non-kosher restaurant or
catered event, however, the fruit would not be permitted because the knives
very likely are not dedicated and food preparation switches from one
product to the next

YL
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A non-Jewish baby boy is adopted by Jewish parents and converted by the
beit din.  As per halacha when he reaches 13 he is asked whether he wants
to be Jewish. if he responds I?m not sure, what is his status at that time?
 When he later makes up his mind, What is his status at that later  time?
does it depend whether he decides to be Jewish or not? is there a
retroactive impact?
Kt
Joel Rich

On Tue, Aug 16, 2022 at 09:38:25AM -0400, Joel Rich via Avodah wrote:
> A non-Jewish baby boy is adopted by Jewish parents and converted by
> the beit din. As per halacha when he reaches 13 he is asked whether he
> wants to be Jewish...

Lemaaseh, this is not actually what happens. Geirus is deOraisa, and
therefore becoming an adult is a matter of shenei sa'aros, not age.
And it's impossible to ask a question within tokh kedei dibbur of that
second hair emerging. (Emerging? Reaching a minimum shiur as per peiyos?

Instead, if the geir qatan was living an observant life (plus or minus
normal adolescent and usual human weaknesses) during those months of
their life, the geirus is chal.

Some batei din may make a ceremony out of qabbalas ol mitzvos to solemnize
the event. But halachically, such a question has little merit. And what
if the answer doesn't match the action? According to R Zvi Flaum (who
headed the beis din in my son's case), it can only complicate the issue.

As for what I think is the real question:
>            When he later makes up his mind, What is his status at that
> later time? does it depend whether he decides to be Jewish or not? is
> there a retroactive impact?

Yes, it is lemafreia. The case in the gemara is a giyores qetana who
converted before 3 years and then marries a kohein while still a qetanah.
(According to R Shimon who holds this is allowed.) She is allowed to
eat terumah, because there is a chazaqah (or was it a rov?) that she
would accept her geirus since that's the life she is growing up in. But
regardless of the chazaqah or rov, you see that she is Jewish even before
qabbalas ol mitzvos as long as the qabbalah (implicitly) happens.

See the Minchas Chinukh 283, par. "vehinei leshitas haRa"m".

Tir'u baTov!
-Micha

-- 
Micha Berger                 The Maharal of Prague created a golem, and
http://www.aishdas.org/asp   this was a great wonder. But it is much more
Author: Widen Your Tent      wonderful to transform a corporeal person into a
- https://amzn.to/2JRxnDF    "mensch"!     -Rav Yisrael Salanter

On 16/8/22 09:38, Joel Rich via Avodah wrote:
> A non-Jewish baby boy is adopted by Jewish parents and converted by
> the beit din.  As per halacha when he reaches 13 he is asked whether
> he wants to be Jewish. if he responds I?m not sure, what is his
> status at that time?  When he later makes up his mind, What is his
> status at that later  time? does it depend whether he decides to be
> Jewish or not? is there a retroactive impact?
As I understand it, he is not asked.  We simply observe whether he 
continues to keep the mitzvos once he becomes an adult. As soon as he 
does so, his conversion is confirmed and it's too late for him to change 
his mind, even if he had no idea he could have done so.

-- 
Zev Sero            ?Were we directed from Washington when to sow
z...@sero.name       and when to reap, we should soon want bread.?
                    ?Thomas Jefferson: Autobiography, 1821.

Interesting. I wonder if that means from a practical standpoint that if the
child says I don?t really believe in any of this but I choose to be
socially orthodox a la Jay Lefkowitz is the conversion still accepted ? If
so what does this say about the general requirement for accepting mitzvot
for converts?
kt
joel rich
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Is a psak forever? Example- a pulpit rabbi holds a unique lenient position
concerning grama on Shabbat. After his retirement, is every future
congregant (and Rabbi) ?bound? by that leniency? Are members of that
congregation bound to inform visitors of their utilization of the leniency?
kt
joel rich
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I wonder in the case of a next generation inheriting a non-kosher
steakhouse, if the parent's income is only from that steakhouse and they
are giving money to the next generation now, is the next generation allowed
to take those funds given that they know that it?s coming from sale of
forbidden items?
KT
Joel Rich
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From today's OU Kosher Halacha Yomis


Q. Is one permitted to fold a talis on Shabbos?

A. There are two issues that must be considered: Is it permissible to fold
clothing on Shabbos, and if the talis is folded so it will be ready for
next week, is this hachona?

With respect to the first concern, Shulchan Aruch (OC 302:3) writes that one may only fold clothing on Shabbos if five conditions are met.

  1.  It was folded to be used again on Shabbos.
  2.  The garment is white.
  3.  The garment is new and was never washed.
  4.  One has no other garment to wear.
  5.  Only one person may fold the clothing. No one can assist.

If any of the five conditions are missing it is forbidden. However,
Shulchan Aruch concludes that it is permitted to fold clothing if not
folded on the creases. Mishnah Berurah (302:19) writes that this is the
accepted practice.

Therefore, with respect to folding a talis which has crease marks, it may
be folded if not on the creases. However, Sefer Daas Torah writes that you
should not leave the talis folded incorrectly all week, because the new
folds will become permanent. Rather, the talis should be refolded after
Shabbos, to preserve the original crease marks. Shemiras Shabbos K?Hilchaso
(15: note 162 [in the newer editions]) writes that so long as the original
crease marks will remain more pronounced than the new creases, it is
permissible to temporarily fold the talis on Shabbos (off the creases).
(The question of hachona will be discussed in the next halacha.)


YL

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