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Ten Minute Halacha

Ten Minute Halacha

De : Rabbi Aryeh Lebowitz
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10-minute overviews on prevalent Halachic topics from Rabbi Aryeh Lebowitz. Experience the delight of Halacha!! Email me with comments and suggestions about the podcast at TMHalacha@gmail.com.


Check out From The Rabbi's Desk for more in-depth discussions of Halachic questions from Rabbi Lebowitz!

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    Épisodes
    • Answering YUr Shailos

      Answering YUr Shailos
      Jan 25 2026
      🔥 Eating at chains without full hashgacha (e.g., Haagen-Dazs vs. Krispy Kreme) – **Factory‑sealed vs. on‑premises prep**: A key distinction is between products shipped in sealed packages (e.g., tubs of ice cream) and items prepared/fried on-site (e.g., donuts). – **Krispy Kreme**: Since donuts are made/fried on premises, there are complex kashrus issues (equipment, oils, other ingredients). Considered much more problematic. – **Packaged kosher items in store**: If you buy a **closed, labeled, certified** product (e.g., sealed pint with OU), that is straightforwardly acceptable (assuming one is comfortable with **cholov stam**). – **Cross‑contamination risks** for scooped ice cream: – Are there **non‑kosher flavors** in the same freezer? – Are **scoops shared** between kosher and non‑kosher flavors without proper cleaning? – Are toppings like **hot fudge, caramel, sprinkles** kosher and consistently sourced? – **Chain supply rules**: Many national chains require franchisees to **order all core items from the company**, and these may all be kosher-certified. But this must be verified; one cannot assume. – **Risk of substitution**: – Core products like the ice cream base are less likely to be swapped because using non-authorized brands can cost the franchise its license. – Ancillary items (e.g., sprinkles) are **more easily swapped** if they run out (e.g., buying local non‑certified sprinkles). – **Trust factor**: Franchisees generally have **everything to lose and little to gain** by substituting core products, but toppings and small items are more vulnerable to change. – **Circumstance matters**: – In areas with abundant kosher options (e.g., Five Towns), there is less justification to rely on leniencies. – While traveling/out of town with limited options, one might rely more on low‑risk situations (e.g., clearly sealed products or strongly presumed‑kosher store items). – **Hot/fried foods on premises** (e.g., donuts) are treated as **high‑risk** and should generally be avoided without hashgacha.---🔤 Pronouncing “tav” vs. “sav” and switching pronunciations – **Family/minhag continuity**: Classic sources (e.g., Rav Kook) strongly discourage **changing one’s ancestral Hebrew pronunciation** (Ashkenazi vs. Sefardi), invoking: – **“Al titosh Toras imecha”** – do not abandon family tradition. – Concern for **not being medakdek b’osiyos** (careful with letters) in tefillah, especially **Krias Shema**. – **Motzi la’az al ha’rishonim** – it can imply earlier generations were “wrong.” – **Rav Kook’s position**: Encouraged Ashkenazim in Eretz Yisrael **not** to drop Ashkenazi pronunciation for modern Sefardi/Israeli Hebrew, especially not for hybrid, invented styles. – **Chazon Ish (reported)**: – Allegedly held that an Ashkenazi listening to Sefardi Kri’as HaTorah is **not yotzei**, because the words are not pronounced per his mesorah. – This report is questioned by later poskim (e.g., Rav Ovadia in *Yabia Omer* / *Yechave Daas*). – **Rav Shlomo Zalman Auerbach** (as reported): – More lenient for **Megillah**, since it can be read in **any language**; different pronunciations can still be valid as “languages.” – Less clear if this applies to **Kri’as HaTorah**. – **Rav Henkin**: Each traditional pronunciation is seen as a valid “gate” of tefillah; multiple accents are legitimate. – **Practical guidance**: – Ideally, **Ashkenazim should daven with Ashkenazi pronunciation**, Sefardim with Sefardi. – At minimum, **Krias Shema** warrants extra care with correct traditional pronunciation (e.g., ayin, ches). – **When switching creates chaos**: – If changing to your “correct” family pronunciation will lead to **long‑term confusion** (mixing samech/tav, etc.), it may not be advisable. – Many people can successfully re‑train with time and practice, particularly when they shift their broader religious environment; others may struggle. ---🎄 Walking through Christmas lights / decorated holiday areas – **Historical and spiritual sensitivity**: – December 25 has historically been a **very negative day for Jews** (pogroms, persecution carried out in the name of Christianity). – Jewish practice (e.g., **Nittel Nacht** custom not to learn Torah) reflects **mourning and fear** of what occurred on that night historically. – **Origins of Christmas trees and lights**: – Decoration of evergreen trees with **candles** dates to **16th‑century Germany**, often linked to Martin Luther. – The custom was imported to England via German royalty; pictures of the royal family with decorated trees popularized it. – Candles later replaced...
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      42 min
    • Answering YUr Shailos

      Answering YUr Shailos
      Jan 21 2026
      🔥 Brushing teeth on Shabbos – four primary halachic approaches – Issue is multi-faceted: **Memareiach**, **Sechitah**, **Hachanah**, **Refuah**, **Melabein**, **Uvdin d’chol**, **Chavalah** are all discussed in the literature. – **View 1 – Rav Soloveitchik / Rav Hershel Schachter**: – Permits **normal toothbrushing** on Shabbos with: – Regular toothpaste – Wet toothbrush – Rinsing the toothbrush afterward – Memareiach: Unlike smoothing a surface, brushing does not **grind down/smooth the teeth themselves**, only removes plaque. – Hachanah concern (washing toothbrush “for after Shabbos”): – Rav Schachter said it is **for cleanliness and Shabbos oneg**, not to prepare for after Shabbos (e.g., to avoid spouse being upset at a messy bathroom on Shabbos). – **View 2 – Rav Ovadia Yosef**: – Allows **wet toothbrush** and **regular toothpaste**. – Requires a **designated Shabbos toothbrush** to avoid **Uvdin d’chol** (weekday-like behavior). – Advises **not washing the toothbrush** afterward due to **Hachanah** concerns. – **View 3 – Rav Shlomo Zalman Auerbach / Rav Elyashiv (Rav Elyashiv Weinberg cited)**: – Forbids **regular toothpaste** due to **Memareiach**. – Allows **liquid toothpaste**. – Not particularly concerned with **Sechitah** when using liquid toothpaste. – **View 4 – Rav Moshe Feinstein** (followed by Rav Willig in practice): – Forbids using **any paste/gel** due to **Memareiach** when the paste is spread over the teeth. – Squeezing toothpaste from the tube is **not the issue**; the issue is smoothing it on the teeth. – Forbids **wetting the toothbrush** before brushing because of **Sechitah**. – Forbids **washing off the toothbrush** afterward because of **Hachanah** (preparation for post-Shabbos use). – Recommended method: – Put **mouthwash** in the mouth. – Use a **dry toothbrush** to brush while the mouthwash is in the mouth. – Avoid turning on **hot water** (Bishul concerns). – Do **not** rinse off the toothbrush after. 💼 Office Mincha with a Gerer chassid who skips Tachanun at Mincha – **Gerer minhag**: Not to say **Tachanun at Mincha** (ever). – If the **minyan location “belongs” to the Gerer** (e.g., his office, or he “owns/runs” the place): – “Ba’al habayis, minhago” – he can set the **minhag of that place**. – Others generally follow that minhag, as with a Sefardi-run minyan factory where **Birkat Kohanim is daily**; Ashkenazi Kohanim participate since the hosts’ minhag governs. – If it is **not his space** and the minyan is more “neutral”: – One person’s private minhag (e.g., a single Gerer) **should not override** the general minhag of the group. – It is appropriate to have others **daven for the amud** so Tachanun is not regularly dropped. – Distinction from Rav Shlomo Zalman: – If a place has a **real minhag not to say Tachanun**, one follows that minhag. – If Tachanun is skipped **simply to shorten davening** with no minhag basis, one should **say Tachanun** anyway. 🕍 Wearing a tallis over the head – who, when, and where in davening – **Source and status of Atifa (covering the head with tallis)**: – Gemara in Kiddushin and Magen Avraham: – **Unmarried men** do **not** do **Atifas haRosh**. – Atifa originally associated with **Talmidei Chachamim / distinguished people**. – Gemara in Berachos: **Kos shel beracha with zimun** requires Atifa. – By **kal vachomer**, **devarim shebikdusha** (which require a minyan) should also have Atifa. – Common practice: – **Shemoneh Esrei** and **Kaddish / Borchu / Kedusha** said with **Atifa** for a married man. – **Krias Shema and Atifa**: – Beis Hillel: **“Kol adam korei kidarko”** – Shema can be recited **in whatever body position you are already in**. – Since one may not insist on a specific **Amidah** (standing) position for Shema, Atifa, which parallels Amidah for devarim shebikdusha, is also **not required**. – Taz and Midrash: Hashem does **not burden** Klal Yisrael to say Shema specifically **standing and with head covered** as would be required for a royal proclamation; **any posture is acceptable**. – **Rav Chaim / Brisker minhag as transmitted by Rav Soloveitchik and Rav Schachter**: – Tallis **over head** (Atifa) for: – **Kaddish** – **Borchu** – **Kedusha** – **Shemoneh Esrei** – Tallis **off the head** for: – **Birchos Krias Shema** – **Krias Shema** itself – Reasons: – Fulfill **“Kol adam korei kidarko”** for Shema....
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      36 min
    • Answering YUr Shailos

      Answering YUr Shailos
      Jan 17 2026
      🔥 Remilk and Halachic Status of Lab-Created “Milk” – Remilk is an Israeli product that **copies the gene for cow milk protein (BLG)** and inserts it into yeast, which through fermentation produces **milk-identical proteins**. – These proteins are then blended with **non-animal fats, sugars, vitamins, and minerals** to create dairy-like products with **no lactose, cholesterol, hormones, or antibiotics**. – The company claims there is **no cow or animal source at all** in the process; it is positioned as “milk without cows.” – They report **Israeli kosher pareve certification**, including from **Badatz Igud Rabbanim** and the **Chief Rabbinate of Israel**, and advertise that it is **halachically pareve**. – Contrast with **lab-grown meat**: – Lab meat often begins with cells taken from animals; this raises **“yotzei min ha’asur asur”** issues and questions of **shechita / issur cheilev / ever min hachai**, etc. – Remilk claims to avoid these because it **does not start from animal tissue**. – Assuming the factual claim is correct (no animal source), halachically it can be treated as **kosher pareve** with no issue of “yotzei min ha’asur.” – However, there is a major **mar’it ayin concern** when used with meat: – It **tastes, looks, and functions like real milk**, including curdling and cheese-making. – Chazal imposed mar’it ayin restrictions on **human milk with meat**: • Human milk is technically kosher (not “gidulei ha’aretz”) and not basar bechalav. • Yet **cooking meat in human milk** is rabbinically forbidden because it looks like meat-and-milk. • If only a small amount of human milk is mixed and is not visible, one may rely on bitul; e.g., rinsing a baby bottle of breast milk in a fleishig sink is permitted. – Parallel cases: • **Dam dagim (fish blood)** is kosher but must be served with **scales visible** to avoid mar’it ayin. • **Almond milk with meat**: Gemara and Rambam say to place **almonds next to it** so observers recognize it is not dairy. • Some discuss whether the same applies to human milk; Rambam is more lenient by **chicken with almond milk**, since chicken-and-milk is only derabbanan. – For Remilk, which **fully mimics dairy**, mar’it ayin is potentially stronger than with almond milk, which is essentially “nut juice.” – Practical implication: – **Drinking Remilk alone** is halachically fine (assuming valid supervision). – **Using it with meat / at a fleishig meal / in a fleishig restaurant** raises mar’it ayin concerns, at least **until the product becomes widely known** and recognized as pareve. – Once a practice/product is widely recognized, mar’it ayin can fade (analogy: Rav Schachter’s comment that once it was common for visibly religious Jews to have **kosher food delivered to non-kosher venues**, observers no longer assume they are eating non-kosher food). 📖 Women and Obligation in Kriat HaTorah (Torah Reading) – Question: If a woman comes late to shul and leining has already started: – Should she **delay her own Shacharit** to listen to kriat haTorah? – If she’s in the middle of **Pesukei DeZimra or between Pesukei DeZimra and Shema**, should she pause to listen? – Background question: **Is kriat haTorah a chovat yachid or only chovat hatzibur?** – Some hold it’s mainly a **communal obligation**: if a tzibur already read, an individual who missed is **not required** to seek out another minyan. – Some report that Rav Soloveitchik would sometimes organize a **special minyan for kriat haTorah** (e.g., on a plane), implying he related to it as a serious **individual need**, at least for himself. – Are women obligated? – **Magen Avraham** (cited in **Mishnah Berurah O.C. 282:11**) states that **women are obligated to hear kriat haTorah**, despite being exempt from general Talmud Torah, because this is a **specific takanah** of public Torah reading. – Other poskim (e.g., **Alter Rebbe, Sefer HaChinuch style approaches**) say women are **exempt** from kriat haTorah. – Mishnah Berurah quotes the Magen Avraham but notes: • **“Ein no’hagos l’hizaher b’zeh”** – women are not careful to fulfill this. • Some women even have the **custom to leave** during kriat haTorah. – Common practice: women are **not treated as strictly obligated** to hear leining. – If a woman is present during kriat haTorah: – **Piskei Teshuvot** notes she should not **talk, disturb, or disrespect** the Torah reading. – Implication: if she is in shul and staying in the room, she ideally **should listen** and not treat the time as background for unrelated activity. – Practical answers: – She is **...
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      39 min
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