MISC section - contents: Q I have heard that it is preferable to make Kiddush on wine rather than grape juice. Is that true, and if so, does that mean that grape juice is not valid for Kiddush? A The gemara (Bava Batra 97a-b) has a rule that any type of wine which is valid b'dieved (post facto) for nesachim (libations on the altar) is valid l'chatchila (as a matter of choice) for Kiddush. One of the examples given is yayin migito ("wine" which has just been pressed), which has not had the opportunity to ferment. This is also the ruling of the Shulchan Aruch, Orach Chayim 272:2. This is what we commonly call grape juice, and therefore, it appears clear that grape juice that has no alcoholic content is totally fit for Kiddush. That is basically the bottom line, but there are a few reservations that justify the claim you heard that wine is preferable. The Magen Avraham (ad loc.:3) points out that even though one may choose grape juice for Kiddush, it is more proper to use "older wine," which is at least 40 days old (Mishna Berura ad loc.:5, citing the Magen Avraham). (Be aware that before the advent of preservatives, refrigeration and vacuum packing, grape juice could not last that long without fermentation.) The implica- tion of the Magen Avraham is not that there is no need for alcoholic content, but that wine that has sat at least moderately is considered to be of higher quality, and the Shulchan Aruch (ibid.:3) says that it is proper to choose good wine for Kiddush. Thus, high quality grape juice could be preferable to low quality wine, and the matter might depend on personal preference (see Moadim U'zmanim VII, 181 in a related context). There is some room to claim that our grape juice is halachically inferior to that which the classical sources refer to as yayin migito. In the process of making grape juice, something is done to the juice (usually including heating it to a level that is considered cooking) to prevent the natural process of fermentation from taking place over time. This raises two issues. Firstly, there are several important classical opinions that cooked wine (mevushal) is unfit for use for Kiddush (see opinions in the Tur, OC 272). However, on this issue, which may also apply to pasteurized wines, the ruling is to be lenient (Shulchan Aruch and Rama ibid.:8). Another claim is that the Rashbam on Bava Batra (97b) implies that yayin migito is valid even though it isn't alcoholic, because it will become so if left alone. This is not the case with our grape juice, which cannot turn into wine. However, there are several ways to deal with that claim. One is that since the grape juice is considered wine fit for Kiddush before pasteurization, it does not lose that status later on, since the process is not a destructive one for the juice (Minchat Shlomo I,4). Most poskim rule leniently on all of these issues and say that our standard types of grape juice receive the beracha of "Borei pri hagafen" and are fit for Kiddush (see Yechave Da'at II,35; Shevet Halevi IX,58; V'zot Haberacha, pg. 239). What remains a problem is grape juice which is reconstituted in the process of its production. In such a case, most of its water is removed, and new water is added to it later on. Rav S.Z. Orbach (Minchat Shlomo, ibid.) felt that in such a case, the minority of concentrated grape juice cannot turn the majority of external water into grape juice. While we have heard that this type of grape juice is uncommon in Israel, we cannot speak for other parts of the world. (Most "organized" countries probably require producers to inform the public that the grape juice has undergone this process.) Since wine and grape juice require rabbinical supervision for reasons of kashrut, it is appropriate that many of the hasgachot have begun writing whether they are fit for Kiddush and get a beracha of "Hagafen." This is important primarily to ensure that the wine is not overly diluted, which is a halachic concern, especially for Sephardim. In short, grape juice is fine for Kiddush. Unless one has
personal preferences (taste, health, or educational) wine is more festive and
preferable, especially at night, when we are more strict. R' Shmuel discovered that the man was a poor poet. He thereupon sent him a generous gift, and from then on, supported the man on an ongoing basis. The poet eventually became a friend and admirer of R' Shmuel. Some time later, R' Shmuel was again walking with the king, when they passed the same poet. This time, he recited poems in honor of the king and R' Shmuel. "This dog is still barking?", said the king in amazement. "Didn't I order you to have his tongue cut out?" "Your majesty", replied R' Shmuel, "I did exactly as you
commanded me. I cut out his evil tongue and replaced it with a good one." The Mishna (Menachot 83b) teaches that all communal and individual meal offerings may be brought from grain grown in Israel or abroad, either from CHADASH (new grain) or YASHAN (old grain), except for the Omer-offering (2nd day Pesach) and the Two Loaves offering (Shavu'ot), both of which must be brought from new grain that had been grown in Israel. This law is codified in Rambam's Mishna Torah, Laws of Beit Habechira 7:12: "The entire Land of Israel has greater sanctity than all other lands. How is its sanctity expressed? In that the Omer offering, the Two Loaves offering and Bikurim (first fruit) are brought from produce grown there, and not from produce grown in other lands." What is the message of this halacha in our time, when CHADASH
and YASHAN are determined by the date, and not by the offering brought in the
Temple? The message may be that when one must choose between buying goods
produced in Israel and goods produced outside of Israel, one should opt for the
Israeli product. The holiness of the Land of Israel is transferred to its
produce, as seen in the Law of Omer. Supporting Israel's economy, especially in
these difficult times, is of critical importance. TORAH THOUGHTS as contributed by Aloh Naaleh members for
publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication
on Parshat Ha'Shavuah Of course, that's silly, because it assumes that every reader
reads Torah Tidbits from cover to cover every single week. And remembers every-
thing he or she has read. So even though it surprises us when someone asks
what's an SDT, it really reminds us that not everyone knows that it is a Short
Dvar Torah. So too with the Hebrew letters that form the arch above our column's
logo, the turtle in the upper-right corner. The letters are the initials of the
words of T'hilim 104:24, which beautifully proclaims with wonder, "How manifold
are Thy works, O LORD! In wisdom hast Thou made them all; the earth is full of
Thy creatures." We call the column MRMH for short, for MA RABU MAASECHA HASHEM...
In the spirit of the pasuk, we share with you some entries from the welcome page
of
www.earthlife.net/mammals Nearly a quarter of all mammals can fly. (Actually, only bats do, but there are almost 1000 species of bats, which is about 23% of all known mammal species.) Australia has about 147 million sheep, outnumbering humans by
8-9 times. Whales and dolphins sleep one side of their brains at a time - while one side is asleep the other keeps watch for danger. Sperm whales can stay submerged for up to 2 hours descending over a mile below the surface. There is a vine in Madagascar that is pollinated exclusively by
lemurs. A female kangaroo can produce 2 different kinds of milk at the same time when she is suckling youngsters of different ages. Anteaters are the only mammals to have no teeth. Hippopotamuses produce a special reddish oil from modified sweat
glands that acts like a sun-cream to stop them getting sunburned. The association of our festivals with Hashem invites us instantly to consider their sacred character (Sforno). HaKetav VeHakabbala adds that by conferring upon these days honor and distinctiveness we foster the realization of their potential to enhance our spiritual development. We are familiar with the expression "Ohel Mo'ed" - 'the Tent of Meeting' - which defines a special, designated point in space where Man is able to commune with G-d. Equivalently, the Mo'adim are time-oriented opportunities that summon us to consider our common past, reflect on our relationship with Eretz Yisra'el, and recall the centrality of the Temple and Jerusalem in our collective consciousness. Moreover, the "Mikra'ei Kodesh" invite us [from the word "keru'im"] to assemble in prayer and thanksgiving. With all that we have to contend with in everyday life, it seems appropriate that, as a community, we capitalize on our holidays to contemplate the Source of all that is good. Shabbat Shalom Menachem Persoff [The Parshat Emor Homepage]
|
