Selected Halachos from the
“One Minute Halacha” project
By HaRav Yosef Yeshaya Braun, Shlita
Mara D’asra and member of the Badatz of Crown Heights
WHEN A COMPLIMENT TENDS TOWARDS FLATTERY
Attributing titles to Rabbanim is halachically acceptable, even when they are a bit excessive. Similarly, we are encouraged to compliment a baal t’filla (cantor), baal tokeia (shofar-blower) and the like, even if we are effusive in our praise and stretch the truth a bit. Beis Hillel is quoted in the Gemara regarding praising a kalla (bride) as na’ah v’chassudah (beautiful and graceful), even if the compliment deviates a bit from the truth—and we are warned against highlighting her shortcomings. Likewise, if someone shows us something they acquired, we are to admire their purchase, and not demean it.
These practices follow the principal of “L’olam tehai da’ato shel adam meureves im ha’brios” (a person should always be cordial with others)—which is an obligation to behave in a socially acceptable manner. We need not be concerned that any of these accolades cross the line of “midvar sheker tirchak” (distance yourself from falsehood).
However, since we are advised to avoid chanufah (excessive flattery), deemed an undesirable trait, we ought to keep compliments within reason. Rabbi Akiva Eiger notes that had he had the power, he would have nullified the use of disproportionate titles given to Rabbanim, since they contain avak chanufa (a smidgen of flattery), can provoke avak sina (a tinge of hatred) if the beneficiary feels shortchanged, and also engenders avak gaava (a whiff of arrogance). Therefore, moderation is key, and we should be careful not to take our kudos over the top.
“SIR, MAY I HAVE A COLD DRINK? NO LEMON, PLEASE.”
A kosher consumer walks into a hotel lobby, and orders a cold, non-alcoholic, kosher drink at the non-kosher bar. Though the glass used to serve the drink may be treif, the non-kosher status of the glass does not transfer to the drink since there is nothing hot (such as coffee or tea) or sharp (such as acidic foods or strong drink) currently being served. Though halacha normally restricts the use of non-kosher utensils so that a person should not mistakenly use them in a prohibited way, this concern is negated by both the provisional and non-Jewish character of the setting. Of course, the customer should ascertain that the drink is indeed kosher.
What if a slice of lemon is tendered with the drink? A lemon is a davar charif (a sharp food), and is therefore subject to stricter handling in a kashrus situation. The knife the bartender uses to cut the lemon may have previously been used on non-kosher meat, for example. This may render the lemon treif—even if the knife is perfectly clean. In this situation, the customer should remove the slice of lemon, but may thereafter partake of the drink.
If the drink is served from a designated bar that serves nothing but beverages, it is assumed that the knife was used to cut only fruits and vegetables for drinks, and the customer may consider the slice of lemon kosher.
THE SILENT HEFSEK
When performing a mitzvah associated with a bracha, or making a bracha for food or hana’a (pleasure, e.g. sniffing roses), we may not make a hefsek (interruption) between the bracha and the mitzvah or action.
Halacha speaks of two types of hefsek: a hefsek b’dibbur (verbal interruption) and a hefsek b’shtika (the silent pause). The halachic interpretation of hefsek b’shtika is pausing for an interval of time called toch k’dei dibbur (the span of a short salutation, specifically, “Shalom alecha Rebbi!”—Greetings to you, Rabbi).
While both of these interruptions are prohibited, b’dieved (after the fact), only when a person makes a hefsek b’dibbur must the bracha be repeated.
It should be noted, that the gap in performance is not considered a hefsek, l’chat’chilla (at the outset), if it facilitates the performance of the mitzvah or action (for example, waiting for the salt-cellar to be passed to the head of the table for HaMotzi).
A hefsek b’shtika is also forbidden during some transitions in t’filla(prayer), such as between the bracha of Go’al Yisroel and the beginning of the Amida (Shmoneh Esrei). Other lengthy silent interruptions during t’filla may require a person to repeat parts of davening. Nevertheless, after saying the bracha of Ahavas Olam (Ahava Rabba), ending with “habocher b’amo Yisroel b’ahava,” we are permitted to pause momentarily and contemplate Hashem’s oneness while waiting for the chazzan and congregation to recite “Shma Yisroel.”
WOMEN & GIRLS IN THE WORKFORCE
The pasuk (verse), “Kol k`vuda bas melech p’nima” (the honor of the King’s daughter is within) speaks of the importance of tznius (modesty) of Jewish women. Based on this pasuk, the Rambam avers that it is a g’nai (inappropriate) for Jewish women to frequently spend time outdoors. Yet there seems to be no stipulation against women being outside the home when the Gemara deliberates a husband’s reduced requirements of mezonos (endowment of food and other means of support) to his working wife. Here, the Gemara implies, Kol k`vuda bas melech p’nima is not a reason to reprove women‘s employment in the public sector. Poskim of yore discuss whether there is a basis in halacha for the Rambam’s opinion, or it is mentioned only as a hanhaga tova (general proper conduct, which is not binding like halacha).
Today, it is indeed acceptable for women—even those who are machmir (stringent) in all matters of observance—to work outside their homes. G’dolei Yisroel (the great Rabbis of our era) recognize it as a prevailing practice based on the reality of our times. Even unmarried girls commonly enter the secular workforce—although this is somewhat unfortunate. Despite this recognition, we should not unilaterally accept the norms of conduct in the typical workplace, and always remain aware of the issues inherent in these situations—those relating to yichud (the prohibition of unrelated males and females being privately confined) and tznius (modest behavior).
BIRCHAS HATORAH: SINE QUA NON?
B’hashgacha pratis (with special Divine Providence), you encounter someone who is not yet shomer Torah u’mitzvos (Torah and mitzvah observant). You feel that this Jewish neshama (soul) would appreciate a Torah thought, but you are in a quandary: “May I teach this person Torah if they have not recited Birchas HaTorah (the blessing recited each morning as a prerequisite to fulfilling the mitzvah of learning Torah)?”
Contemporary poskim address this issue. Some posit that since the listener does not have kavana (intention) to perform the mitzvah of limud ha’Torah (learning Torah)—though he may be happy to gain new and interesting knowledge—he has no chiyuv (obligation) to recite Birchas HaTorah. Many other halachic authorities disagree, stating that regardless of whether or not a Jew intends to learn Torah, they fulfill a mitzvah by doing so—and this would require the proper blessing beforehand.
Another approach focuses on the actual mitzvah being performed at this time, by stating simply that fulfilling the mitzvah of limud ha’Torah trumps the obligation of the bracha. The teacher intuits that by insisting on a blessing he may lose his audience—postponing the mitzvah of limud ha’Torah indefinitely.
ANSWERING AMEN TO A PRESCHOOLER’S BLESSING
When children reach gil chinuch (the developmental age for instruction) their parents are obligated to train them in mitzvah observance. Among other milestones, it is the stage when the Shulchan Aruch authorizes elders to begin answering “Amen” to their brachos. But the prevailing custom is to teach immature children—three or four, or even younger—to recite blessings. May we answer “Amen” to the blessings of a toddler, even though the Shulchan Aruch seems to rule it out?
Our purpose in teaching little ones brachos is to educate them, even though they have not officially reached the maturity of gil chinuch. Answering “Amen” to their brachos is likewise enacted as a form of education, and is therefore permissible even for brachos recited by very young children (when they are in earshot). This is so even if we are in the midst of davening, at a point where we are not permitted to speak out—except to answer “Amen”—and even in a situation where the toddler reciting the bracha has a soiled diaper (but only if the parents are in such a position that they are unaffected by the smell).
Such is the extent to which we guide our youngest in proper chinuch.
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