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6

Red is described as preferable, though white is always acceptable if necessary. (Or perhaps even if it's a type of wine you strongly prefer.) During times of the blood libels, white wine was actually recommended for the seder as no one could claim you were hiding blood in your glass. For regular kiddush, the Gemara says you can use freshly-squeezed grapes. ...


5

Well if you are dying of thirst and the only liquid available is not kosher, I guess you could drink it. But otherwise -- there are other ways to fulfill your mitzva of kiddush. If you had no food around whatsoever, you'd still get the Biblical mitzva by saying the prayers (and thus "remembering the Sabbath day"). Otherwise: well if you can get to a grocery ...


2

Yes, one is chayiv to make an al hagafen since there is no special exclusion on the chiyuv of making an al hagafen for havdala. (In fact, not a proof but, the Aruch Hashulchan actually maintains that we don't generally make a bracha on besamim but do for havdala.)


2

Regarding neveilah (See Bechoros 23), there would be no distinction to be made if you were wearing a glove or you sat on a dead animal (though sitting on a pillow on TOP of the animal would be different). The conveyance of Tumas maga happens irrespective of your clothes, which are considered batel to your body. The issue regarding yayn nesech is its use for ...


2

See J. David Bleich's article "May a Sabbath-Desecrator Drink Wine?" http://traditionarchive.org/news/article.cfm?id=105659


2

You cannot undo Yayin Nesech. Once it's forbidden it remains so. That would mean that you have to add the honey before the non-Jew touches the wine, in order to prevent it from becoming Yayin Nesech. See for example, the Kitzur Shulchan Aruch in סימן מז - הלכות סתם יינם that (strong) vinegar cannot become Yayin Nesech, however, making vinegar from Yayin ...


2

This yeshiva.org.il article suggests an answer to your question: This is because wine is unique in that not only does it satiate, it also gladdens the heart. In addition, each type of wine has its own unique character, and when additional types of wine are consumed in company there is greater joy. This is why the sages instituted a special blessing over ...


1

look at the biur halacha 695, d.h. "chayav inish", who spells out the potential problem: חייב איניש וכו' - וא"ת האיך יחייבו חז"ל מה שנזכר בתורה ובנביאים בכמה מקומות השיכרות למכשול גדול וי"ל מפני שכל הניסים שנעשו לישראל בימי אחשורוש היו ע"י משתה כי בתחלה נטרדה ושתי ע"י משתה ובאה אסתר וכן ענין המן ומפלתו היה ע"י משתה ולכן חייבו חכמים להשתכר עד כדי שיהא נזכר ...


1

While the rabbinic understanding is sourced in Talmud Bavli Berachot 35b, it is based on the specific biblical (albeit, Ketuvim) application of 'to gladden/be happy' found in Psalms 104:15.


1

Since the glass or bottle of wine is on the table when the original beracha of "borei pri ha'gafen" was made, I don't see why one should consider making "hatov ve'ha'maytiv." On a secondary note, I seriously doubt that anyone can notice a marked improvement in a glass of wine afte five minutes unless they talk themselves into it. I used to sell wine and ...


1

Rav Shmuel Kaminetsky in Kovetz Halchos 9:18,19 holds one should make havdallah on wine and the person making it should drink the wine and they can use a regular size cup and finish all the contents. In the footnotes(18) its brought that Rav Shlomo Zalman Aurabach would drink the wine himself instead of giving it to a katan. Rav Moshe also held that one ...



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