Dinim notes - Bishul... Deena Goldberg

Bishul
1) The basic premise of the melocha
2) The din of אש and תולדות אש
3) The rule if אין בישול אחר בישול בדבר יבש
4) The גזירת חכמים with regard to bishul

מחלוקת: is the אב מלאכה baking(אופה) or cooking(bishul)? This melocha is the last of the סידורא דפת so you’d thing that it should be אופה because the bread got baked. However, most rishonim hold that סידורא דפת is symbolic and baking was not a אב מלאכה {because some say that the מלאכת המשכן are the preparatory melachos and not the function melachos.} {And they cooked the dyes for the יריעות}

Bishul: causing a change in a food or substance by the use of heat.
The first 3 parts of the melocha apply to these words.
1) Basic Premise--causing a change in a substance with heat (soft to hard/hard to soft).
a. צלי- roasting
b. בישול- cooking
c. אופה- baking
d. טיגון- frying

Bishul is in a liquid- the change takes place in the substance while it’s in a hot liquid
צלי is without liquid- dry heat
אופה- is without liquid- dry heat
(צלי makes the hard to soft with a flame but אופה makes the soft too hard with a flame). טיגון is frying or sautéing with a small amount of oil (deep frying is considered אופה).
But what is causation in this case? What does it mean to cause a change?
Even making an indirect change (ex. I put a pot on the flame but I didn’t make it hot it was the flame that did it-still it’s indirectly my fault). The main changes that occur in food or drinks: inedible to edible.
So if a food in its raw state is edible is doing bishul on it אסור? (Ex. baked apple)
There is no אסור דאורייתא. However, bishul is applicable to food and non food alike. For ex. if you put a blech on the fire it’s usually ok unless a physical change will occur to it (change colors). Heat has to be hot enough to cause change. Not all heats cause bishul (solar heat). דאורייתא you’re allowed to boil your water with solar heat. But most types of solar heat are אסור דאורייתא.
Shiur bishul- the change is from inedible to edible
When does the change occur? Chazal say that the minimum for food is מאכל בן דרוסאי-the food of a refugee. The amount of time someone would wait if they were on the run or had no time. It’s a machlokes whether this is ½ or 1/3 of bishul. For liquid its יד סולדת when it reaches 110 F. The higher shiur is 160-170. Why is this bishul if the drink was already edible? Because heat is an important factor to people when it comes to liquids (you spill out cold coffee). Boiling isn’t the change here because it changes from liquid to gas. So it doesn’t really apply here.
All melachos have an act however bishul doesn’t because you don’t actually do you cause it. Why is it a problem? The act you did of contacting a substance with heat is the melacha. The rest which happens on its own is caused because of that. So therefore it can happen many times to a substance because you keep contacting it with heat.

There are methods of kiruv bishul- causing bishul to accelerate (although it would cook anyway)
• Moving food closer to heat-קירוב על האש
• Covering a pot while it’s on the flame-לכסות הקדרה
• Stirring-מגיס (because it causes it to cook more even- top gets hot)
• Removing some of the substance so that the remaining part will cook faster- פינוי התבשיל
Therefore make sure the food is cooked before shabbos so if you do any of the above you won’t be עובר on bishul. For the water in an urn to be considered cooked, use the higher shiur of יד סולדת.

2) אש and תולדות אש-a substance that gives off heat without its original source
There are different types of heat. For ex. you can either scramble an egg on a flame (active heat) or you can scramble it on a preheated pan (absorbed heat).
Sometimes you don’t even realize that the food got cooked because only the outer layer got affected.
There are about 6-7 levels of absorbed heat. It can even be done with hot foods. For ex., you pour hot gravy on an onion so it gets cooked.
There are 6 levels (plus another possible one).
• כלי ראשון
• עירוי
• כלי שני
• כלי שלישי
• כף
• דבר גוש
The כלי ראשון is the pot-the container cooked on the flame. If it’s on the flame, its כלי ראשון על האש. If it isn’t on the flame it’s called כלי ראשון שהותר מן האש. Almost anytime you put something into the pot it will cook so it’s אסור to put food in.
The כלי שני is the container you transfer the food into. If it was poured in it’s considered a complete כלי שני, if it was ladled in it’s a שאלה whether it’s considered a complete כלי שני.
The halachos of bishul don’t go according to physics (ex. יד סולדת isn’t the same as boiling pt.).
יד סולדת can be achieved by a direct or indirect heat. It’s like putting a food on an electric rod that had just had electricity running through. Or like putting a hot food onto a cold food so that the cold food will get cooked. Not all heat is the same. Although תולדות אש can cause bishul, not all types of it will. However אש always causes bishul.
When you cook with solar heat it’s not אסור דאורייתא however its אסור דרבנן (to make it look like bishul)because it looks like bishul. There is solar heat and secondary solar heat. Secondary solar heat is אסור because it will look like תולדות אש. For ex., you’ll see someone frying an egg on a preheated pan and you’ll think he heated it on a fire. But if you see someone cooking directly by using solar heat you won’t confuse it with anything else.


 כלי ראשון
While it’s on the fire is considered אש. When it’s not on the fire it’s considered תולדות אש. Anything that you’ll put into it will get cooked with one exception בשרא דתורא- ox meat- because it’s so tough- so that needs to be directly on the flame and not on תולדות אש. Let’s say you poured water the pot that’s not on the flame to cool it down its bishul because you cooked the water.
 כלי שני
It’s the container that you pour the contents of the pot into. If some of the food you put into it will get cooked it’s a כלי שני. קלי הבישול are foods that will get cooked in a כלי שני. חומר הבישול wont (they’re resistant to heat) however we don’t really know what’s the חומרי הבישול so we treat most foods as if they’re קלי הבישול.
Foods that we know are חומרי הבישול: water (so you can put an ice cube into hot foods), olive oil, fresh cinnamon sticks, fresh ginger and ox meat. But once any of these things are ground up and flaky they become קלי הבישול. Anything that is flaky and thin is considered קלי הבישול. Mined salt is a שאלה, but regular table salt (coarse salt not included) is fine because it has been processed and has undergone some heat. So you can put it into a כלי שני.
 ערוי
It’s a hot stream of liquid being poured into something. It gets cooled somewhat by the air so therefore it only causes bishul on the outer layer- קליפה. Therefore you can pour hot water on a baby bottle because it only cooks the outside of the bottle and the drink inside is unaffected. As a general rule if you cannot pour something into a כלי ראשון you may not do עירוי with it.
 כף
It’s a serving spoon or ladle. Some say that it’s counted as a כלי on its own and it will make the next one be a כלי שני as opposed to a כלי ראשון or a כלי שלישי as opposed to a כלי שני.
There are 3 levels
1- חומרי הבישול
2- Semi חומרי הבישול
3- קלי הבישול
There is a kind of fish called קולית הספנין that if you put this into a כלי שני it will get cooked. It’s one of the קלי הבישול. You’re not allowed to put tea bags into a כלי שני because its קלי הבישול. Poskim aren’t sure about כף, some say you can use it as a כלי ראשון but others say it’s not because it never cooked over the flame, so it must be a כלי שני. But some say if you put it into the soup it assumes the level of the soup. So then it’s still a כלי ראשון. So the next bowl is either a כלי שני or a כלי שלישי. Which one is it? It makes a big difference whether the bowl is a כלי שני or a כלי שלישי because you cannot put קלי הבישול into a כלי שני. So the Mishnah Berurah says that since we don’t know, we should be machmir and consider it to be a כלי שני (so don’t put in any קלי הבישול). However you may put in one of the קלי הבישול that’s already been cooked or baked because אין בישול אחר בישול בדבר יבש. אין בישול אחר בישול בדבר יבש is a ספק so don’t use it when bowl is surely a כלי שני but when it’s a ספק כלי שני or a כלי שלישי you can rely on it. So you may put matzah/ croutons etc. in soup but not spices because it’s fresh. (Croutons are deep fried which is the same as bishul so its fine. Matzah is done with אפייה and not bishul so you can’t say אין בישול אחר בישול because maybe יש בישול אחר אפייה so it’s different than croutons. So why is it permissible? Because בישול אחר אפייה is a ספק and so is כף. So if you ladle it out it’s not for sure a כלי שני so it’s ok.)
However, do not keep ladle sitting in soup, but keep it out and only dip it into the bowl when necessary.
 דבר גוש
It’s when the food is thick (for ex., cholent, mashed potatoes). That always has the din of a כלי ראשון. So whatever number כלי it is in, it’s not allowed to have another food put into it. Then if you spoon it out onto a plate, it’s a ספק whether it’s a כלי שני or a כלי ראשון. So only put in חומרי הבישול.
Liquids that have been cooked but cooled down are a problem to reheat. But you usually can be מיקל.
Some poskim say that a דבר גוש always gives its container the din of a כלי ראשון. We are machmir to hold this way. (When the דבר גוש is in a liquid it doesn’t always have the din of a כלי ראשון) You can put salt in because it’s a ספק and a דבר גוש is also a ספק so there’s room to מיקל. But some are still machmir not to. Other than that לכתחילה you should only put in cooked foods or drinks. You cannot put in raw food or drinks. Let’s say you have cholent on a plate next to coleslaw- it’s a problem if they touch because the דבר גוש might cook the coleslaw. It’s questionable-don’t do it! Can you put ketchup onto hot chicken even though ketchup is cooked? Maybe you’d think no because it’s not a דבר גוש. R’ Moshe Feinstein said its ok. (Explained below)
3) בישול אחר בישול
We have a כלל of אין בישול אחר בישול בדבר יבש. That means that you can put a cooked food even into a כלי ראשון because bishul won’t happen again. But it must be a כלי ראשון שהותר מן האש (can’t be on the fire).
But there are 2 conditions
a) The food must be a דבר יבש not a דבר לח.
b) It must be the same type of bishul previously done to the food (for ex. Fried chicken can be refried but not baked).
Making a tea
Teabags are קלי הבישול (make sure they’re kosher). If you pour water directly from the urn and then put the teabag into it its bishul (because its עירוי כלי ראשון). If you pour water from a כלי ראשון and then put the teabag into it its אסור (because you can’t be סומך on עירוי כלי ראשון). But you can put the teabag into a כלי שלישי. It’s good to make tea cense before Shabbos, kept warm and on Shabbos put it into a cup of hot כלי שני water (tea cense- soak tea bags in warm water). Why can’t you pour water into soaked tea bags? Because then you’ll be doing עירוי and the tea bag itself will get cooked but not the contents.
You can reheat a דבר לח that is warm but not if it’s not longer warm enough that someone wouldn’t eat it. So if you have a bowl of soup that has been cooled down, if it didn’t yet reach the level that it wouldn’t taste good enough to eat it you can reheat it.
If you have a glass that is still drying off and now you want to pour in a hot liquid you should dry it off first. That’s if it’s an accumulation of liquid in it. But if there are just residual droplets its fine even if it’s cold.
4) גזירת חכמים
There are 4 גזירות
i. שהי-יה- the requirement of putting a blech on a stovetop. שהי-יה means to remain- nothing happening. Even though מן התורה you could start cooking (causing change) sometime right before shabbos, the chachomim made this אור
ii. חזרה- the prohibition of putting something on the blech or back on the blech. Even if you put something into a pot that had food and then returned the pot to the blech, that’s חזרה to the new food you put in even if it’s not חזרה to the pot itself because you fulfilled the certain conditions: עודה בידו, and having in mind to put back the pot onto the blech. Its חזרה because you added something new.
iii. הטמנה- insulating a hot food before shabbos while its still on its source of heat. This is הטמנה בדבר שמוסיף הבל. Its מותר if its הטמנה בדבר שאינו מוסיף הבל and it’s before shabbos.
iv. רחיצה- you cannot shower on shabbos or yom tov.
שהי-יה
You must cover the stove with a blech. You cannot leave a pot of raw food to remain of an open flame (if you put it on night before shabbos). So put a blech- this allows a pot of food to be put on a flame because now the flame is covered. Not every covering can do the job. If it’s not properly covered it does not fill the conditions of גרופה קטומה. So you can’t use such a blech. But if the blech is גרופה קטומה its fine. But you should know that although it’s not אסור to put a pot of raw food on the blech right before shabbos it’s not recommended because maybe you’ll do חזרה of kiruv bishul.
An oven has a flame but you can’t see it so you might think its fine. But it’s not because you can’t see it rather it’s not גרופה קטומה because if you look hard enough you’ll see it. Why do flames need to be covered? 1~because the chachamim were afraid שמא יחטה בגחלים- maybe he’ll fan the flames of the coals. So if you hide it you won’t fan the flames. This is גרופה. 2~ because we want a היכר that it’s not allowed so we cover it. This is קטומה.
We pasken that just the flames must be covered but there are those that say also knobs have to be covered- so blechs have a front.
שהי-יה doesn’t technically apply if food is completely cooked (at least מאכל בן דרוסאי). But still you should user a blech because it otherwise looks like a זלזול because everybody does it.
If you have a blech you may take food that’s raw and put it on the blech right before shabbos.
An oven isn’t considered covered so its not גרופה קטומה. Even though the flame isn’t very visible it’s a problem because the דרך העולם is to cook on there. So if its not at least 1/3 cooked before shabbos you can’t put food in there. לכתחילה 1* you’re food should be at least מאכל בן דרוסאי 2* you should cover you’re flame with a blech.
חזרה
You cannot return food the flame even if theres a blech and even if its not bishul (its already been cooked). So you can use a הפסק קדירה- put it on top of a pot (some people use an upside down plate on the blech but not everybody agrees because they say that it needs to have food in it). Why? So it won’t look like bishul. Therefore if you want to take it off how can do a kosher חזרה?
 When you take it off and put it back on it must be fully cooked
 When you take it off you must have in mind to put it back (be חוזר)- דעתו להחזיר
 The whole time that it’s off the flame you need to be holding it or grasping it even if it’s down on the counter.
 When you put it back it needs to be warm
 When you put it back you must put it on a blech – you cannot put it back into the oven
So a crock pot needs a קטומה in order to do חזרה with it. Some say that its considered as though it already has a kosher covering but it’s advisable to make a blech for it by putting in aluminum foil. Also crock pots don’t have a problem with שהי-יה if it’s completely cooked or at least 1/3 cooked before shabbos.
R’ Moshe: blechs have 3 areas
 אש- where the fire is
 יד סולדת- area close enough around the fire that is ד סולדת
 צינו- beyond that (not as hot)
You may move the pot back and forth between אש and יד סולדת without any conditions. But if you want to move between אש and צינו (it’s like a regular countertop) so you need the conditions when you dish out cholent don’t do it over אש because its מגיס.
הטמנה
הטמנה is a גזירת חכמים of bishul. It means להטמין – to hide – insulating a hot food by covering it. Why was the גזירה made? For the times of the gemara but we keep them. After they cooked food they either put it in sand or wool material or coals so they made this אסורbecause they might fan the flames.
There are 2 types
a. הטמנה בדבר המעמיד הבל- maintains heat
b. הטמנה כדבר המוסיף הבל- adds heat
An ex. of this is wrapping a pot in a blanket. Some of these keep in heat but some generate heat. For ex. sand is מעמיד הבל and salt is מוסיף הבל.
If before shabbos you wrap a pot in a regular blanket and you shut the flame = מעמיד. If you do the same but the blanket is electric = מוסיף. Both מעמיד and מוסיף are אסור on shabbos. But before shabbos מעמיד is מותר.
If you have pots on a blech over a flame you cannot wrap it while it’s on the blech because even though the blanket is not an active source of heat there is a source of heat underneath so it’s as if the blanket is causing it heat.
There are 4 rules of הטמנה
I. כלו – must be completely covered. So if you leave a substantial amount uncovered its not הטמנה
II. Its only with כלי ראשון – so you may put hot water into a כלי שני
III. כונה – its only when you intend to do הטמנה. So if you cover the pot only to keep out unwanted particles its ok so therefore you can cover a pot on a blech right before shabbos.
IV. The covering has to be touching the food so if you put a hot potato on a plate and cover it with a glass bowl that doesn’t touch its fine.

Dinim questions for final

1. What are the three major categories of ברכות? Give examples.
a. ברכות הנהניו- we say before we get pleasure from something in this world.
i. Foods
ii. Smelling בשמים
b. ברכות המצוות- we say before we do a מצוה.
i. ברכות התורה
c. ברכות שבח והודעה
i. ש''ע
ii. ברכת המזון
2. Fill in the blanks: As a general rule, if a person has a doubt if he/she stated a ברכה, whose obligation is דאוריתא then he/she must repeat it. But if the obligation is דרבנן then it is not repeated.
3. Who developed the language of the ברכות? עזרא and the אכה''ג.
4. What is the prefix of a ברכה? פתיחה- ברוך אתה ה'
What is the suffix of a ברכה? חתימה- end of the ברכה.
What is the subject of a ברכה? נוסאי- what the ברכה is talking about.
5. What is a ברכה קצרה? A ברכה with a פתיחת הברכה and נוסאי.
What is a ברכה ארוכה? A ברכה with a פתיחת הברכה, נוסאי and חתימת הברכה.
6. Write five (with dashes to break up the name) of the seven names of השם.
a. יקוק
b. ל' אדנות
c. אלוקים, אלוקנו
d. קל
e. אהקה
f. שקי
g. צבקות
7. What parts of the prefix of a ברכה are necessary for the ברכה to be valid?
a. It has to have a ל' of ברוך.
b. It has to have a שם ה'.
c. It has to have a ל' of מלך.
8. When will a ברכה ארוכה not need a prefix and why? When you have a ברכה סמוך לחברתא- series of ברכות, each ברכה doesn’t need its own prefix because they are all connected.
9. When an individual in error changes some of the language of a ברכה, what three conditions must be met in order that the ברכה remain a valid one?
a. The prefix has to have all three elements mentioned in Question 7.
b. What was left out can’t be something which חז''ל said must be stated.
c. The ברכה can’t be changed from a ברכה ארוכה to a ברכה קצרה or from a ברכה קצרה to a ברכה ארוכה.
d. It must be the appropriate ברכה for that situation.
10. A person said אשר יצר and did not end with a ברכה. Is it valid? Why? This ברכה is not valid because the individual changed it from a ברכה ארוכה to a ברכה קצרה.
11. A Russian immigrant who does not understand Hebrew or English says a ברכה in English. Is it a valid ברכה? Why? If a person doesn’t understand what he’s saying, he can not be יוצא in a different language.
If he says a ברכה in Hebrew, is it a valid ברכה? Why? Yes. Because in ל' הקודש, even if you don’t understand what you are saying, you are יוצא.
12. A person thought (but did not say) the appropriate ברכה before drinking a glass of milk and has not yet drunk the milk. What should he/she do and why? If the same person already drank the milk, what should he/she do and why? You must recite a ברכה because you are not יוצא by thinking. ? He should say a ברכה on the rest. ?
13. What מצוות are transgressed when a person states an incomplete ברכה? (Quote פסוקים if applicable)
a. ''את ה' אלוקיך תירא''
b. ''אם לא תשמר לירא הם הנכבד והנורא''
14. What מצוות are transgressed when a person states the word “רחום” in vain? (Quote פסוקים if applicable) This questing is unclear, but if anyone knows the answer, please let me know. Thank you!
15. When one of the שמות של השם is mentioned in vain, we say “ברוך שם כבוד מלכותו וכו'”. How does this help? (ב שיטות)
a. רמב''ם- it gives context to the non- context.
b. One is showing appropriate כבוד for the שם and asking מחילה.
16. If a person said the “בורא פרי העץ” on a potato, what transgression has he/she committed? ברכה לבטלה כפשוטו
17. What is the difference between a ברכה לבטלה and מזכיר שם שמים לשוא? מזכיר שם שמים לשוא is saying the שם השם with no context. A ברכה לבטלה is a complete phrase, but is inappropriate for the situation.
18. Give three examples of ברכה שאינה צריכתה.
a. Fruit bowl- you make a ברכה on an apple and then the same ברכה again on a peach.
b. סעודה- if you take a drink of water before you wash and then you go wash.
c. You ate a מזונות and something that’s על העץ and then you made to separate ברכה אחרונה.
19. Some פוסקים hold that when a person mentions a ברכה לבטלה, he/she transgresses only an אסור דרבנן. Why? Because ''לא תשא את שם ה' אלוקיך לשוא" is only דאורייתא by a שבועת שוא and a שבועת שקר.
20. If a female eats her fill at a bread meal, is her obligation to bench דרבנן or דאורייתא? Discuss. There is a מחלוקת as to whether ברכת המזון is a דאורייתא form woman or not. Many woman are נוהג that ברכת המזון is a דאורייתא.
21. If a man has eaten (at a bread meal) his fill and is doubtful if he recited ברכת המזון, what should he do? He must repeat it.
22. A woman ate her fill at a bread meal. However, she is in doubt whether she had recited ברכת המזון or not, what עצות does she have? Many woman are נוהג that ברכת המזון is a דאורייתא, therefore she is like a man in this situation and she must repeat it.
23. If one had eaten some grapes and is in doubt whether he recited the ברכה אחרונה, what should he do? Really, they are דרבנן so if someone has a ספק, they don’t repeat. However if there is a doubt:
a. Make a ברכה again on the same fruit and make a ברכה אחרונה on both.
b. Make a ברכה on a different fruit and make a ברכה אחרונה on both.
c. Eat a כזית of מזונות and combine the ברכה אחרונה.
d. If all else fails, he does not repeat.
24. If a person is in doubt whether he/she said a ברכה ראשונה on some cake, what three ways can he/she recite the ברכה ראשונה without running into the risk of a ברכה לבטלה?
a. Think the ברכה in your mind and don’t say it.
b. Say the ברכה but don’t say the שם ה'.
c. Say the ברכה and think the שם ה'.
25. Esther said a ברכה on a slice of apple and before eating it the apple fell from her hand. What should she do? If she set aside a part in her hand to make the ברכה on, since it’s elevated to a higher status, she should:
a. Try to salvage it.
b. If it’s too disgusting, eat from something else.
c. If that’s all she had, she says “ברוך שם כבוד מלכותו וכו'”.
26. What should a person do in the following instances:
a. If one recited a ברכה, then before eating remembered it’s a fast day? Allow the ברכה to become a ברכה לבטלה.
b. If one recited a ברכה on some meat, then before eating remembered it’s the nine days?
i. Try to find something else to fill the ברכה.
ii. If he only has meat, he should eat a little bit of the meat so that the ברכה doesn’t become a ברכה לבטלה.
27. Esther was about to participate in a bread meal. She removed her rings and placed them in between her teeth, washed her hands and said the appropriate ברכה. What did she do wrong and why? (Quote פסוקים if applicable) Her rings shouldn’t have been in her mouth when she recited the ברכה because it says, “ומלא פי תהילותיך”.
28. What is the appropriate size of a yarmulke?
a. כסוי רוב ראש
b. Big enough that when in its proper place it can be seen from all angles.
29. What are the five areas of a woman, if exposed a “טפח”, a man may not say a ברכה in her presence?
a. Neckline- collarbone and down.
b. Arms- from the elbow and upwards.
c. Leg-
i. From the knee and upwards.
ii. Some hold from the ankle and upwards.
d. Hair of a married woman.
e. קול זמר of a woman.
30. From what age does a woman have to be careful of the above mentioned exposed areas?
a. 3
b. 7 or 8- depends on her maturity.
c. 12
31. In the following instances, what should a person do if he/she wants to daven facing east (מזרח)?
a. There is uncovered waste in the same room to the right (south side)? We have to cover the waste, estimate where the bad smell ends and distance ourselves 4 אמות. When it comes to davening ש''ע, we can’t see the rotting material.
b. There is uncovered waste in the same room to the left (north side)? We have to cover the waste, estimate where the bad smell ends and distance ourselves 4 אמות. When it comes to davening ש''ע, we can’t see the rotting material.
c. There is exposed waste in the same room on the eastern side of the room? We have to cover the waste, estimate where the bad smell ends and distance ourselves 4 אמות. When it comes to davening ש''ע, we can’t see the rotting material- stand in a position where the waste would be behind you.
32. There was some rotting meat in one room. However, the odor reached the adjacent room. What is the הלכה if someone wants to daven in the adjacent room? We just have to get out of the smelly area.
33. Certain picnic areas have the old fashioned bathrooms hat do not have plumbing in them; what does one have to be careful of in terms of תפלות וברכות? The walls of these old bathrooms have the דין as if it’s the dirt itself:
a. We have to distance ourselves from the walls.
b. If there is a bad odor, it’s considered a רוח רע שיש בו עיקר so we have to move four אמות.
c. If it’s in the מזרח, you have to make sure you don't see it when davening.
34. Sara said a ברכה on a glass of water, but before drinking it she told her younger brother to be quiet. What is the הלכה and why? Since she was מפסיק with דברי חול, it invalidates the ברכה.
35. Sara said a ברכה on a piece of cake and before eating it she answered ''אמן'' to her friend’s ברכה. What is the הלכה and why?
a. Some hold that it isn’t considered an interruption because it’s on the same level .
b. Others hold that one shouldn’t say anything- even though it’s on the same level, it’s different areas, so it’s considered an interruption and he has to repeat.
c. כף החיים- לחתכילה one shouldn’t interrupt, but if he already did, ספק ברכות להקל because it’s a דרבנן.
36. In the following instances what preparation, if any, should be done to the food before saying a ברכה and eating from it (be specific):
a. Hot cocoa drink- put some on a spoon, blow on it and only when it’s cool enough should he make a ברכה.
b. A loaf of bread (weekdays)- When making a ברכה on a full roll, cut two-thirds of the way down, but enough that the roll should still be שלם. Make a ברכה, break off a piece, and eat.
c. Candy bar (in wrapper)- take the food out of the packaging, or at least expose enough that you could eat it immediately after reciting a ברכה.
d. Peanuts (shelled)- open up at least one and make a ברכה only after it’s shelled.
37. As a general rule, what actions are permissible after a person had recited a ברכה on a bread meal and had not yet begun to eat?
a. Salt- it’s a מצוה מדרבנן to dip our חלה in salt. If someone made the ברכה and sees that they need the salt, they can לחתכילה say, “please pass the salt”.
b. There’s a חיוב on a person to feed his animals before himself. If he made a ברכה and it was time to feed the animals, he can ask someone to go feed the animals. If there is no one else to feed the animals, he should eat a כזית and go feed the animals.
c. If someone is approaching the table, but did not yet wash their hands, and the ראש סעודה is making המוציא, he can listen, answer אמן, go wash his hands and then eat.
d. If someone washed their hands, made a ברכה and is about to make המוציא and someone says that he touched his hands, since it’s a ספק, he should go wash again to remove the ספק and then he can eat.
38. Sara remembered after saying “המוציא” but before she ate from the bread that she had not washed her hands appropriately. What should she do and why? Since it’s a ספק, she should go wash again to remove the ספק and then she can eat.
39. If one had drunk some water and while it is still in the mouth remembered that he did not make a שהכל ברכה; what should he do now?
a. If he doesn’t have any more of that drink on the table, he should swallow it without a ברכה.
b. If he has more, he should spit it out and make a ברכה on what he has.
40. If one had eaten a piece of cake and while the cake was still in the mouth realized that he did not make a ברכה; what should he do now?
a. If it’s not disgusting, he should take it out and make a ברכה.
b. If it’s disgusting, he should move the food to the side of his mouth and make a ברכה before swallowing.
41. What is the הלכה in the following cases: (state reason)
a. A person had stated a ברכה until (and including) the word “מלך” and answered “אמן” to his friend’s ברכה: He has to repeat the ברכה.
b. A person was in the middle of a ברכה ארוכה and answered “אמן” to his friend’s ברכה: By a ברכה ארוכה, once a person gets into the נושאי, if they interrupt so long as they don’t have הסך הדעת, it doesn’t invalidate the ברכה.
42. May a person recite a ברכה, even if he does not know if his hands are spiritually clean or not? No. He should wash or rub his hands.
43. Explain what are the two sides of the rule ספק ברכות להקל? When we are in doubt whether we need to recite a ברכה or not, we go according to the lenient view and do not say the ברכה. When a person is in doubt, he is in a predicament: if he does say it, he’ll be saying a ברכה לבטלה, which is a דאורייתא. If he doesn’t say the ברכה, he’ll be עובר on a דרבנן. Rather we should be עובר on the דרבנן, so we do not repeat. By a חיוב דאורייתא, this כלל doesn’t apply.
44. If one has not yet washed his hands for a המוציא; however he heard the head of the table recite המוציא on the חלה is he or she יוצא with the ברכה of the head of the household? Explain. If someone is approaching the table, but did not yet wash their hands, and the ראש סעודה is making המוציא, he can listen, answer אמן, go wash his hands and then eat.
45. What suggestions do the חכמים make in terms of having the proper כוונה when reciting a ברכה?
a. Hold the thing that you’re making the ברכה on in your right hand.
b. Do not occupy yourself with anything else.
c. “ומלא פי תהילותיך”
d. Say the ברכה aloud.
46. If a man is in doubt whether he said ברכת התורה and he is davening that day; which ברכה of the three ברכת התורה does he recite? The ברכה of “אשר בחר בנו” because it encompasses the others.
47. If a woman forgot to say ברכת התורה, what can she do to be ברכת התורה יוצא?
a. In אהבה רבה, you think that you should be יוצא. When you finish davening, you should learn a little bit.
b. She can ask someone else to be יוצא her.
48. If Rachel came late to shul on שבת and was in the middle of ברכת קריעת שמע when the ש''ץ started קדיש (יתגדל ויתקדש שמיה רבא). What parts of קדיש does she answer to? She can answer to ''אמן. יהא שמי רבה...''
49. In the same instance as above, however, the ש''ץ said קדושה (נקדש את שמך), to what does she answer? By קדושה, we only say the sentence of ''קדוש קדוש קדוש'' and we’ll say ''ברוך כבוד ה' ממקומו''.
50. In the same instance as above, the ש''ץ reached מודים אנחו לך, to what does she answer? When the חזן says ''המחזיר שכינתו לציון'', we don’t answer ''אמן'', but we do bow down and say the words ''מודים אנחנו לך''.
51. What is the proper כוונה that one should have when saying the following שמות of ה':
a. אדונ-י'- הי' הווה ויהי' אדון העולמים
b. אלקים- ה' is the One who encompasses all the כוחות in the world- He’s הכל יכול.
c. בורא- the Creator and the מקיים- he sustains.