SchiT

Affluenza
Losers. It's not even their fault. Generational decline. Age of comfort, pumping out cluster-b idiots.
I see it but can't touch it. Knowing it doesn't change it or fix it.
Nevertheless, great things must be done.

Cool Is Cool

          Being cool is important. Slick. Sharp. Fit. Smart. Cool. All of the world is designed to tear a person down from coolness. A person's coolness depends on how cool he wants to be. I want to be very cool. Uncool people spread more and more uncoolness. I don't want to connect with any more people that are dirty and uncool. I really don't. Being cool used to be the best and most desirable thing. I miss that. "Adulthood" destroys. Evil people destroy. Dirty is not cool, even though so many people are fine with it, I am not, and I don't think it's cool at all. So many people that I know are happy with dirty. So many of them are psychotic too.

Blessed is The Name (Baruch Hasheim)

   

     Our infinite nature we call Hasheim (The Name) because we are not allowed to speak it the way that it is spelled.

     In this physical state of being (Adam) we can't remember how were doing all of this or what we really are. Brilliant.

    This world can either be good or bad based on the decisions that we make. There are definite crazies in it which can inflict widespread destruction on ones life.

     I hope that in a little more time, with The Name's help, I will be on track and doing well.

     It's been a long time since I've worked and I think that it's been time well spent, trying to get out of a bad way of life.

         Chol Hamoed Pesach 2012. Happy to be alive. Staying connected to Hashem. Ready for new levels. Hoping wishing praying for them to be enjoyable. Moving forward no matter what.

         Wow, like, I actually have a mind and I can actually make my own decisions and choose everything. Wow wee. Like, what an idea.

         My biggest need is for Hashem to bless me with everything good. I'm trying to do my part, not associating with bad people, staying in the good, but if He doesn't bless bless bless me, I'll never make it. I need miracles. I'm trying to live a good life. Oh how I wish.

         I want a good future not being influenced by psychotic nut cases that use their minds to go deeper and deeper into insanity, driven by a self righteous mission, in which they use all of their energy to obsess over Torah while being evil towards their fellows. Why would I want that?

        This cyber world in which we are all connected by the world wide web is like a big room where we all gather. We see each other as though we were in a room together and we can speak to eachother as though we were all in the  same room. Well, this is a good thing. We are blessed not to be living in utter poverty without what we need to live. We have to be smart and utilize these blessings to be healthy, successful, and have Hashem in our lives.

         Amen

One may use freshly pressed grape juice for kiddush, even though it contains no alcohol (Gemara Bava Basra 97b). Someone who cannot drink wine may fulfill the mitzvah of arba kosos with grape juice.


RabbiKaganoff.com

The Torah Writings of Rabbi Yirmiyohu Kaganoff shlita


Written on MARCH 22, 2010 AT 10:55 PM by ADMIN


Only the Choicest of Wine – What’s Best for Kiddush and Arba Kosos?

Yankel enters my study, with one of his inquisitive looks on his face. “Rabbi,” he begins, “I have heard that it is best to use red, non-pasteurized wine at the seder. However, my father-in-law likes Chablis, which is a white wine, and my mother-in-law never drinks any wine. The grape juice she likes is from concentrate, and someone told me that one cannot use it for kiddush. What should I do?”
Knowing that Yankel likes very complete explanations, I prepared myself for a lengthy conversation.
“Let us divide your shaylah into its four constituent parts: Color, cooked (mevushal), alcohol, and concentrate. We’ll discuss each part of the shaylah separately and then we’ll see what is preferable to use.”

RED OR WHITE

The Gemara (Bava Basra 97b) quotes the following discussion: Rav Kahana asked Rava “May one use chamar chivaryin, white wine.” Rava answered him by quoting a pasuk in Mishlei (23:31), “Do not pay attention to how red your wine becomes,” (meaning focus your life on permanent, spiritual values and not on the transient and physical). The pasuk implies that the redder the wine, the better its quality.

This Gemara, which is discussing the requirements of wine for kiddush and other mitzvos, implies that one may not use white wine for kiddush, and indeed this is the way the Ramban rules (ad loc.). However, Rashbam concludes that the Gemara is discussing only whether white wine is kosher for nisuch (libation) on the mizbeiach, but it may be used for kiddush. Others reach the same conclusion that our white wine is acceptable for kiddush, but for a different reason. They contend that the Gemara is not discussing quality white wine, but inferior wine that has no color at all (Tosafos). (White wine is always light-colored or yellowish.) According to this opinion, quality white wine is acceptable even for the mizbeiach.

The halacha is that one should preferably use a red wine unless the white wine is better quality (Rama 472:11; Mishnah Berurah 272:10). At the seder, there is an additional reason to use red wine, because it reminds us of Pharaoh’s slaughter of Bnei Yisroel (Mishnah Berurah 472:38). Therefore, if one chooses to use white wine, some suggest mixing red wine into the white wine to give it a little red color (Piskei Tshuvos 472:10). When mixing the wine, it is preferred to pour the red wine into the cup first and then add the white. If one adds red wine to white wine he will color the white wine, which is prohibited on Shabbos and Yom Tov according to some poskim because of the melacha of tzove’a, dyeing or coloring (see Mishnah Berurah 320:56).

MEVUSHAL (Cooked)

Cooking wine harms it, and cooking grape juice affects its ability to ferment naturally. Indeed, some winemakers never pasteurize the juice from which they produce their wines because heating compromises the taste. For these reasons, halacha views wine that is mevushal as inferior, and this has several ramifications. The prohibition not to use wine touched by a gentile, stam yeinam, does not exist if the wine was mevushal before the gentile handled it (Gemara Avodah Zarah 30a). This is because no self-respecting idolater would consecrate cooked wine to his deity (Rambam, Hilchos Maachalei Asuros 11:9; cf. Rosh, Avodah Zarah 2:12 who explains the halacha somewhat differently).

Similarly, one may not pour cooked wine as a libation for a korban. Some poskim contend that mevushal wine is so inferior that one does not recite hagafen on it but shehakol, and that it is invalid for kiddush and arba kosos (see Tosafos Bava Basra 97a s.v. ileima; Tur Orach Chayim, Chapter 272). Although we recite hagafen on mevushal wine and rule that it is kosher for kiddush and arba kosos (Shulchan Aruch 472:12), one should try to use uncooked wine unless the mevushal wine is superior (Rama 272:8; Mishnah Berurah 472:39).

There is one situation where one must use mevushal wine, and that is when gentiles might handle open bottles of wine. This is why most hechsherim insist that all wine served in restaurants and at catered events be mevushal.

Incidentally, almost all bottlers in North America pasteurize their juice before bottling. Commercial pasteurization of juice products is usually at about 180° Fahrenheit.

BUT I HEARD THAT PASTEURIZATION DOES NOT NECESSARILY EQUAL BISHUL?

The early poskim state that heating wine until it begins to evaporate makes it mevushal (Shach, Yoreh Deah 123:7, quoting Rashba and Ran). How hot is this temperature? Rav Moshe Feinstein ruled that 175° Fahrenheit is definitely hot enough to be considered mevushal (Igros Moshe, Yoreh Deah 2:52; see also 3:31), although some poskim contend that wine must be heated to a much higher temperature (see Darchei Teshuvah, Yoreh Deah 123:15; Minchas Shlomo 1:25). Because of this dispute, some hechsherim rule that only wine and grape juice that is heated until boiling is considered mevushal, whereas others consider all commercially available grape juice as mevushal.

However, some poskim contend that the laws of mevushal wine do not apply to contemporary pasteurized juice since the processing is made in a way that the wine does not taste inferior (Shu”t Minchas Shlomoh 1:25). Thus, one could use wine made from pasteurized juice or pasteurized juice without any concern, but one should not use wine that was cooked after fermentation which definitely tastes inferior. According to this opinion, a gentile touching pasteurized wine or grape juice will make it prohibited.

At this point in my monologue, Yankel interjected a question:

“I am not sure if I understood you correctly. If grape juice is usually pasteurized, then according to Rav Moshe’s psak, it is all mevushal. And, since one should preferably not use mevushal wine, one should not use grape juice for kiddush or arba kosos?”

“That is correct,” I responded. “Actually, there is also another reason why it is preferable to use wine for arba kosos.”

WINE VS. GRAPE JUICE

One may use freshly pressed grape juice for kiddush, even though it contains no alcohol (Gemara Bava Basra 97b). However, one should preferably not use grape juice for the seder as I will explain.
In the time of the Gemara, wine was so strong that people diluted it with three parts water (per one part wine) before using it for kiddush and other mitzvos. The Gemara teaches that someone who drank the wine without dilution fulfills the mitzvah of drinking four cups of wine, but does not fulfill the mitzvah of cheirus, freedom (Pesachim 108b). This is because the complete mitzvah of arba kosos requires drinking wine with a pleasurable amount of alcohol. This undiluted wine is too strong and not pleasurable. We derive from this Gemara that wine is better for the seder than grape juice, because the alcoholic content of the wine provides the element of cheirus.

However, someone who cannot drink wine may fulfill the mitzvah of arba kosos with grape juice.
Yankel interjected another question. “My mother-in-law never drinks wine the rest of the year. If I tell her that she should drink wine, she will do it because of the mitzvah. How much wine must she drink?”

“She can use a small cup that holds exactly a revi’is of wine with very low alcohol content or even mix wine and grape juice in the cup so that one can barely notice the alcohol and she will fulfill this mitzvah,” I replied. “The poskim dispute how much is a revi’is, with different opinions ranging from three ounces to five ounces. This the minimum amount of wine for each of the four cups. She is required to drink only a little more than half the cup, although it is better if she drinks the entire cup. She should drink the entire last cup in order to recite the bracha acharonah.”

RECONSTITUTED GRAPE JUICE

Reconstituting grape juice involves evaporating at least 80% of the water that is naturally part of the juice, and then later adding water back. (Juice is concentrated and then reconstituted because it saves tremendous amounts of shipping and storage costs, and because the concentrate has a longer shelf life.) It is important to note that the concentrate is not drinkable before adding water.

Rav Shlomo Zalman Auerbach has a lengthy tshuvah whether reconstituted grape juice may be used for kiddush and whether its correct bracha is shehakol or hagafen. The basis of his discussion follows:

The correct bracha on all beverages except wine is shehakol. Wine merits a unique bracha because it is special in that it “makes man and Hashem happy” (see Mishnah and Gemara Berachos 35a). Men appreciate the intoxicating properties of wine, and in addition, it is the only liquid that the Torah commands us to pour on the mizbeiach every day. (Water, the only other liquid ever poured on the mizbeiach, is only poured on the mizbeiach during Sukkos.)

Grape juice does not have all of these qualities since it does not contain any alcohol. However, since it can potentially become wine, it merits the special bracha of hagafen and may be used for kiddush.

Rav Shlomo Zalman posed the following question: Do we consider natural grape juice as a mixture of the tasty part of the grape and plain water, or do we make no distinctions and consider grape juice as a mixture of everything inside the grape?

Obviously, everyone will conclude that grape juice is what grows inside the grape. Although natural juice is over ninety percent water, the water that grows inside the grape is considered grape juice, not water. However, water added to concentrate does not metamorphose into juice but remains water. Thus, he rules that the finished product is concentrate mixed with water and not pure grape juice.

“I understand that the water in a cup of reconstituted grape juice should not be counted and therefore you should not use it for kiddush,” Yankel interjected. “But I don’t see why there is a shaylah what bracha to make since you are tasting and drinking natural grape juice?”

“Good question,” I responded. “However, Rav Shlomo Zalman points out that the concentrate may not be considered grape juice since during the processing it becomes undrinkable. Therefore, the juice is no longer a prize beverage that warrants its own unique bracha, nor can it potentially become wine. This is why Rav Shlomo Zalman conjectures that even after the juice is reconstituted, its bracha may be shehakol, not hagafen (Minchas Shlomoh #4). Although some poskim disagree with Rav Shlomo Zalman’s conclusions, it is advisable not to use reconstituted juice for kiddush and arba kosos (Shu”t Minchas Yitzchok 8:14; ViZos HaBeracha pg. 116; Piskei Tshuvos, 272:2).

Yankel had one more question. “I was told that one should not drink a new wine during the seder meal that was not on the table at the beginning of the seder. Is this true, and if so, why?”

“Answering this question requires an introduction,” I responded.

HATOV VEHAMEITIV

When there is one wine on the table and the host serves another variety of wine, Chazal instituted a special bracha called “Hatov vehameitiv.” This bracha demonstrates our appreciation of the increased joy brought about by having varieties of wine (Mishnah Berurah 175:2). (Some authorities explain that the reason for this bracha is the exact opposite. To make sure that the additional wine does not cause too much frivolity, we recite a bracha that reminds us of the destruction of Beitar when the Romans crushed the Bar Kochba rebellion [Kad HaKemach]. Chazal instituted the fourth bracha of bensching, which is also called “Hatov vehameitiv,” when the Jews finally received permission to bury the thousands of people killed. Thus, the bracha on the new wine reminds us of the bracha recited because of that tragedy.)

Someone who brings out a new bottle of wine in the middle of the seder should technically recite the bracha of hatov vehameitiv. However, many poskim contend that reciting an extra bracha on a cup of wine makes it appear that one is adding another cup to the four that Chazal instituted (Maharil, as explained by Mishnah Berurah 175:2). Therefore, they ruled that one should not bring out a new variety of wine during the seder meal.

Yankel prepared to leave. “So which wine is choicest?” I asked him.

“One should drink a red wine that has never been cooked. However, if a white or cooked wine is better, one should use the better wine. Someone who does not like wine may mix grape juice with wine as long as they can still taste the alcohol, but they should not use reconstituted grape juice.”

“May we all have a Yom Tov of freedom and celebration!”

         Have you ever journeyed from one life to another? Have you ever realized that you were living the wrong way, and spent the time and effort to live the right way? It's not unlike going on an actual journey, even though you keep returning to the same apartment in the same town. The main change is who you associate with. You've hit dead end after dead end, but it can't go on forever. It has to stop, either in life, or in death. What about the healing? With lifestyle and social change there are things like dietary and emotional changes. It's a wild ride! It's recovery, and it's good.

         What's with all of these people that I've been associating with? Who are they? Are they ok? Is something wrong with them? Are they good? Are they healthy? I wonder. Maybe I'm the wrong one? It seems so dangerous to continue being tied to them. Something seems wrong with them. I've had so much potential. I can see the world in such a good way, but I haven't been. I've dived into the belly of the beast. I've been in the cauldron for very long, in a bad place not being able to see anything good. Now when I think of these "friends" that I have, it's blowing my mind. Who are these people? Are they for real?

         I can't continue associating with the wrong people. It's as simple as that. It took a while, but now I actually get it! Yes! It's blowing my mind. It seems that there are Jews that are able to live separate lives and ones that do things tightly knit together in groups without individuality. This is new to me. Maybe there are just different levels of what groups are and what their mentalities are. Maybe there are brainwashed groups and free thinking groups.

         Evil is real, It comes from people, and It will get you if you let it.

         What about when people judge you, size you up, prey on you, and smash you in their minds, with their eyes? What about that? Who would want to be around that? Maybe that's how it is in a place where everybody except you is brainwashed. It's a bad to be around people like that. Pure evil. Hunters, murderers, flame throwers. They must stop. Will they pay? Maybe. Should they pay? I have no idea.

         Is my avoda good? Is my future good? Am I right or wrong? As long as I grow I am right.

         I am entering the realm of light. It's warm. It feels good. It is good. It is great. It is amazing. It's awesome. It's the freaking best. Please rain luck down on me.

         No more accusations! No more belittling! No more psychosis! No more insanity! No more evil.