There is a debate, whether its blessing should be borei peri haadamah or shehakol (see also the discussion in Berakhot 37a). The reasoning is that teff is not edible on its own, but you have to grind it and then process it. Therefore, R' Yitzhak Yosef rules citing his father that it should be haadamah, and this is what his followers say:
ואם הטף מגדלים אותו ...
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 ...
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 ...
Wikipedia brings the following quote from Rabbi Maimon, father of the Rambam:
"אין להקל בשום מנהג ואפילו מנהג קל. ויתחייב כל נכון לו עשות משתה ושמחה ומאכל, לפרסם הנס שעשה השם יתברך עמנו באותם הימים. ופשט המנהג לעשות סופגנין, בערבי אלספינג, והם הצפחיות בדבש, ובתרגום: האיסקריטין, והוא מנהג הקדמונים משום שהם קלויים בשמן, זכר לברכתו"
Admittingly, though, he ...
Rav Matisyuha Solomon quotes a similar episode he heard from Reb Leib Gurwitz about Rav Yeruchem.
In response to a maskil that made fun of Torah Jews as "Asher Yotzar people", as if they do nothing but say the Asher Yotzar all day. Rav Yeruchem responded with a long talk about the potential danger involved in bathroom use. He ended by saying that if after ...
Community Wiki - feel free to add suggestions
In addition to products mentioned in the OP, here are some suggestions from personal experience as a shopper:
Kosher grape juice and kosher wine (made from grapes) are important, as they are typically used for kiddush and havdala.
Full-sized matzo (such as this product, where each matzo wafer is 28 grams), as ...
All dairy products are forbidden with meat products. The law is that three aspects are forbidden.
Meat and milk products (including butter and cheese) may not be cooked together
Meat and milk products may not be eaten together
Mixed milk products and meat may not have any benefit (such as selling to a non-Jew)
I have shown two articles that discuss this ...
Shulchan Aruch, Orach Chaim 196:1 says that you shouldn't:
אבל [צ"ל אכל] דבר איסור אף על פי שאינו אלא מדרבנן אין מזמנין עליו ואין מברכין עליו לא בתחלה ולא בסוף:
One who ate a forbidden food, even if it's forbidden only Rabbinically, cannot be included in a mezuman [a quorum for Grace After Meals], and does not recite a blessing before or after eating ...
Rashi explains that the reason why one who eats outside is invalid to give testimony is because he does not care about basic dignity. This is clearly not relevant to those who eat in a place where it is quite normal to eat.
Reminder:Like any library, Mi Yodeya offers tons of great information, but does not offer personalized, professional advice, and does not take the place of seeking such advice from your rabbi.
The Shulchan Aruch in O"C 288:2-3 says:
י"א שאדם שמזיק לו האכילה דאז עונג הוא לו שלא לאכול לא יאכל: הגה וכן מי שיש לו עונג אם יבכה כדי שילך הצער מלבו מותר ...
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 ...
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 ...
According to Wiktionary:
In Yiddish, פּאַרעוו (parev) is the predicative form and פּאַרעווע (pareve) the attributive form of the adjective. Some speakers familiar with Yiddish use this distribution in English as well, e.g. My mom made a pareve casserole but This casserole is parev.
The Beis Yosef Orach chaim 297 quotes an opinion which the Magein Avraham 297,1 supports, that one can make a Brocho of Borei minei Besamim on smelling a Regular bun that emits a nice smell when its hot - Though the Aruch Hashulchan Orach Chaim 297,5 mentions that this is not the practiced Minhag:
יש אומרים דאפילו על פת חם מבדילין (עיין ב"י ומג"א), ולא ...
Measuring precisely is forbidden on Yom Tov because it resembles mundane acts (uvdin d'chol). However some permit using measuring instruments (e.g., baking cups) if one uses them for approximate measures (some even permit if it is critical to the recipe and is done all the time). There are also exceptions for the sake of a mitzva (e.g., measuring a mikve or ...
I've been around practicing Jews, including gefilte fish eaters, all my life, and have never heard of such a tradition. Many Jews eat gefilte fish weekly or even more often; many never eat it at all. I've never heard of a practice of eating it specifically on Passover. Indeed, many Jews won't eat any fish — gefilte or other — on Passover.
I can ...
In a lengthy comment on this Talmudic passage in Ben Yehoyada, R. Joseph Hayyim of Baghdad addresses this question.
He begins with a different question: how is it possible that R. Nachman was unaware of the law that one must not talk while eating? Furthermore, how could R. Yitzchak respond? The very statement he was quoting forbids making the statement! ...
Maachalot asurot 2.8
...ב,ח במה דברים אמורים, בשאכל מהן אחר מיתתן. אבל החותך אבר מן החי מן אחד מהן, ואכלו--אינו לוקה עליו, עד שיהיה בו כזית; וכולן מצטרפין לכזית. אכל אבר שלם מן השרץ אחר שמת--אינו לוקה, עד שיהיה בו כעדשה.
ואיסור אבר מן החי נוהג בבהמה חיה ועוף--בטהורים, אבל לא בטמאים.
ה,ב אחד אבר שיש בו בשר וגידים ועצמות, כגון ...
In moderation meat isn't bad for you.
In this article on the issue, the bottom line is:
Unprocessed and properly cooked meat has many nutrients and may have some health benefits. If you enjoy eating meat, there is no compelling health or nutritional reason to stop.
God wants us to enjoy in a reasonable fashion!
Rav Reisman is quoted as answering the question here
Rav Yisroel Reisman (Ki Savo 5775) offers a beautiful insight which
provides a brilliant perspective for life. Date honey generally
doesn’t take much effort to obtain, as the sweet nectar often flows
out of the fruit and coats each one with a sweet and sticky outer
layer. On the other hand, bee ...
According to Levush [O”Ch 583] honey is a custom of Ashkenaz. Apparently, when the custom developed, date honey was not available. In fact, since dates are one of the symbolic foods for Rosh Hashana [Krisus 6a] it is possible that the custom of eating honey was a substitute for dates.
Some explain bee honey as symbolizing turning the harshness of last ...
OUKosher writes here:
"Darchei Teshuvah cites two opinions as to whether the principle of
bitul b’shishim applies to meat and fish – some hold that it does,
while others argue that the halachos of sakanah/danger are stricter
than those of issur/forbidden foods and bitul b’shishim doesn’t apply.
This (and other related issues) lies at the crux of ...
I have several suggestions.
This is a Gzeira. Which means it does not actually add heat. But if these are allowed, someone may end up using live coals.
If the sun was baking any of these items like sand or salt all day long, the sand and salt are indeed hotter than the pot of food and can cook the food by adding heat.
Danny provided the Halachic (minimalistic approach) which can be summarized in "חציו לכם" (half of it for your own pleasure) while there's an opposite Hassidic/Kabbalic/maximalistic approach worth to be mentioned.
Just as our tables hint on the main altar ("זה השלחן אשר לפני ה'") and our meals to the sacrifices, a man eats his meals on his tables to please ...
I found in Sefer Devarcha Yair 2:34 who discusses this issue in depth bringing all sources. If you want to see all the back and forth see the teshuvah inside.
His conclusion :
It is not proper for a Talmid Chacham or Ben Torah to eat in public even if its an area with a small amount of people. So too they shouldn't drink even water in public.
For a regular ...
I don't know if it's allowed on this site but I think the OP needs an answer from an outsider.
If this is inappropriate here, please feel free to delete it.
If any of it is factually incorrect, please correct it.
If any of it is inadvertently offensive, please let me know.
(In particular, Turk Hill's comment inspired this; I'm definitely not ridiculing it.)
It will sound crazy but I would suggest Rabbi Moshe Trager who is in California.
He has done a lot of work in his life with both supervision and actually owning and running a kosher restaurant. He’s a very talented and gifted guy.
He may be able to help you in a consulting capacity. He is currently serving as a Mohel in Southern California.
This is his ...