He already said God's name in vain since non-kosher food doesn't warrant a blessing. Eating the food now isn't going to help that.
אכל דבר איסור, אף על פי שאינו אסור אלא מדרבנן, אין מזמנין עליו ואין מברכין עליו לא בתחלה ולא בסוף. (שולחן ערוך או"ח סימן קצו:א)
If one ate something prohibited, even if it was only prohibited rabbinically, one does not ...
This is a great question, which is debated by two of the great Acharonim. The gemara in Sanhedrin 74b considers that specific details of Jewish law might apply to Bnei Noach when they intersect with their mitzvot, since they are included in the "associated rules" (avizrayhu) of those mitzvot. (The specific example there is not relevant to us.)
There are ...
The Shulchan Aruch writes explicitly in O"C 204:9 that if one eats foods that are normally forbidden but are now permitted, one does say a Bracha on it.
אכל מאכל או משקה של איסור מפני הסכנה מברך עליו תחלה וסוף:
The Mishna Berurah in note 48 explains the reasoning. Since there is no longer a prohibition to eat the item and one is enjoying it, you have to ...
Shellfish do not have fins and scales. As the pasuk Shmini 11:9 says
Among all [creatures] that are in the water, you may eat these: Any
[of the creatures] in the water that has fins and scales, those you
may eat, whether [it lives] in the waters, in the seas or in the
fins: Heb. סְנַפִּיר. These are [the wing-like ...
A Google image search on frozen potatoes shows only cooked/roasted/prepared potatoes (although this might depend by region). If frozen potatoes are cooked, that would be enough reason to justify a hekhsher. R Elefant, the COO of OU Kosher, said that in some cases, the same steam pipe is used to heat vegetables in one industrial pot, and pork and beans in ...
R Yair Spolter and R Shraga Simmons discuss such a case in their series of lessons of blessings (here) and answer one does not need a new blessing.
A bracha includes whatever foods you intended to eat at the time you
said the bracha. [...] What if you had no specific intent? [...] It
depends. In certain situations we assume that – even though you had ...
Yes, the incantation will work today, but only if you are precise in your pronunciation of the Hebrew letters, in the manner that Chazal historically pronounced them. This is the only incantation which is not superstition, because it makes total rational sense that it will work.
As I explain here:
by holding the same food over his head, he stretches his ...
In the English version of Shemirath Shabbath k'Hilchata (11:10), R' Yehoshua Neuwirth is strict and writes:
When removing the shell from an egg, one should be careful not to
break through any letters or designs which may be stamped on it.
but he is most likely speaking of hand-removing the shell while your case is slightly different.
I believe that, ...
The commentaries to Shulchan Aruch Orach Hayim 167:6 discuss your question. In the words of the halachafortoday site (under July 24, 2009), one needs to swallow a bit
After a Bracha is recited it is best not to speak while chewing the
first bite, until after a bit was swallowed. There is no need for a
Kzayis to be swallowed before talking. [...]
This question is addressed in Einei Shmuel, a commentary on Aggadic passages:
וכתבו התו' דהיינו דווקא במידי דאכילה ואמר מורי ז"ל הטעם דמה שמשמרין מאכילת איסור דווקא דהלא באמת שוגג אין כאן איסור כיון דלא ידע מהאיסור ול"ש בשוגג תקלה כיון דאינו עושה איסור כלל אמנם אם יאכל אדם סם המות אף דהאכילה היה בשוגג בוודאי יזיק לו ויימות ממנו וכ"כ באכילת איסור שמטמטם ...
Yes, if he hasn't finished his meal, he should say the bracha before continuing to eat. Sulchan Aruch Orach Chaim 167:8:
If one forgot himself and began to eat without having made the blessing HaMotzi, then if he realised this during the meal he should make the blessing then.
Even if he's not hungry anymore, he should eat a little more so that he can say ...
There are a number of potential issues with smoothies
the milk or yoghurt: which might or might not be chalav Israel for those who pay attention to this
fruit: particularly strawberries or raspberries commonly contain insects: however since they are crushed ou pureed this is not an issue (see here from R Moishe Dovid Lebovits)
other fruit juices used if any:...
The Yalqut Reubeni (here, s.v. מה) addresses this question and quotes from a collection ‘Sode Raza’ (attributed to student(s) of R. Yehudah HaChasid) that the layer of dew would bring forth vegetables for the animals.
It depends why you want to melt the chocolate chips.
Chocolate is a special food in that it is already cooked (see here) but turns into a semi-liquid once heated. The rule for dry solids that turn into liquids once heated (e.g., sugar, baby formula) is that they cannot be reheated above yad soledet bo (109-113 degrees F, 43-45 degrees C) because of the rule ...
The Rambam defines the parameters of a Rasha Hilchos Eidus 10,2 as someone who transgresses a negative Mitzva, and that person cannot testify:
אי זהו רשע כל שעבר עבירה שחייבין עליה מלקות זהו רשע ופסול שהרי התורה קראה למחוייב מלקות רשע
So a Kohein who married a Divorcee cannot testify because he transgresses Vayikra 21,7:
"ואשה גרושה מאישה לא יקחו"
Being that you provided answers for the preparation of cakes and kneading, I will try to answer why he told her to make three Se'ah of flour:
Your question is valid according to most mefarshim, who say that she was supposed to take only the purest flour from these three se'ah (1/3 of an Ephah, a tremendous amount), until it would reach a ...
I read a responsum years ago that said that if the gift giver feels he would not consume the item due to a personal chumra and the recipient would (e.g. I keep pat yisrael and you don't, here's a nice kosher pat palter loaf of bread) it was fine, but if there was doubt as to whether the item was actually kosher (e.g. I don't trust Octagon-K and think their ...
Buyers of kosher products in the US are not necessarily Jews. To take just two examples
Millions of Muslims throughout the world follow a dietary regimen
similar to the kosher code. Since they recognize that food products
bearing a kosher symbol conform to the requirements of Halal, foods
certified as kosher have a broad appeal to ...
This article from Star K says in part:
Similarly, fish gelatin must be produced from a kosher species of fish
if it is to be considered kosher. The use of fish gelatin with meat
foods poses an interesting question. As previously noted, the Shulchan
Aruch (Yoreh Deah 116) prohibits the cooking of meat and fish together
due to health concerns. We ...
The Mishna Brura Orach Chaim 340,4 note 8 says that marking a "stamp" -with liquid- recognisable pictures that artisans draw is forbidden as a Tolda (sub category) of ksiva (writing):
הרושם רשמים וצורות בכותל בשטר וכיוצא בהן כדרך שהציירים רושמים ה"ז תולדת כותב וחייב משום כותב
It is forbidden Mideoita if it is marked on a permanent surface with permanent ...
Ralbag in his commentary to Genesis 1:29 explains that nothing changed, and man was in fact allowed to eat meat all along. He quotes the Talmudic statement that there was in fact a change, and says that this exposition of some of the Sages is "an utter falsehood from which it is fitting for every man of intelligence to flee". He argues that it is a ...
Moshe Rabbeinu, while he was grazing Yisro's flock, came to the area of Mt. Sinai, which shows that there was plenty of grazing fields out there in the wilderness (source pasted below).
The word "midbar" does not necessarily mean dry like the Sahara, it just means an area that is not settled, a "wilderness," but it could still have lots of grassy hills and ...
R Chaim Gross and R Shraga Simmons answer this question in their series on blessings (here) quoting Mishna Brura 210:1
[What is the blessing if] you ate a half-kezayit of crackers and a half-kezayit of apple? The
proper bracha achrona is Borei Nefashot. The reason is because the
apple cannot "go up" in status to combine and obligate Al HaMichya,
Mishna Berura 473.4 sk 32
(לב) וכן נוהגין בעירנו - לצלות הביצה. ואסור לאכול הזרוע בלילה דאין אוכלין צלי בלילה אבל הביצה אף שהיא צלויה מותר שאין איסור צלי בביצה ולפ"ז אסור לצלות הזרוע בלילה אלא מבעו"י אם לא שדעתו לאכלו למחר באותו היום וע"כ אם שכח וצלאו בלילה יזהר לאכלו מחר בבקר כ"כ המ"א ושארי אחרונים ואם דעתו שלא לאכול הביצה עד ליל ב' גם הביצה אסור לצלותה ...
The Darkei Moshe (Rema) Orach CHaim 475,10 gives the final verdict:
כתב מהרי"ו בדרשותיו שצריך לצלות הזרוע והביצה מבע"י דהואיל שאינו אוכלו בי"ט אסור לצלותו בי"ט ונראה דאם רוצה לאכלו בי"ט ראשון ולעשות אחרות לליל י"ט שני דרשות בידו ואז יוכל לצלות אף בי"ט הואיל שאכלו באותו יום ולא כתב מהרי"ו אלא לפי המנהג שנוהגים להשהותו עד ליל ב':
The Mahariv says one ...
The Gemara in Avodah Zara 35b says that one of the reasons why Gevinas Akum is assur is because they use "שרף של ערלה", or the sap of a tree that is assur because of orlah, as a rennet. This is noteworthy because Orlah only applies to the fruit of a tree (and the shomer l'pri, see Brachos 36b). It is permitted to use the parts of a tree that are not the ...
The Rambam (Brochos, 1.19) writes that one does not make a Brocho on food which is forbidden.
The reasoning is because בוצע ברך ניאץ ה׳ (Kesef Mishne); similar to the Halacha of Mitzvah Haba B'avaira. This rationale is evident from the Rambam's reference to the principle when when discussing Mitzvah Haba Bavaira.
Rambam Chometz uMatzah 6:7
אין אדם ...
The Torah writes (Vayikra 20:23)
You shall not follow the practices of the nation that I am driving out
before you. For it is because they did all these things that I
Writes the Sefer HaChinuch 262
[...] And the law is the same for all the nations, since the matter is
that they turn away from [following] God, and worship idolatry. ...