Close To Torah

I hope everyone had a meaningful and enjoyable Chanukah. Here is an Halachic post dealing with the topic of “Shnei Keilim” – two pots that touched while cooking. As you may recall, I previously posted a mini-book I authored on the issue. This is a summary.

What exactly is “shnei keilim shenagu”? How does it affect my life? Does it affect my life? Isn’t shenagu a type of massage?

Upon receiving many inquiries as to the nature of this topic that I have spent much time and effort researching, and especially after the interest generated by the prize awarded by the Jerusalem Municipality for my booklet on this topic (Kuntress B’Inyan Shnei Keilim Shenagu Zeh B’Zeh V’Hagdrosav), I decided to address the issue and share my conclusions on it with the English-speaking public.

Theoretical Question: Rabbi, what should I do? I was cooking macaroni and cheese in one pot on the stove, while in another pot my cholent was simmering. I accidentally knocked one pot into the other, and they were touching for at least ten seconds before I realized and moved them apart. Did I just make my pots non-kosher? Can I still eat the food? Help!!

My wife actually asked a few of my children this above question. What did they think the Halacha was?

Child #1: They both become pareve. Child #2: They both got dead. Child #3: It depends on which pot was bigger. The bigger pot would change the kashrus status of the smaller pot to match it.

Although they all receive an A+ for effort (Give them credit, my budding talmidei chachamim are only 6, 4, and 6), unfortunately they are all mistaken as to the proper Halacha.

The Rema¹ writes that the din of “shnei keilim shenagu”, or two pots of opposite types (meaning one dairy and one meat) that touch each other, even while both are boiling hot and on the fire, is that they are permitted b’dieved. In other words “no harm, no foul”. Therefore, in the above-mentioned case, everything is still kosher and all the food may be eaten (of course not together – that would be bassar b’chalav).

The only “issue” with this ruling of the Rema is that it’s a bit vague and does not address other factors in the equation, nor does it set parameters. For example, does this still apply if there is moisture in between the pots? What about with Chometz pots hitting Pesach pots, or non-kosher pots hitting kosher ones. Does this mean that the handle of a pot is considered a separate pot? What exactly are the boundaries of this Halacha?

That is the basis and backbone of the research that I’ve done, and I will share some of my conclusions and findings on this topic.

1. Two dry, hot pots that touch each other, whether one is dairy and one meat², or whether one is kosher and one non-kosher³, or whether one was chometz and one kosher for Pesach⁴, and even while steaming upward⁵, the Halacha is that no harm was done and the food and the pots were unaffected and the kosher ones remain kosher. This applies even if the pots are ceramic⁶ and even if the pots contain greasy absorbed taste⁷. However, it is commendable to refrain whenever possible, not to cook these kinds of pots together on a stove, to avoid any kashrus concerns⁸.

1. Help! My pot runneth over! Does that change the status? If there is moisture between the hot pots touching, many authorities contend that the liquid will allow transfer between the pots and will render the pots and the food non-kosher⁹. Other authorities maintain that if there is only a minute amount of liquid (with the pots being 60 times its amount), then it can still be considered dry and everything will still be kosher¹⁰. Others maintain that in the above-mentioned case, only the food remains kosher, but the pots will need to be kashered¹¹. Ask your LOR for guidance.

1. A cheesey hetter: By cheese everyone agrees¹²! If there was hot cheese between the pots at the point of contact, and there is 60 times its amount in the pots, then the food remains kosher, but the pots need kashering.

1. For all intents and purpose clothes would have the same Halacha applicable to them as pots do¹³. Therefore, if hot coffee spills and gets absorbed into a shirt and then touches a hot meat pot, everything is still fine. (Except that now you need to clean your shirt. Oh well, at least coffee stains come out in the wash.)

1. Get a handle on it: If non-kosher hot liquid falls on the handle of a pot, some authorities maintain that the food in the pot is unaffected, for the handle (since it’s only attached by screws) would be considered a different vessel¹⁴. Others maintain that practically it is all considered one vessel, and it therefore will affect the food¹⁵. However, if the handle was welded on, then it would be considered one vessel and will affect the kashrus status of the food¹⁶. Contact your LOR for guidance.

1. If one of the pots is pareve and the other is either dairy or meat, it’s permissible for them to come into contact with each other, even l’chatchila¹⁷ (as long as they are clean at the point of contact).

1. Counter Attack!: If someone is cooking in a dairy pot, and wishes to take it off the fire, and there is nowhere to place it except on the counter that is usually reserved for meat items, one may place it there¹⁸. Nevertheless, since the issue is not as clear cut as it’s being presented, it is preferable not to do so¹⁹, but rather one should place another layer of separation down first²⁰ (for example, a board, towel or aluminum foil) in order to satisfy all opinions.

These are just a few basic guidelines and overview of the Halacha of “shnei kelim shenagu”. This is by no means a complete comprehensive authoritative guide, but rather a brief summary to raise awareness of the issue, and of kashrus in general. One should not compare similar cases in order to pasken one’s own sheilos, but should refer his questions to a competent Halachic authority.

1 Shulchan Aruch, Yorah De’ah Ch. 92, end of 8; and end of Ch. 93.

2 המרדכי (חולין דף ז’ בדפיו ס’ תר”צ) בשם הספר התרומה והמהר”ם שמדייק מלשון של תוס’ בחולין (פרק כל הבשר דף ק”ח ע”א ד”ה טיפת חלב), וכן בהגהות אשיר”י (על הרא”ש שם ס’ כ”ב) וכן כתב בהגהות מיימוניות (הלכות מאכלות מאכלות אסורות פרק ט’ ס”ק ג’) בשם רבינו שמשון (הר”ש משאנץ, מובא בתורת החטאת כלל נ”ה סע’ ה’).

3 האיסור והיתר (כלל ל”ח דין ט”ז) הכנסת הגדולה (ס’ צ”ב הגהות על בית יוסף ס”ק ע”א) הרש”ל (ים של שלמה חולין פרק כל הבשר ס’ מ”ה) הש”ך (ס’ ק”ה ס”ק כ”ב).

4 המהר”ם מלובלין (שו”ת ס’ ק”ו) המגן אברהם (ס’ תנ”א ס”ק מ”ד) הט”ז (שם ס”ק כ”ח) הגר”א (ביאור הגר”א שם סע’ כ”ב ד”ה ואסור) החק יעקב (שם ס”ק ס”ג) הפרי חדש (שם ד”ה ומ”ש אסור) האליה רבא (שם ס”ק מ”ה) הבאר היטב (שם ס”ק מ”ט) החק יוסף (שם ס”ק נ”ד) הפמ”ג (שם מ”ז ס”ק כ”ח) המחצית השקל (שם ס”ק מ”ד ד”ה מדופן) העטרת זקנים (שם על סע’ כ”ב) המאמר מרדכי (ס’ תמ”ז סע’ י’ ס”ק כ”ב ד”ה אמנם) החיי אדם (כלל קכ”ה ס”ק ב’) השו”ע הרב (שם סע’ מ”א וסע’ ס”ז) הערוך השלחן (שם ס”ק מ”ד) המשנה ברורה (שם ס”ק קל”ו) והכף החיים (שם ס”ק רס”ז ורב”ע) – דעתם להקל דיש את אותו דין שלגבי דיני איסור והיתר. ולא כמשמעות היד שאול (ס’ צ”ב, וכן מרמז בשו”ת שואל ומשיב מהדורא תליתאה חלק א’ ס’ קע”ד) שמשמע כדעת הב”ח (או”ח ס’ תמ”ז בשם מה”ר הירש שור), וכן העתק בשיורי כנסת הגדולה (או”ח ס’ תמ”ז הג”ה על הב”י ס”ק כ”ג) שמחמירים לגבי פסח.

5 הפמ”ג (ס’ צ”ב מ”ז ס”ק כ”ט), שמדייק כך מדברי התורת החטאת (כלל נ”ו סוף דין ח’) הזכרון אברהם (סוף ס’ צ”ב) המהרש”ם (שו”ת חלק ג’ ס’ רל”ו) הזבחי צדק (ס’ צ”ב ס”ק ע”ח) הכף החיים (ס’ צ”ב ס”ק ק”ב).

6 וכמו משכתב הבית יוסף (ס’ קכ”ב סוף סע’ ח’ ד”ה כתב) להדיא דסתם קדירות הם של חרס, ובפרט שהט”ז (יו”ד ס’ צ”ז ס”ק ג’ ובאו”ח ס’ תנ”א ס”ק כ”ח) והמגן אברהם (ס’ תנ”א ס”ק מ”ד) והיד אפרים (ריש ס’ צ”ז בשם היעב”ץ – שו”ת שאילת יעב”ץ חלק א’ ס’ ק”ג [צ"ג]) מבואר להדיא דדין זה מיירי בכלי חרס; שו”ת ברכות משה (ס’ ח’ וס’ ט’) חידושי הגר”ד שפרבר (סוף ס’ צ”ב) השדי חמד (חלק ו’, מערכת בשר בחלב ס’ ט”ז) הפרי השדה (שו”ת חלק ב’ ס’ ק’) הנטע שורק (שו”ת יו”ד ס’ ל”ה [א'] ד”ה אבקש) הדרכי תשובה (ס’ צ”ב ס”ק ק”פ וקפ”א) שהסכימו לדברי הברכות משה דודאי אין לחלק בין כלי מתכת לחרס, ואע”ג דמדייתו, אינו מגוף התבשיל או המאכל ולא הוי אפ’ כזיעת המאכל. ולא כדעת המהרש”ם (שו”ת חלק ג’ ס’ רל”ו, דעת תורה סוף ס’ צ”ב, תכלת מרדכי חלק ב’ פרשת החודש) שמחלק בין כלי חרס ישן לחדש, ורק מיקל בכלי חרס ישנים דאם בישלו בכלי חרס חדשים, שוב גם ב’ קדרות הנוגעות זו בזו אסורים זו את זו.

7 הפרי חדש (ס’ ק”ה ס”ק כ”ח) הפמ”ג (ס’ ק”ה ש”ד ס”ק כ”ב) החוות דעת (ס’ ק”ה ביאורים ס”ק ט”ו) האמרי ברוך (ס’ צ”ב) הכתב סופר (שו”ת יו”ד ס’ נ”ד) הברכות משה (שו”ת ס’ ט’ בשם האב”ד של פיעטריקוב) היד יהודה (ס’ צ”ב פיה”א ס”ק נ”ו) התהילה לדוד (ס’ ל’) המשמרת שלום (ס’ צ”ד מ”ז ס”ק ז’ אות ג’) הערוך השלחן (ס’ צ”ב ס”ק נ”ד) והכף החיים (ס’ ק”ה ס”ק פ”ב), וכן מוכרח מדברי האור שמח (הלכות מאכלות אסורות פרק ט’ הלכה י”ט ד”ה הנה) ולא כדעת התורת יקותיאל (ס’ ק”ה ס”ק ח’) והדברי יוסף (ס’ תרכ”א ס”ק ד’ ד”ה ונ”ל, מובא בדרכי תשובה ס’ צ”ב ס”ק ק”פ) ומשמעות הכנפי יונה (ס’ צ”ב, מובא בהגהות יד שאול בס’ צ”ב). והדרכי תשובה עצמו סיים לדינא דאפ’ אם הקדירה בלועה משומן אין להחמיר וחלילה לנו לחדש פסק המוחלט מרבינו הרמ”א, ואחריו כל האבות ההוראה הט”ז והש”ך וכל הגאונים בעלי ההוראה.

8 היד יהודה (ס’ צ”ב פיה”ק ס”ק ע”ג) והכתב סופר (שו”ת יו”ד ס’ נ”ד).

9 הט”ז (ס’ צ”ב ס”ק כ”ט לפי כמה פוסקים) היד יהודה (ס’ צ”ב פיה”א ס”ק נ”ו) הדברי יוסף (ס’ תרכ”א ס”ק ו’) והזכרון אברהם (סוף ס’ צ”ב ד”ה ומ”ש בשני) משמעות רעק”א (ס’ צ”ג ס”ק ב’) החכמת אדם (כלל מ”ו ס”ק ה’) החמד משה (או”ח ס’ תנ”א ס”ק ח’).

10 החוות דעת (ס’ צ”ב ביאורים ס”ק כ’) וכן מוכח בדברי היד אפרים (ס’ ע”ו סוף סעיף א’) הבית יצחק (חלק שני עקרת הבית הל’ בב”ח ס’ צ”ב חלק ד’ סע’ ח’ עמודי זהב ס”ק ל”ט ומ’) העצי העולה (בב”ח כלל ה’ סע’ כ”ה) השו”ת יד יוסף (יו”ד ס’ מ”ז) בספר חוקתי תשמרו (ס’ י”ז סע’ י”ג ס”ק י”ח, שמביא ראיות לזה מדברי הראשונים) ובספר זר השלחן (ס’ צ”ב ס”ק ק”י, דאין בלוע יוצא מכלי לכלי בלא רוטב ממש). וכן העלה בספר נכח השלחן (ס’ צ”ב ציונים ס”ק קפ”א) ובשו”ת יבקש תורה (חלק ג’ ס’ י”א ענף א’), אבל מטעמים שינויים.

11 המהרש”ם (שו”ת חלק א’ ס’ רט”ז וחלק ג’ ס’ רל”ו) והמעדני השלחן (מטעמי השלחן ס’ צ”ב ס”ק נ”ג).

12 שו”ת מעדני מלכים (ס’ ק”ח וס’ ק”ט) ובספר הליכות שלמה (חלק ג’ מועדים ב’ פרק י”ב סע’ י”א הערה י”ג), נבע מדברי השו”ע ס’ צ”ד סע’ ח’, ובש”ך שם (ס”ק ל”ד), ופמ”ג שם (מ”ז ס”ק ט”ז), ובערוך השלחן שם (ס”ק ל”ג) שהגבינה כחוש בטבעה ובעצם נוטה ליבשות וקשיות ולא נכנסת הרבה ורק יכול לאסור כדי קליפה.

13 שו”ת אלף לך שלמה (יו”ד ס’ ק”נ, ובהגהות חכמת שלמה) שו”ת פתחא זוטא (יו”ד ס’ כ”ז) והמהרש”ם (שו”ת חלק ג’ ס’ ר”ה), אבל המהרש”ם גם מצריך ששים נגד הבעין בתוך הנקבים של הבגד.

14 רעק”א (או”ח ס’ תנ”א סעיף י”ב ס”ק י’) האמרי ברוך (הגהות הגר”ב פרענקיל על המג”א או”ח ס’ תנ”א ס”ק כ”ה) הזר זהב (על האו”ה כלל ל”ט דין ח’ ס”ק ג’) העצי העולה (הלכות בב”ח כלל ז’ ס”ק ו’, ובחקי חיים שם ס”ק ז’) היעב”ץ (מור וקציעה או”ח סוף סימן תנ”א) המהר”ש ענג”ל (שו”ת חלק ז’ ס’ ב’) היד יהודה (ס’ צ”ב פיה”א ס”ק ל”ו) והערוך השלחן (ס’ צ”ב סוף ס”ק נ”ב) דכה”ג כשני כלים דמי ולא בלעו מהדדי. וכן פסק וע”ע בשו”ת מעשה חושב (חלק ז’ ס’ ח’ ס”ק י”א) שמביא שיטה זו לסניף להקל.

15 הרדב”ז (שו”ת חלק ו’ ס”ב אלפים ש”ח) החתם סופר (שו”ת או”ח ס’ ק”ל, דרק אמרינן ההיתר של שני כלים כשיש אויר בין הכלים) החוות דעת (ס’ צ”ב חידושים ס”ק י”ז) הערוגות הבושם (שו”ת או”ח ס’ צ”ח) המהרש”ם (שו”ת ח”ג ס’ קי”ב) המהרש”ק (שו”ת טוב טעם ודעת תליתאי ס’ רמ”ז) והדרכי תשובה (ס’ צ”ב ס”ק קכ”ב). וע”ע בשו”ת מנחת יצחק (חלק ה’ ס’ פ”א ס”ק י”א, וחלק ז’ סוף ס’ נ”ו ד”ה וכל) משכתב בהענין בדברי המהר”ש.

16 הזר זהב (הנ”ל) העצי העולה (הנ”ל) החק יעקב (או”ח ס’ תנ”א ס”ק מ”א) וכן הוא משמעות הט”ז (שם ס”ק י”ח) המשנה ברורה (שם ס”ק ע”ו לגבי הגעלת כלים לפסח) והבדי השלחן (ס’ צ”ב ביאורים עמ’ קע”ח).

17 בספר חוקתי תשמרו (ס’ י”ז סע’ י”ח ס”ק כ”ד) ובספר דרכי הלכה (על כשרות הבית פרק כ’ בתשובה), ופשוט.

18 הכתב סופר (שו”ת יו”ד ס’ נ”ד, בסברתו אבל לא למעשה) היעב”ץ (שו”ת שאילת יעב”ץ חלק א’ ס’ ק”ג [צ''ג]) היד אברהם (ריש סימן פ”ח) העצי העולה (בב”ח כלל א’ חקי חיים ס”ק מ”ו) הדברי יוסף (ס’ תרכ”א ס”ק ג’ ד”ה אמנם) האגרות משה (שו”ת יו”ד ח”ג ס’ י’) והשאלי ציון (שו”ת על שבת עירוב ופסח ס’ כ’ סוף ס”ק ג’). וכן הוא משמעות הרדב”ז (שו”ת חלק ב’ ס’ תשכ”א) הצמח צדק (שו”ת או”ח ס’ מ”ג) והסולת למנחה (כלל ע”ו דין ז’ ס”ק י”ז). וזה גם משמעות כמה פוסקים (כולל המהר”ם מלובלין, המגן אברהם, הפמ”ג, היד יהודה, והזבחי צדק) שסברו דרק אמרינן להחמיר לכתחילה כשיש חשש בעין בין הכלים.

19 הט”ז (ס’ צ”ב ס”ק כ”ט, ובס’ צ”ז ס”ק ג’) הכתב סופר (הנ”ל במסקנתו) הערוך השלחן (ס’ פ”ח ס”ק י’) הילקוט מעם לועז (שמות חלק ב’ פר’ משפטים עמ’ תת”צ ד”ה והדבר הראשון) התורת יקותיאל (ס’ ק”ה ס”ק ח’) והדרכי תשובה (ס’ צ”ה ס”ק צ”א בשם המהרש”ל) וכן הוא דעת הגרי”ש אלישיב שליט”א (מובא בקונטרסי ענף י”ב ד”ה הראיתי) דכיון דכל הדין הוי מותר מכל מקום ורק חולקים על הלכתחילה, טוב יותר לא להשים.

20 ספר נועם הלכה (פסקי הלכות בב”ח ס’ י”ז סע’ כ”א), ופשוט.

Have a great Shabbos!

Aah! The cool refreshing taste of the “Real Thing”! Is there anything (besides maybe baseball and apple pie) that is considered more American? Everyone also knows that around the world (pretty much) there is almost nothing more kosher than good, old-fashioned Coke. Why, you can even ask Grandma, that back in the day (before mp3s, microwaves, dishwashers, and even World War II), Coca-Cola was THE drink of choice for all, even the strict kosher consumer.

But, it wasn’t always that way. We all have a certain person to thank for that, Rabbi Tuvia (Tobias) Geffen, Chief Rabbi of Atlanta, Georgia for many decades. He was one of the select few who actually knew the closely guarded secret ingredient in Coke. Back in the 1920’s and 30’s, Coke was looking to (and I’m sure still is) expand their market share, when it came to their attention that if they received a hashgacha, then many more Jews (and others who look specifically for kosher products) would drink freely of the “pause that refreshens”.

So, the directors approached the most-likely candidate to grant Rabbinic supervision, Rabbi Geffen. Coke was, after all, invented and headquartered in Atlanta. He was more than willing to check it out, as many of his congregants were asking him about the kashrus status of Coke.

His findings were mixed, for although technically the drink was kosher and was permitted to be drunk, it was questionable if he was allowed to give it his seal of approval to allow observant Jews to purchase it. The reasons were that it turned out that there was a non-kosher ingredient in the makeup of Coke, but it was only present in minute quantities. Therefore, it would be permitted to drink, for the non-kosher ingredient was battel b’shishim ¹, and therefore considered nullified.

However, for him to grant Coke hashgacha, posed a different problem in a different category, that of “Ain Mevattelin Issur L’chatchila ²”. This means that although if the non-kosher substance would accidentally fall into kosher food (as long as there was the prerequisite 60 times the amount of non-kosher that fell in) it would be permitted to drink, nonetheless, if one would add it on purpose with the express intention of nullifying it, the entire mixture becomes forbidden for the person who transgressed and for whomever’s benefit he did it.

The issue at stake here was that the Coca-Cola Company was obviously putting this non-kosher ingredient in the batch purposefully, as it was part and parcel of the Coke everyone knew and loved.

On the other hand, it was not just a simple open and shut question, for the Coca-Cola Company was not owned or run by Jews, and quite obviously was not marketing Coke exclusively for Jews.

Therefore, Rabbi Geffen was in a bit of a dilemma: did this situation fall under the category of “Ain Mevattelin Issur L’chatchila” and therefore be unacceptable for purchase by the kosher consumer? And, even if it did not, and was permissible for purchase, was he allowed to give his hashgacha on a product that contained a non-kosher ingredient?

Before we get to the punch line, let us “go through the inyan”.

The Radbaz, in his responsa³, makes a distinction between a scenario where a non-Jew nullifies non-kosher, where he holds that a Jew is allowed to eat of the mixture, as opposed to where a non-Jew is selling non-kosher, where he holds that it is forbidden for a Jew to purchase. He maintains that when a Jew is purchasing the item, it is as if he himself nullified it, and therefore it becomes assur for him to eat.

Many Halachic decisors agreed to his reasoning and likewise forbade a Jew from purchasing items that had non-kosher nullified inside of it⁴. However, the majority of poskim disagreed with his reasoning and concluded that it is improbable to make such a distinction⁵, as the Rambam⁶ himself held that it is acceptable to procure such items, as long as it was done by a non-Jew, and therefore is suitable for purchase.

However, this matter is even more complicated, for the Tashbatz⁷ made a further qualification to this permissible ruling. He maintained that although one may rely upon a non-Jew’s nullification for purchase in infrequent circumstances, conversely, if the non-Jew is doing it for his job, or on a frequent basis, then certainly it is considered as if the Jew himself nullified it. Several poskim agreed to this decision as well⁸. Following this ruling would seem to imply that Coke would have to be prohibited to the kosher consumer, as it is definitely mass produced.

So, now us being the wiser, having a rudimentary understanding of the issues involved, what did Rabbi Geffen decide to do? Feeling uncomfortable by having to make such a decision (sort of like between a rock and a hard place), where Gedolim through the ages have taken stands on both sides of the matter, he did the only thing he felt he could do – try to make shalom! He went to Coca-Cola and asked them to change their formula! Surprisingly, out of respect to him, the executives listened and the company took out the problematic ingredients, and substituted them with kosher alternatives, making the soft drink kosher l’chatchila for everyone.

Rabbi Geffen later published the whole account, as well as the Halachic reasoning behind his actions, in his responsa⁹. Later Halachic authorities as well, ruled similarly to Rabbi Geffen’s sound logic and reasoning, and hold that although there is what to rely upon when it comes to buying, nevertheless, when it comes to granting hashgacha, a Rabbinic authority should not give a seal of approval to an item that has nullified issur inside.¹⁰

So the next time you partake in a nice, cool, refreshing glass of Coke, you should think of Rabbi Geffen, as well as all the “behind the scenes kashrus issues” that went into making sure that “Coke is it”, even for the kosher consumer. ^{11 12}

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בָּרוּךְ אַתָּה אֲדֹנָי אֱלֹהֵינוּ מֶלֶֽךְ הָעוֹלָם עוֹשֶׂה מַעֲשֵׂה בְרֵאשִית. (ע’ ברכות (נט:) ושו”ע או”ח רכט:ב)

Blessed are You, Hashem our God, King of the universe, who makes the work of creation.

Mark your calendar! This upcoming Wednesday morning, the 14th of Nissan 5769 (Erev Pesach), April 8, 2009, you can take part in history! This opportunity comes only a few times in a lifetime! It is only the 207th time ever in the history of the world that this berachah can be made!

First, I would like to present a brief explanation as what Birchas HaChamah is all about, including general laws. Second, I would like to share one interesting thought on the topic.

Part 1: Laws

The Gemara (Berachos 59b) teaches that once every twenty-eight years the solar cycle begins again and the vernal (spring) equinox falls precisely in Saturn (the technical details of this formula are beyond the scope of this article, but suffice it to say that every one of the zodiac constellations rotate, and Saturn was the “ruling” force on the first hour of Wednesday when the sun was established.), on the evening of Tuesday (6 P.M.) leading into Wednesday. The sun is then located in the exact spot as it was when Hashem first created it on the fourth day of creation in relation to all of the stars, planets, time and day. Since the sun is not visible in all places during that hour of the evening, Chazal decreed that we should pronounce the blessing early the next morning. This is what we call Birchas HaChamah, the recognition of Hashem’s creation of the sun.

These brief laws are collected from many sources. Please consult your local Halachic authority for exact application of these laws.

1- Some announce this upcoming berachah the day before in Shul. One should remind his friends and family about this great and unique Mitzvah.

2- The blessing should be recited while standing, after glancing at the sun and does not have to be made while outside as long as one can see the sun from inside.

3- The blessing is made anytime from sunrise on Wednesday morning until the third hour of the day. It is best to do it immediately following davening.

4- If it is too cloudy to see the sun, one has until midday to pronounce the blessing. After that time however, it should be recited but without Shem u’Malchus: ברוך אתה עושה מעשה בראשית

(for example NYC sunrise is at 6:28 A.M. ; 3rd hour is at 9:43 A.M. ; Midday is at 12:58 P.M.).

5- Many chose to daven Vasikun in order to make the blessing as early as possible and go out with the entire congregation while still wearing their Tallis and Tefillin to pronounce the blessing together. A minyan is not necessary but is commendable if possible.

6- The blessing of Shechiyanu is not pronounced for various reasons.

7- Woman too recite this berachah with Shem u’Malchus.

8- Children at the age of Chinuch recite this berachah with Shem u’Malchus.

9- There are many other prayers that people say before and after reciting this berachah (Click here for the text), though the most important words are the actual blessing!

May we all merit to make this blessing many more times together with all of our loved ones and may we merit to see the coming of Mashiach speedily!

Part 2: A Torah Perspective on Birchas HaChamah

Bringing Hashem Into The Picture

There are two questions that come to mind regarding Birchas HaChamah:

1- What is the significance of the fact that the solar cycle lasts for 28 years? It cannot simply be a coincidental number?

2- Why did Hashem create the sun specifically in the time when Shabsai, Saturn, was ruling, would it not have been more appropriate to create the sun and let the sun rule the sky immediately?! More so, astronomically, according to Chazal’s list of the seven bodies in the sky, Saturn is the furthest away from the sun! (Uranus and Neptune (and Pluto) are not discussed by Chazal because they cannot be seen by the naked eye and thus exert no influence upon us and are thereby irrelevant to Chazal’s discussions of the celestial bodies.)

Here is what I think we can learn from all of this:

The number twenty-eight immediately reminds us of Koheles (Chapter 3). Shlomo HaMelech enumerates twenty-eight varied human actions and emotions that fill the average lifetime. A time for… birth, death, laughter, crying, building, dismantling, love, hate, war and peace, etc. The complete gamut of life stages. But what is it all worth?! Shlomo himself states that it is all futile! His conclusion is that only a life imbued with spirituality and connection to Hashem has any value. Otherwise, all of these fleeting moments and experiences have no intrinsic value what-so-ever!

Chazal (Shabbos 156a) tell us that one born under the mazel, zodiac influence, of the sun will have material wealth. The sun represents material comfort and pleasure. Our challenge is to not get distracted by it, but rather to utilize it for the service of Hashem. This is the ultimate goal.

The world is a monotonous cycle that continues; our job is to sanctify our experiences. Indeed, “there is nothing new under the sun” (Koheles 1:9)! The Jews count their days according to the moon. The moon represents humility, subjugation and constant refreshing. Our lives revolve around subservience to Hashem and are thus meaningful and fulfilled. Now we understand why the cycle is twenty-eight years. It represents the collective physical world. And now we can move on to understand the significance of pronouncing a berachah upon it.

When we pronounce a blessing upon something, we uplift it. When one eats a delicious meal, it may appear that he is doing so solely for his own pleasure. The pleasure is then ephemeral and fleeting. However, when one recites a berachah, he thus brings Hashem into the picture. He is thanking Hashem and elevating the experience. The food has now been transformed into a Mitzvah and thus eternity! The mundane has become valuable!

In this vein, we go outside and look at the sun. We realize that it represents the earthly world and physicality. We then proclaim a berachah upon it, signifying that we commit ourselves to sanctify Hashem and desire ever so passionately to imbue our lives with holiness and growth. This is our power as Jews. We can make a berachah (bring holiness) on the sun (the mundane world)!

Why was the sun established while Saturn ruled the sky? The Gemara (Shabbos 156a) teaches us that one born during the rule of Saturn will have many earthly evil thoughts! This explains why the sun was created under its rule. It represents Olam HaZeh, the present temporal world. This is the most appropriate time for its creation. Our job is to elevate and uplift ourselves by going against our earthly desires.

This is the significance of the Kaddish prayer as well. We honor the dead by pronouncing Kaddish for them. When ten men answer the mourner’s prayer, the soul of the deceased is uplifted. The entire theme of Kaddish is to elevate the physical world to recognize Hashem’s rule. It comes as no surprise then that the climax of Kaddish (from the words “Yehey Shmay Rabba Mivarach, may His Great Name be Blessed” until “B’almah.”) is comprised of precisely twenty-eight words! This is to show that we wish to elevate the world by bringing Hashem into every facet of our daily existence. Also, Kabbalistically, the four letter name  of Hashem when spelled out, extrapolating every letter, contains exactly twenty-eight letters! This is the theme of Kaddish, bringing out Hashem’s name.

([י=] יו”ד וא”ו דל”ת, [ה=] ה”א אל”ף, [ו=] וא”ו אל”ף וא”ו, [ה=] ה”א אל”ף)

Indeed, we see just how precious life is. We constantly have opportunities to elevate the physical world to great spiritual heights. This is what our blessing upon the sun is stating. We wish to imbue our life with spirituality!

May the lesson of Birchas HaChamah touch our hearts and inspire us to live our lives connected to Hashem, bringing us true happiness!

Click here for the complete text of Birchas HaChamah

(Left click to view; right click and “Save Target As / Save Link As” to download)

On Wednesday, April 8, 2009 (14 Nissan, 5769, Erev Pesach), the blessing and these additional prayers are recited anytime from sunrise until the third hour of the day. If it is too cloudy to see the sun, one has until midday to pronounce the blessing. After that time however, it should be recited, but only without Shem u’Malchus. See my article (Click here) for brief laws and an explanation of this special blessing.

Click here for the complete text for Birchas HaChamah