Parshas Reeh 5785 – Intriguing Questions & Answers
Women doing laundry on Rosh Chodesh
Q: A women asked me whether what she had heard from a friend who refrains from doing laundry on Rosh Chodesh is just a simple stringency that she made up, or there is a true source to this custom and many women have adapted it?
A: In short, we will try to bring a few sources to the prohibition brought down to the custom of women refraining from doing laundry and other melachos on rosh chodesh.
The Shulchan Aruch (siman 417:1) brings down that Rosh Chodesh was given to women as a Yom Tov in the merit that they did not join in the Cheit Hagel, this is also brought down in Pirkei D’Rebbi Eliezer (45), see Tosfos Megilah 22b. Therefore, the minhag is that women minimize their work on Rosh Chodesh, this is quoted in many other sources as well.
In the Sefer Avudraham seder Rosh Chodesh, brings down that woman gave very enthusiastically to the mishkan, as opposed to the men. Since the mishkan was erected on the first of Nissan, women were given Rosh Chodesh.
The Shulchan Aruch (ibid) writes that in the strict letter of the law, all work is permitted for women on Rosh Chodesh, even though the levush writes that since women have an obligation to their husbands, and if their husbands wish that they work, they must do so, however the poskim at large still refer to it as a minhag tov — “a good custom”. See Biur Halacha 417 v’hanashim.
Therefore, the custom is that women do not wash clothing on Rosh Chodesh, Lechatchila one should try to keep this custom even for a two-day Rosh Chodesh, however if one has a custom to be lenient only for one day they could rely on that.
The poskim discuss if today the same custom refraining from washing clothing on rosh chodesh should apply. Washing clothing in earlier times required hours of work and was very burdensome. However, today one just has to place the clothing in the washing machine and push the button. The question is if such washing is also prohibited on Rosh Chodesh.
There are some great poskim who are stringent with this custom even with our machines, this was the opinion of Harav Yaakov Kamenetsky, Harav Y.S. Elyashiv and others.
However many side with the opinion of Harav Shlomo Zalman Auerbach zt”l, who was lenient based on the above reason, a women who doesn’t have any specific custom can surly rely on this opinion. Although even according to the stringent opinion or someone who wants to be stringent one could have a man press the button while the women could put the load of clothing into the machine.
In conclusion: It is a good custom for women to refrain from doing melachos on rosh chodesh, however one who has a custom to be lenient may rely on that. In regards to doing laundry it is praise worthy to be stringent in this with our machines even on a two-day rosh chodesh, however in any case of need (i.e. the laundry can’t be done afterwards etc.) a women may do it on rosh chodesh.
The Halachos of Wine that is Cooked When There Is a Non-Jewish Worker in the Home — Part 2
(Relevant to this week’s Daf Yomi Masechta Avodah Zarah)
Q: Last week we brought up the question in regards to what many elderly people have a foreign worker in their home, and there are also families who have a non-Jewish housekeeper. It is therefore necessary to clarify how to conduct oneself with wine or grape juice that is kept in places that are not locked, such as cabinets or refrigerators to which the non-Jew has access, or when the homeowner does not return to the house frequently enough to cause the non-Jewish helper to be in a state of fear (mirtas).
All of the piskei halachos we wrote last week are relevant specifically when the wine wasn’t cooked beforehand, now we will elaborate on the details of this leniency.
Defining Yayin Mevushal
All of the above applies only to uncooked wine. If the wine was cooked, there is no concern of yayin nesech. The Shulchan Aruch (§123:3) rules that cooked wine touched by a non-Jew is permitted…
The Shulchan Aruch says that it is considered mevushal once it begins to bubble on the fire. Once it has reached this stage, the Shach (6) says it is permitted to drink even with non-Jews. However, he also adds (7) that it must have boiled to the point it reduced in volume. The Darkei Teshuvah, however, cites Divrei Yosef who cites the Yerushalmi, that it must be cooked until it begins to become sweet.
Minchas Shlomo (1:25) brings all the opinions on this matter, and concludes that as long as it has boiled to the point it is reduced in volume, it is permitted.
Rav Moshe Feinstein (Igros Moshe, Yoreh Deah 2:52; 3:31) rules that boiling to the temperature of yad soledes bo (hot enough to burn the hand) is sufficient, even if it did not begin to steam…
Rav Shmuel Wosner (Shevet HaLevi 2:51), however, notes that the Meiri also writes that it must be cooked to the point that it changes taste…
Cooked Wine Without the Non-Jew Knowing It Was Cooked
According to some opinions, the heter of mevushal applies only if the non-Jew knows it is cooked…
Pasteurized Wine
Rav Shlomo Zalman Auerbach (Minchas Shlomo I §25) writes that modern pasteurization…
Rav Elyashiv (Kovetz Teshuvos 1:75) also forbids…
Thus, one should not rely on pasteurization as yayin mevushal…
Grape Juice
Grape juice has the same halachic status as wine…
Is There a Stringency for a Non-Jew Not to See the Wine?
Some are stringent not to drink wine that a non-Jew has merely seen…
However, if the non-Jew is not an idol worshipper (e.g., a Muslim), there is no reason for this stringency…
Purchasing from a Jewish-Owned Store that Sells Stam Yeinam
Q: Is there any reason that one should refrain from purchasing from a Jewish-owned store who sells stam yeinam, since there might be an issue with benefiting from the store who is benefiting from issurie hanaah according to some opinions?
A: In Shu”t Teshuvos V’Hanhagos (2: 397), Rav Moshe Shternbuch shlit”a writes that one should preferably be careful to shop only at stores that sell only kosher wine…
The reason for this is because, according to the Tur and Shulchan Aruch (Yoreh Deah 123:1), stam yeinam is prohibited even for benefit…
Nevertheless, he concludes with a limud zechusa…
In Conclusion: Regarding stam yeinam of the non-Jews among us—who are not idol worshipers—there is greater room to be lenient regarding the money… Nevertheless, one who chooses to be stringent is praiseworthy…
However after discussing the question above with Maran Harav Avigdor Neventzhal Shlit”a, he felt that one doesn’t have to be stringent at all while buying from stores like the above mentioned.
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