Therefore, in such a case, we can be more lenient in allowing the use of the leftover meat from the Sabbath during the Nine Days. However, it is important to note that this leniency is based on specific circumstances and should not be generalized to all situations. Each case should be evaluated individually based on the relevant halachic sources and guidance from a qualified rabbinic authority.
Ultimately, the goal is to uphold the prohibition against wastefulness (bal tashâchit) while also adhering to the traditions and customs that guide our observance during the Nine Days. By approaching these questions with thoughtfulness and care, we can navigate these halachic complexities with diligence and respect for the sanctity of our traditions.
May we merit to see the fulfillment of the prophecy of Elijah heralding the arrival of Moshiach, bringing clarity and resolution to all matters of halacha and guiding us towards a future of peace and redemption.
May the memory of Rabbi Yaakov Spivak, ztâl, be a blessing and may his teachings continue to inspire and guide us in our pursuit of Torah knowledge and observance.
For further questions or to submit your own, please email qandatorah@jewishpress.com
Note: The opinions expressed in this article are those of the author and do not necessarily reflect the views of The Jewish Press.
Does the prohibition apply only to that which will be acquired at the set time, or also to that which is in one’s possession already?
Since we find regarding besar nechira that the Torah only prohibited such limbs from the time of the Children of Israel’s entry into the land, perhaps the Torah had no intention of prohibiting that which they already possessed, but rather only newly acquired meat from a stabbed animal.
Thus, though normally we would say that in the case of any set time at which a matter becomes prohibited, such as chametz before Passover or food on Yom Kippur and Tisha B’Av, there is no distinction between the newly acquired food or that already in one’s possession, as all are prohibited. However, since there is a doubt in the Gemara regarding meat from a stabbed animal, we should apply the same rule regarding every enactment and individual vow – the intention may not have been to include that which was in one’s possession from before. Since it is a safek, a doubt regarding the enactment or vow (which is of rabbinic rather than biblical origin), we would be lenient.
Regarding the scholar who wished to be lenient, his leniency only referred to eating meat in the Nine Days, which is not specifically prohibited according to the law. Rather, eating meat is only specifically forbidden from erev Tisha B’Av at chatzot (noon), when it is surely forbidden (even if some meat were left over from the Sabbath, there is no doubt about this).
As to the rest of the Nine Days, the Sages only enacted a “fence” in order to ensure our discomfort and to make us mourn the destruction of the Holy Temple. If this is the case, possibly they only made an enactment regarding that which one will acquire or cook, but as to that which is already in our possession or was previously cooked, its consumption would be permitted.
Regarding wine, Rabbi Grunfeld notes that if this prohibition only applies to that which we will acquire during this period, but not to that which one already has, there are many people who have extensive stocks of wine and, as such, we will cause the entire minhag of aveilut during the Nine Days to be cast aside.
We must thus understand that this aveilut is not a din but a minhag that our Sages imposed in earlier times. For this reason they allowed us to eat meat and drink wine at a seudat mitzvah such as a brit milah, a pidyon ha’ben, or a siyum (the completion of a tractate or significant portion of Torah study). If this were based on a din, we would not be allowed to consume wine and meat.
Therefore, if one prepared food for the Sabbath, and due to means beyond his control some of the food was left over for weekday consumption, i.e., due to his being incarcerated on the Sabbath for a minor offense (something that often happened in Europe in Rabbi Grunfeld’s time), since the food was prepared for the Sabbath it is considered food left over from a seudat mitzvah, and leftovers from a seudat mitzvah should be permitted for consumption during the Nine Days.
Rabbi Grunfeld adds: “We must also state that to waste food is a prohibition of bal tash’chit, and if he prepared food for the Sabbath and, due to some unexpected reason beyond his control, he was unable to eat it, [if] he were to discard this valuable meat, this would be a violation of bal tash’chit. Our Sages never intended the custom of aveilut to override a clear prohibition.”
This rule, however, applies only to meat or a cooked dish that will spoil. Wine, which keeps for many days (and may improve with time), does not warrant leniency. Fear of bal tash’chit does not allow consumption of wine during the Nine Days.
One who would rely on this scholar should only do so where there will be a loss due to food spoilage, namely, food prepared for the Sabbath or another seudat mitzvah.
The fact that the threat of spoilage of food causes leniency during the Nine Days is a demonstration of how meticulous our Torah is regarding the money of a Jew – “Chassa haTorah al mammon Yisrael” (Chullin 49b).
However, we caution that in today’s times of ample refrigeration, freezers, and food storage options, including sealing products to preserve food quality, storable food should be treated as wine. Leniency would not be warranted during the Nine Days, as bal tash’chit is not a viable threat. Rather, to ensure the freshness of the food to be stored, be sure to wrap it well and freeze it as soon as possible for later use.
We pray that just as the Torah treats the money of the Jew with such scrupulousness, so shall Hashem treat the tears and pleas of His Jewish nation and redeem us from our exile, with the coming of Moshiach, speedily in our days.
Regenerate means to restore or renew, especially in a biological or physical sense. It can also refer to the process of growing or developing again after damage or destruction. In a broader sense, it can also mean to revitalize or bring new life to something.
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