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24

the question is more cultural than religious. The notion of mayo and white bread plays to the stereotype of the WASPish cuisine as opposed to the traditional eastern-european influenced foods which would have one expect traditional deli fare of pastrami on rye with mustard and maybe a pickle. the issue of dietary law is not at play here.


14

From what I can tell, either way you accent this word is probably fine. My understanding, based on Biblical grammar My understanding is that the accent in this case goes on the 'mo' syllable1, due to the rule of "nasog achor." This rule says that when multi-syllabic Word A is followed (without disjunctive cantillation) by Word B, and Word B has an accent ...


13

This is the interpretation of the Shem Mishmuel on the Parsha (5671). His reasoning is that the three 'blessings' of Sarah's tent correspond to three miracles that occurred in the Mishkan, the third of which was that the showbread remained fresh for the entire week. Therefore, he says that the 'blessing in the dough' means the same thing.


12

2 Samuel 15:12 "And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, from Giloh, as he offered the sacrifices. And the conspiracy was strong, and the people with Absalom were steadily increasing." The "friend" who betrays King David, that is mentioned in Psalms 41:10 (41:9 in Christian Bibles), and Psalms 55:14-15 (13-14, in ...


10

The Ha'amek Davar offers two explanations: His first answer is that a there was a constant miracle that the bread always stayed fresh for the week between its baking and its consumption. Similarly, the original bread miraculously stayed fresh for many months. His preferred answer is that the original bread was made by Betzalel just to demonstrate what it ...


9

A straightforward answer is provided by the Meiri (Beis HaB'chira, B'rachos 35a) and echoed by the Shita M'kubeztes (Brachos 35a), who write that the phrasing for each is based on verses pertaining to each (as mentioned in Michoel's answer and in Shalom's answer). Further, the Meiri indicates that borei p'ri ha'adama would also be suitable for bread, ...


9

There seems to be no known source for feeding the fish at Tashlich. As already noted, those who mention it then to be opposed to it. But the fact is that it is mentioned - and its origins seem to be almost as old as the Minhag of Tashlich. Regarding feeding the fish at Tashlich we could learn from the Aruch HaShulchan's opinion regarding feeding the birds ...


8

I'll ask it even stronger: What if someone is feeding you and you have no intention of using your hands to interact with the food at all? Well, the Shulchan Aruch rules in OC 163:2 that in such a case, only the one eating must wash his hands and not the one feeding. He doesn't mention that one would not say a bracha and the implication is that it's the same ...


8

The Bach in O.C. Siman 167 has a nice explanation of this. He starts by pointing out that the word "hamotzi" is the preferred word for the blessing, even though the word "motzi" would suffice, because "hamotzi" implies both past and future tense (Berachos 38a). The intent, he says, is both on this bread which came out of the ground, and on the bread that ...


7

The Shita Mekubetzes to Brochos 35a ask this, and explains that the choice of wording for the two blessings is in accordance with phrases found previously in Tanach - the blessing for bread is based on the verse (Tehillim 104:14) "להוציא לחם מן הארץ", whereas the blessing for vegetables comes from the verse (Devarim 26:2) "מראשית כל פרי האדמה".


7

This question is discussed in Chevel Nachalato 8:13, where a number of contemporary Rabbis' approaches are presented. R. Avigdor Nebenzahl writes that he knows of no good answer to the question, but does note some hints to the shtei halechem, such as Chabad's text of ושני שעירים לכפר as part of musaf. R. Ya'akov Epstein suggests that there is a hesitance ...


6

One who has a bandage on his hand which is not easily removable should wash as much of his hand as possible (even if that amount zero) and take care that any skin which could not be washed not directly touch the bread. Source: Shulchan Aruch OC 162:10, Magen Avraham sk 18, Mishna Brurah sk 68 and particularly 69 It would seem that the appropriate blessing ...


6

Actually, the Shulchan Aruch in OC 162:2 (agreed upon by the Rama) rules that you need to splash once per hand plus: one more splash if you are pouring less that a revi'it (86.4 mL) per splash in which case you need to splash twice per hand: once for the washing and once to remove the tamei water. (If you used a full revi'it than the water never becomes ...


6

I checked through the Nitei Gavriel on Nisuin and there is no mention of such a Minhag. I personally have also never heard or seen such a custom. The closest I found is the Rokeach 353 who mentions that after the Brachos of the Chuppa they give the Chassan and Kallah honey and cheese to eat based on the verse (Shir Hashirim 4:11) "Devash Vchalav Tachas ...


5

If it is Kosher pastrami and Kosher bread and Kosher mayonnaise there is nothing wrong. It is 100% permissible for one who keeps Kosher to eat.


5

Proper procedure? I don't think there is a preference. Hamotzi does not exempt wine ever (Shulchan Aruch OC 174:1) and if you drank wine before the bread it continues to exempt wine drunk after the bread (:4). Also, the after blessing on the bread exempts the wine, even if wine was only drunk before the bread, and certainly if it was drunk during the meal ...


5

Yalkut Yosef vol. 3 sim. 166 says MeIkar HaDin it is permissible to speak between Netilat Yadayim and Hamosi. Therefor it is permitted to ask for salt.


5

Based on the Divrei Yirmiyahu's commentary on Rambam Hilchot Brachot, Chapter 7, Halacha 5, it appears that the Baal HaBayit (who is cutting the bread), is supposed to place a piece of bread in front of everyone sitting at the table. He says that by doing so, the Baal HaBayit is honoring his guests. Placing it directly into the recipients hand would be like ...


5

It seems that the Taz is saying that one should object to feeding a vicious dog a loaf of bread with a needle in it, as a way of disposing of it. Rather, the proper way to kill the dog is with poison. It seems that, according to the Taz, giving the dog a loaf of bread with a needle in it is not, in this instance, a violation of tzaar baalei chaim nor of bal ...


5

Tif'eret Yosef OC 14 asks your specific question, concluding that the "bread" would be considered pat habaah bikisanin and not get a hamotzi under ordinary circumstances. (I do not expect this ruling is universally agreed upon. Compare, for instance, his reasoning to Aruch haShulchan OC 158:6 and note the ill-defined boundary in Mishna Berura 168 sk 33. See ...


5

There's an entire chapter of Shulchan Aruch (Yore Dea 112) — sixteen subsections plus all the commentaries and later works — devoted to this, so obviously answers here, including this one, can't do the topic justice. But the Star-K and the OU summarize the main points, qq.v., and I'll briefly summarize the summaries: It's forbidden unless a Jew ...


5

This is subject to a dispute among modern day poskim if the faucet has a din of a kli. Rav Elyashiv and Rav Ovadia Yosef both held it did have a din of a kli; thus, if no cup is available, one can turn the faucet on and off twice (or three if Sephardic) on each hand, since turning on the faucet is considered "koach gavra". This is not to be relied upon ...


5

In the seffer haminhagim of the Maharil, the source of tashlich quoted in the Ramma end of siman 583, he mentions in hilchos Rosh Hashana ois 9 when going to tashlich on Rosh Hashana to be carefull not to take food along so as not to feed the fish, which people would do for fun while they were there. It has been proposed that this seemingly innocent act of ...


5

This is not permitted because one of the restrictions of Pesach is that you are not allowed to derive any benefit from Chametz. See http://www.kosherquest.org/aboutpesach.php


5

In Psalms 104.14 it is written "Lehotzi lechem min ha'aretz" צְמִיחַ חָצִיר, לַבְּהֵמָה, וְעֵשֶׂב, לַעֲבֹדַת הָאָדָם; לְהוֹצִיא לֶחֶם, מִן-הָאָרֶץ. I have always assumed that this was the source of the text, and a shiur from Rav Ya'akov Nagan from Yeshivat Othniel also gives this source.


4

The Rashbam (Pesachim 106b sv DeChaviva) strongly implies that one says VaYechulu just before HaMotzi, presumably with the washing done before hand. The Aruch HaShulchan rules in 271:32 that Vayechulu can be said between washing and HaMotzi of kiddush as it is similar to the proverbial "pass the salt" which is permitted (per OC 167). This reasoning would ...


4

http://jcarrot.org/whats-so-jewish-about-bagels There is more than one answer to this question, the most popular attributing the creation of bagels to a Jewish baker living in 1683 Vienna. According to folklore, this unnamed man invented the bagel as a tribute to King John III Sobieski of Poland.


4

According to this (which includes footnotes to the original sources) the bracha is Mezonot. There are two main instances where the bracha on bread is Mezonot: when small pieces of bread are mixed with other ingredients, to the p[o]int that they are no longer recognizable as bread when small pieces of bread are cooked When bread is 1) ...


4

There is a requirement to eat bread for first two meals of Shabbos, as per the Shulchan Aruch Orach Chaim Siman 274:4. However, the Mishna Berura Siman 291:1 Sif Katan 3 notes that Shabbos meals were given for oneg meaning pleasure, not for tzar meaning pain or unpleasantness. The sefer Shemiras Shabbos K'Hilchasa therefore rules in chapter 54 paragraph 35 ...


4

According to this article by Rabbi Shlomo Riskin, Rav Soloveitchik explained the special nature of bread as relating to the degree of human involvement required to turn G-d's creation (stalks of wheat) into edible bread. Rav Soloveitchik explained as follows: Concerning the Seven Species, the partnership between G-d and humans is limited, with the ...


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