MISC section - contents: Q: What b'racha should I make on sprouted grain breads? A: It is difficult to rule on this matter for a few reasons. Firstly, we have not found written halachic rulings on this relatively unknown topic, which hinges on complicated questions. Also, different people may prepare the bread differently, to the extent that the halacha may vary. Finally, we should better understand the botanical, chemical processes that accompany sprouting. We, therefore, propose a joint project with our readers. We will describe what we know and ask the public to add their insights. After compiling information and discussing the matter among ourselves and with other rabbis, we will share our findings. Let's show how the information age can help further the world of halacha. We received the following information (and samples of grain and bread) from a local producer of sprouted wheat bread. One soaks organic wheat kernels for several hours in water, which causes the kernels to sprout (into roots and stalks) over the next few days. When the roots are somewhat
longer (but much thinner) than the kernels (which still look much the same),
one grinds the whole thing. One bakes the moist "flour" without water or
yeast. The result is a loaf with a color similar to whole-wheat bread and a
moister and somewhat coarser texture (presumably because of the sprouts). It
tastes quite sweet (like honey cake), to the extent that one would not guess
that it is the product of only wheat and water. This bread is reported to be
extremely healthful because of the chemical processes involved in the
sprouting. We would like to know of significantly different processes that
may be used. The b'racha on edible sprouts is ha'adama. When one makes bread out of grain-like foods (kitniyot) that are not from the five, major forms of grain, its beracha is shehakol (Shulchan Aruch, Orach Chayim 208:8). These halachot should apply even to sprouts attached to wheat because they in no way resemble wheat's taste. However, the Shulchan Aruch (ibid.:9) rules that bread made from a mixture of wheat flour and other flour is halachic bread if it contains a reasonable percentage of wheat (a sixth or an eighth). Our case easily meets that requirement. The question is as follows. A wheat kernel, if planted, breaks down and is replaced by a stalk, formed by the grain and other nutrients from the ground. There are various opinions on how long it takes for grain to be considered rooted in the ground, as the beginning of a new entity. (See T'rumat HaDeshen 191 and Shaagat Aryeh, Chadashot 7, in regard to stalks that become permitted when the omer is brought, who rule three days and two weeks, respectively. See also, N'darim 57-59, regarding t'ruma and other halachic entities that lose their status after being planted.) However, one can distinguish between being rooted in the ground and maintaining wheat's characteristics. At what point of the kernel's decomposition does it lose the status of wheat? Does it depend on its outer appearance or perhaps the taste of its product? Is the process uniform throughout the kernel or do certain sections change chemically more quickly? If it is not uniform, what is the halacha when part of the kernel is significantly altered, while other parts remain intact? There are four arguable
approaches: The process begins, however, with the in gathering of Klal Yisrael, with Yechezkel's words thundering forth: "Behold, I will take the children of Israel from amongst the nations... and I will gather them and bring them home to their Land." Is it too much to imagine that the extraordinary influx of Jews from all over the world, fast making Israel the home of the world's largest Jewish population, is the beginning of the realization of this prophecy of Kibbutz Galuyot? Is this not the "in gathering" preceding the Redemption? In the words of Rav Kook ZT"L "…It is clear that the eventual Geula is dependent upon the increase of Jews living in Eretz Yisrael, 'a holy nation in the holy land'." When God tells us unequivocally, "I will return them to their Land...", He is revealing His desire - which is incumbent upon us to carry out by encouraging and fostering a massive Aliya effort. As such, we depend upon our
co-religionists to join us and be part of this great process of Geula that
our Prophets have outlined for us and of which we have so long wished to be
a part. L'hitraot b'artzeinu hakedosha. The next day, without any fanfare, R' Eliyahu Chaim got off the train and made his way to the Beis Medrash. When the community leaders found out that the new rabbi was in town, all rushed to welcome him; they found him deeply involved in learning. "Rebbe, why did you act this way?" they asked him. "Yesterday, we all went out to greet you, and today you arrived without anyone even being present to welcome you." "You all went out yesterday in
my honor, although I had done absolutely nothing yet on behalf of the city,"
said R' Eliyahu Chaim. "Honor must be earned, and I don't like being paid in
advance for something I have not done." 2) Why does the Torah describe Yaakov's offering in Be'er Sheva as being offered to the G-D OF HIS FATHER YITZ- CHAK specifically? (46:1) 3) The Torah already
established in a few places that Goshen was in the land of Egypt so so why
does it teach the seemingly superfluous AND ISRAEL SETTLED IN THE LAND OF
EGYPT IN THE LAND OF GOSHEN? (47:27) 2) The Meshech Chochma teaches that Yitzchak brought this offering because of a specific fear that he had. Yosef was removed from Yaakov for 22 years as a punishment for the fact that Yaakov stayed away from his father, Yitzchak, for that period of time. Yaakov was concerned that Yosef would not offer him proper respect as result as is indicated by the mentioning of his father in connection with this offering. 3) Rav Moshe Feinstein answers
that the Torah is teaching us that while the Jews were geographically within
the borders of Egypt, they remained in the region of Goshen. They were
deliberately isolated to shiled themselves from the decadence of Egyptian
society. [6]
MicroUlpan What are some of the emotions that Yosef exhibited with his tears? Yosef brought up tears of happiness (42:24) when he realized that his brothers were on the path of teshuva for their having sold him into slavery (Rashi). When Binyamin is brought down to Egypt and is presented to Yosef (43:30), Rashi says that Yosef asked him about his family. Binyamin told him that he had a brother who was lost and he himself had ten children. He gave each of his children a name related to the story of his lost brother (i.e. 'CHUPIM because my brother never saw my CHUPA, my wedding). This answer made Yosef cry out of sadness realizing that his brother and father were never able to stop mourning his disappearance. All these instances of crying were done privately because he still didn't want his brothers to know that he was their lost brother Yosef. When he finally (45:2-3)
revealed himself to his brothers, he was filled with emotion, yet he was
careful not to embarrass his brothers in front of others. Therefore he sent
all the Egyptians out of the room so he could discuss the events of the past
with his brothers freely. Then he was able to shed tears of mercy for his
brothers in front of them and cry so loud that all of Egypt heard him. In verse 46:29 we see his tears of remorse that his father actually bowed down to him. Maybe these tears were Yosef's own process of repentance for having caused his father anguish for the 22 years he had been in Egypt and hadn't sent a message to his family. Throughout we see Yosef as a strong ruler, but full of emotions that he is not embarrassed to express. The underlying feeling we see from his tears is a concern for other people, in this case, his brothers. He cried because he was able to feel their pain. Although they had hurt him personally, he still cared for them as a brother and was able to think about their feelings and treat them with mercy. For example, his tears on each one of his brother's shoulders helped break the barrier they might have felt toward him, or they feared he might have toward them. As Rashi explains after the brothers saw him cry and understood that Yosef's heart was with them, they were able to talk to him and were no longer embarrassed. And how did Yosef develop this trait of caring for others, putting others before himself? He inherited it from his mother, Rachel Imenu, who let her sister Leah marry Yaakov before she herself did. And she is the one who cries for the whole Jewish nation throughout time - she feels the pain and suffering of all the generations KOL B'RAMA NISHMA N'HI BE'CHI TAMRURIM RACHEL M'VA'KA AL BA'NEHA. We should follow in the path of our ancestors Rachel and Yosef and not be afraid to shed tears if they bring us closer to other people and awaken G-d's mercy for his people. You can make a salad with tear
drop tomatoes or make any type of tear shaped cookies. If you use only
yellow or white candies for the following recipe the cookies will really
look like tear drops. While we are perturbed that during all the years that Yosef was viceroy in Egypt he did not maintain contact with his grieving father, we are equally surprised that the first comment he makes after exclaiming to his brothers, "I am Yosef!" is, "Is my father still alive?" This, especially, since Yehuda had just so eloquently alluded to Ya'akov in his plea for mercy. Perhaps Yosef could not believe that his father survived the pain of so many years. Maybe, as the Ralbag suggests, he wanted to know if everything said about his father was really true. Alternatively, Yosef may have been implying that there was a disparity of sympathy over his disappearance compared with Binyamin's separation from his father? Whatever the reason, the
Chafetz Chaim explains that Yosef's call "I am Yosef!" is the precursor of
the time when G-d will declare, "I am Hashem!" At that time we will
understand the perplexing events that have befallen our people; at that time
all will become clear. [The Parshat Vayigash Homepage]
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