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14

The Aruch HaShulchan says that since wine and other drinks were expensive and they only drank water, they did not Bentch on a Kos. HaRav Moshe Feinstein Zatzal says that since for hundreds of years due to the lack of wine Jews relied on the Poskim that say you do not need a Kos -- therefore even today when wine is readily available we retain the Halacha ...


11

This holds true for wine that is not mevushal, boiled. If a non-Jew touches an open bottle of mevushal wine, there is no problem. Note, this is not a melacha, that is, an action forbidden on the sabbath, but a separate prohibition related to the laws of kashrut and concerns over idolatry. There is much to be said on the subject (including an explanation of ...


11

Kosher wine that is Mevushal, "cooked"*, is fine to touch. The underlying issue is that an enactment was put in place in Talmudic times to prevent Yayin Nesech (wine used for idolotrous purposes) and extended also to prevent intermarriage and out-conversion (meaning that, even if you know that the gentile serving you wine is not going to engage in idolatry, ...


11

The Gemara (Bava Batra 97b) says: סוחט אדם אשכול של ענבים ואומר עליו קידוש היום One can squeeze a cluster of grapes and say Kiddush on it. The Shulchan Aruch rules this way in OC 272:2 So it seems that letting the juice ferment is not a prerequisite for ritual use.


11

Nitei Gavriel Nesuin 2 - 80:21:38 says that the source for saying L'Chaim on wine is Sefer Hapardes L'Rashi, Ravia Brachos 120, Tanya Rabsi 24, Bach Orach Chaim 174. The reason is that since wine brought a curse on the world when Noach drank and cursed Canaan therefore we say L'Chaim when we drink it. He also mentions in the name of the Baal Shem Tov not to ...


10

"There is a huge machlokes in the Poskim regarding exactly this issue if grape juice only maintains its special status as a liquid or even when hardened. Therefore, it would be ideal to make borei pri hagafen on liquid grape juice and shehakol on something else before eating the ices. In the likelihood that this is not practical, one should say shehakol." ...


10

The gemara (P'sachim 119b) mentions the prohibition of eating after the the final matzah (which is known nowadays as the afikoman). There are different opinions among the poskim as to the reason for this. The Rashbam (ad loc., s.v. אין מפטירין אחר המצה אפיקומן) writes that the reason is to prevent attenuating the taste of the matzah, which is eaten as a ...


8

At the risk of being boring, the Bartenura Moscato ("blue bottle") is usually well-received. Mevushal. Easy to find at most kosher wine places these days. For those who prefer something Israeli, there's the Carmel analogue (yes mevushal) of the "blue bottle", and the Gamla (non-mevushal).


8

It seems pretty clear that 'Ad DeLo Yada' is fulfilled through alcohol, not wine per se. I've heard that wine is preferable, and even that one does not fulfill the requirement if one gets drunk on whisk(e)y. This seems very strange to me, as the point is to get so joyfully drunk that one is unable to distinguish between two polar opposite characters. Unless ...


8

The Torah prohibits wine offered as a libation to idols (Shemos 34:15). Based on a generalization that non-Jews are devout practitioners of there religion, wine made, touched, poured, or tapped by someone who is not an observant Jew was prohibited by the Sages (Shulchan Aruch, Yoreh Deah 123:1, see also Chochmas Adam 76:1) out of concern that it might have ...


8

The Baal Hatanya, in his Shulchan Aruch (190:4), states that the cup can be passed to a child. (In footnote כז there it is noted that this is by analogy with various other cases where this may be done, such as havdalah on Motzaei Shabbos of the Nine Days, or a bris on Tisha B'Av.) The reason, he says, is: לפי שגם על המברך לא חל החיוב כלל שלא חייבוהו אלא ...


7

According to Alshich, Yaakov was worried that Yitchak might notice that the dish he was served was actually goat meat, which is not an animal that one hunts, as Yitchak had told Eisav to. Therefore, Yaakov served wine with it in the hopes that with the taste of the wine mixed in, Yitzchak wouldn't pick up on the nuances of the taste of the meat he was ...


7

I have no idea what the kosher certifications are or aren't; I'm not speaking to any of that. According to Wikipedia, Martini is made from four ingredients: wine, botanicals, sugar and alcohol. It's a vermouth, i.e. a flavored wine. I see no reason why the bracha would not be the same borei pri hagafen (or hagefen for Sephardim) as other wine or grape ...


7

I heard the following: Wine and frankincense were administered to a person condemned to the death penalty Sanhedrin 43a This is an association between wine and death. So we say when we drink wine, L'chaim "to Life."


7

I will offer a partial answer to the question. Many states have exceptions to the underage drinking law that for religious purposes it is allowed. Many states also have an exception when on private, non alcohol-selling premises, with parental consent. I got this information here: http://drinkingage.procon.org/view.resource.php?resourceID=002591. Although ...


6

The Chazon Ish (quoted in Imrei Yosher, pg. 4) says that those who say Havdalah every week over wine or grape juice should do the same during the Nine Days as well. In some places it is customary for a minor, if one is present, to drink the wine. The minor who serves the purpose should be a boy beyond the age of chinuch but who is not yet old enough to ...


6

The process from the harvesting of the grapes until the completed wine product is sealed in the bottle is performed by Observant Jews.


6

I enjoy white Zinfandel. It comes in a nice pink shade, and it's got just enough sweetness to pull out of being truly dry. Baron Herzog makes it in California, and Carmel makes it in Israel. It looks like they can be found for under $10 and under $15, respectively.


6

If you like the idea of a decent wine (cabernet, etc.) but find them a touch too dry, try Herzog's Jeunesse (a semi-dry, usually too sweet for real dry wine drinkers). $10-12 a bottle.


6

Maybe the reason to fall asleep specifically through the process of drinking wine is to remember the miracle which was done through wine at the different wine parties in the Book of Esther as outlined here: Can you use Liquor to fulfill Ad Dlo Yoda? EDIT: I challenge your assumption that the two rules are separated. The Rambam writes in Megillah 2:15: ...


6

The דרכי משה ( in אורח חיים ס' תעד ס'ק יח ) brings the custom based on the מהרי'ל and the custom of the מהר'ש. He also states that the מהר'ש based it on the ספר אבי'ה - presumably the ראבי'ה. There are two things being symbolized. The use of the finger symbolizes the 'finger of G-d' and the number of times has a gematria of 16. The דרכי משה explains ...


6

From here: The Gemara states (Avodah Zara 57a) : "Rav Kahana and R. Asi said to Rav: You yourself said that a one day old Nochri makes Yayin Nesech (if he touches wine, even though he has no intention)! Rav: I meant only that one may not drink it, but one may benefit from it." Shmuel disagrees and holds that "only adults make Yayin Nesech, but children ...


6

The Shulchan Aruch in Yoreh Deah 124:8 says that a yisrael mumar traifs up the wine when he touches it, but he's considered trustworthy when he says he's done teshuvah.


6

Your question was asked of the Ohr Somayach "Ask the Rabbi" who answers about three things: 1) Extinguishing the havdalah candle immediately after havdalah 2) Extinguishing it in wine 3) Not blowing out candles in general On 2, he says, ""Wine spilling like water," says the Talmud, "is a sign of blessing." In order to start the week off right, we ...


6

I've been part of a group that did Hashgacha on a production of grape concentrate for the OU. The grapes are untouched by non-jewish hands from when the are loaded into the crusher until after the juice is boiled. The run was specifically for Grape Juice Concentrate. The grapes were taken directly from the field to the crusher and were completely processed ...


6

From the Baal Hatanya's Haggadah: ויכוון, שהכוס הוא סוד המלכות, ושופך מהיין שבתוכו סוד האף והזעם שבה על ידי כח הבינה לתוך כלי שבור סוד הקליפה שנקראת ארור One should have in mind that the cup represents sod hamalchut (the secret of sovereignty), and the wine that is being poured into the broken vessel represents the secret of anger and ...


6

A primary source would be the מדרש תנחומה in פרשת פקודי at סימן ב העת שחוקרין העדים על העבירה שאדם עושה, יוצאין הסנהדרין וכל ישראל עמם לרחוב העיר, ומוציאין לשם לאיש שהוא מחוייב סקילה או אחד מארבע מיתות בית דין, ויוצאין שנים מהם או שלשה הגדולים מהם ודורשין לעדים. וכששבין מלחקור, אומר להם, סברי מרנן. והם אומרים, אם לחיים לחיים, ואם למיתה למיתה. אם הוא ...


6

The Rosh ,based on the two sevaras given in Avoda Zara for the issur, explains that the issur of yayin nesech is not solely an issue of avoda zara but additionally an issue of mingling with non-Jews (משום בנותיהן). If this is so, he asks, why would mevushal wine be any less likely to cause mingling between jews and non-jews? He also asks even if one just ...


6

In regards to your "first" question, the reason that we do not say hagafen before they are processed should really be asked the other way around, which is why do we make hagafen after it is processed, as opposed to any other fruit which does not get a more specialized blessing? The answer is given in Berachos 35b that since wine is סעיד ומשמח, typically ...


6

Imrei Baruch says the following answers to your question. A: Chuzkuni - The brothers drank since at that moment there was no Gezaira yet for Stam Yainom. B: Medrosh Talpios: They drank out of "Aimas Hamalchus" C: He goes on to say that the brothers considered themselves as Bnai Noach and thus together with "Aimas Hamalchus" felt it was the proper thing to ...



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