Q. We have in our neighborhood a Groundhog Day celebration done for kids, that looks like lots of fun. Can our children attend?
A. Groundhog Day, in the United States and Canada, day (February 2) on which the emergence of the groundhog (woodchuck) from its burrow is said to foretell the weather for the following six weeks.
t derives from the Pennsylvania Dutch superstition that if a groundhog emerges from its burrow on this day and sees its shadow due to clear weather, it will retreat to its den, and winter will go on for six more weeks; if it does not see its shadow because of cloudiness, spring will arrive early.
The main Groundhog Day ceremony is held at Punxsutawney in western Pennsylvania, centering on a semi-mythical groundhog named Punxsutawney Phil, has become the most frequently attended ceremony where crowds as large as 40,000 gather each year.
Candlemas (celebrated also in that day) is the day of the presentation of Oiso Hoish at the Temple is a primarily Catholic festival but also known in the German Protestant (Lutheran) churches. (From Wikipedia).
Due to the above sources Horav Shlomo Miller's Shlit'a opinion is that one should not attend.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. I'm a Frum father living in a building where most of the neighbors are Jewish some Frum and some not so much. All neighbors joined a WhatsApp link and it has so far worked nicely to unite the neighbors and solve common building issues.
The group came our recently with an idea of celebrating a Valentine day party. The will give out chocolates, gifts and flowers to spouses and address how important they are. All with the intention of promoting Shalom Bait and family unity. Is there any problem joining? What exactly are the sources for Valentine's Day?
A. A quick search on the Saint valentine day reveals that it likely originated as a pagan holiday named Lupercalia that was a fertility festival dedicated to Faunus, the Roman god of agriculture. The Luperci, an order of Roman priests, would gather at the cave where Romulus and Remus, the founders of Rome, were believed to have been suckled by a wolf (or “lupa”). The priests would sacrifice a goat for fertility and a dog for purification.
Young men would be smeared with the blood, which was then wiped off. The goat’s hide would be torn into strips and dipped in the blood. The two young men would put on loincloths made from the goat’s skin and run around slapping women and crops with the blood-stained goatskin strips as a fortuitous omen for fertility. Given its Roman roots, it’s not surprising that the icon of Valentine’s Day is Cupid. Cupid is the son of Venus, the Roman goddess of love. (In Greek mythology, Venus is Aphrodite and Cupid is Eros, from which we get words like “erotic”).
Pope Gelasius declared February 14 to be St. Valentine’s Day in the year 498 and the Roman “lottery” system was outlawed. (From outora.org)
In the 800s, the Church adapted many pagan holidays into Christian holidays. The day commemorates the martyrdom of St. Valentine. Yet scholars know almost nothing about this St. Valentine. Most believe that Valentine lived in the late 3rd century C.E. However, the name Valentine (derived from the Latin word valeo meaning strong) was common in the ancient world. There are at least 30 mentions of the name in historical documents from this time period.
Some maintain that Valentine was a priest who was arrested by the Emperor Claudius. Following a theological debate about the merits of Christianity, Valentine was sentenced to live with a noble by the name of Asterius in a form of house arrest. With the help of G-d and true faith, Valentine miraculously restored the sight of his master’s adopted daughter and, in doing so, converted Asterius and the 24 members of his house. When Emperor Claudius heard of this miracle and the subsequent conversions, he had Valentine killed.
An added related detrimental event happened during year 1349 when the Bubonic Plague, known as the Black Death, was sweeping across Europe, On Valentine’s Day a horrific mass murder when 2,000 Jews were burned alive in the French city of Strasbourg, being accused of causing the plague.
Although, sending cards, chocolates and giving gifts can be explained as a rational expressions of love and appreciation, independent of any possible Christian roots, however, based on the above historical sources of events of the day and on the opinion of Igros Moshe (Y.D. 4: 11: 3), most Poskim prohibit the festivities and traditions of Valentine's day.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. I'm an active Rabbi of a Toronto congregation and I keep on wondering why the leading Rabbanim or Torah organizations have not expressed publicly the Torah view on the Trucker's protest so prevalent in Canada and what position should Torah followers take. Why is that?
A. Horav Shlomo Miller's Shlit'a opinion is that since it is a basic political movement, it is preferable that Rabbonim should abstain from voicing a public opinion.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Rov. Another question for a Happy Purim Katan. Is it true that the spirit of the great Purim also rests on the small one? Should one great another on Purim Kattan with the blessing of a "Frailechn Purim"?
A, Nitei Gavriel (Purim 16: 10) quotes Admor of Sanz zt'l that it does, based on the Mishna (Megila 7b) that the only differences between the first and second Purim are the reading of the Megila and the gift to the poor.
He mentions the minhag of Chassidim to light many candles and celebrate with joy.
A. Horav Shlomo Miller's Shlit'a opinion is that every individual should follow the Minhogim and traditions of his community.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. If a group of friends makes a Seudas Purim Koton is it considered a Seudas Mitzva that one invited should attend?
A. Horav Shlomo Miller's Shlit'a opinion is that if the participants say Divrei Torah and sing songs of prize to Hashem for the miracles of survival received as it should be, it becomes a Seudas Mitzva.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Happy Purim Rov. If someone does not usually wash and eat bread during weekdays, should he do so on Purim Katan? Should one also eat meat and drink wine?
A. Rema (O.H. 697: 1) writes that our minhag is to augment (Leharbos) on the meal one eats during Purim.
Our Rabbonim maintain that it includes eating bread and meat or making a special dish.
On question 484 regarding if a seuda of Purim Katan on Friday or since should be made on the night, we wrote: Remoh writes that there is no requirement to do a Seuda at all on Purim Kattan, only to add a bit to the regular meal. On Friday this should be done before Chatzos. (mid day).
In our case Horav Shlomo Miller's Shlit'a opinion is that even if one is not obliged to comply with this Seuda, when one does do it, it should be done better during the day and accompanied with meat and wine.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. I have Yohrzait on Purim Katan for my mother A'H. The minhag of our family is to fast on a Yohrzait for parents, but on this occasion I was told I should not fast. Would it be correct then to fast the on Taanit Esther, the day before, since it is called after all a Taanit?
A. Indeed Shulchan Aruch (O.H. 697: 1) rules that one does not fast on Purim Koton
On question 3526 in regard to Yohrzait fasting on Tu Bishvat, and if one could keep the Yohrzait Taanis next day, we wrote: Shulchan Aruch (O. H. 568: 9) rules that if the day of Yohrzait for one's father fell on Shabbos or Rosh Chodesh, the fasting should be done next day. However, Remah adds that the minhag is not to fast at all.
Piskei Teshuvos (ibid) quotes that one may comply earlier with the visit to the Kever on Friday. However, as mentioned the minhag is not to fast at all.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. On question 3545 the Rov dealt in an outstanding way with the new wave of most unusual and shailes we can't even imagine and now are actually possible or soon to be so. I was present at the seminar in which the dangers of the internet were exposed, but also great emphasis was placed on the dependence we have in the internet and how it is changing the world in a new revolution. As things are, is it not necessary in our days to instruct everyone on the realities of the new world?
A. Indeed it is and there is no doubt, I would assume in everyone's mind, that those changes have to be well understood and addressed by all Rabbonim in our days.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Is it permitted or even recommended for a husband to be present when his child is born to provide support and encouragement to his wife during a difficult labor?
A. Minchas Yitzchok (8: 30) recommends that the husband should not be present unless it is a situation of safety or danger, in which his presence can be helpful.
Igrois Moshe (Y.D. 2: 75) argues that he does not perceive any prohibition if he does not contemplate the actual exiting of the baby, as he stands next to his wife's head.
Horav S. Z. Auerbach zt'l as quoted in Nishmas Avrohom, permits a husband to be present in the delivery room during birth as he does not violate any Halachos by doing so. However, he does caution that it isn’t a 'nice practice' (“Ain HaDavar Yafeh”) and should only be permitted if the wife is genuinely frightened or in some danger. A husband’s presence is objectively calming for a woman during labor and delivery, and is not merely a reflection of the demands of the modern age and popular culture.
Horav Aharon Miller's Shlit'a opinion is that there should be a curtain or similar partition between them.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Nice to talk with you, can you please let me know what is the earliest you can do Kiddush Levana. Thx.
A. On question 3279 regarding Kiddush Levana with a minyan after Tisha BAv ends, but before 72 (minutes after sunset, which is the opinion of Rabbenu Tam), when one is makpid (careful) to wait 72 for other things, we wrote: "Horav Shlomo Miller Shlit’a mentioned once that a minyan that davens early Maariv after the Shekia, could recite Kiddush Levana when in need, even only eighteen minutes after the Shekia, as long as they can clearly see then the moon.
The fact that one can recite Kiddush Levana with a group of people or a minyan and comply with the mitzva of ‘Berov Am Hadras Melech’ or keeping with a mitzva with many, and also avoiding some of forgetting to do it, is most important."See also Teshuvos Vehanhogos (O.H. 4: 93).
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Is it true that women don't have to be concerned with doing things that can cause forgetfulness (Kosho Leshikcho), such as eating olives, observing the face of the dead, reading a matzeiva or eating leftovers from animal food, since they are not included in the mitzva of learning Torah?
A. Nitei Gavriel (Purim - Tu Bishvat 9: 6: p. 88) quoting Yagel Yaakov 63) indeed rules that women can eat olives, since they should not be concerned with forgetting their learning, as they are not ordained on the mitzva of learning Torah. Horav Chanoch Ehrentreu's Shlit'a opinion is similar.
On the recent question 3543 regarding if a woman during Shiva is allowed to continue her attendance to a zoom shiur or is she prohibited like men to learn Torah, we wrote: "Emek Hateshuva (1: 163), Chazon Ovadya (Avelus 2: p. 213), Mispedi Lemachol (p. 77), Haavelus Behalacha Veagadah (p. 208) and others maintain that women, similar to men also acquire Simcha and joy from learning Torah and when in mourning are equally prohibited."
One may argue that since they may be included in the Simcha of Torah learning and they definitively are included in the learning of the Halacha of the mitzvos they have to comply with. (Biur Halacha O.H 47: 14). they may be included in this prohibition too. It would also seen that women are included in the foods that promote the memory of Torah wisdom, as the Talmud (Menochos 85b) notes the effect of Tekoa’s oil on those living there: "The verse states: “And Yoab sent to Tekoa, and fetched from there a wise woman” (II Samuel 14: 2). What is different about Tekoa that Yoab chose to bring a woman from there? Rabbi Yocḥanan says: Since the residents of Tekoa are accustomed to use olive oil, wisdom is prevalent there."
Badei Hashulchan (quoted by Chukei Chaim 101: 6: n. 20) maintains that women should refrain from eating the heart of an animal since it is also Kosho Leshikcho for them too, (it makes a difference in Bitul).
Some Poskim maintain that they should be careful only when pregnant. (Mishmeres Sholom Y.D. 304: 2).
Kovetz Beis Vaad (2: p.431) indeed wonders why should they not be careful since as mentioned, they definitively are included in the learning of the Halacha of the mitzvos they have to comply with.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Kvod Horav I recently heard something that I found very disturbing. I was told that the 'Neshama Yeseira' or added soul that one acquires during Shabbat, can actually be the soul of another once living being such as a Tzadik or a forefather that comes to visit during the holy day. That sounded to me very strange and like being possessed by a strange soul. Could that be true?
A. I did first consult with a number of renowned Rabbonim and they also mentioned that it is a strange and likely false idea.
However, when I researched a bit I found that the idea is not strange at all in Cabbalah and Chasidus seforim.
Tiferes Shlomo (P. Bamidbor) mentions that when one performs a mitzva with great Kavanah, intention and Shleimus, he merits not only the help and of a Tzadik that performed this mitzva in a similar way, but his presence in him also.
Lebushei Aharon (ibid) describes that indeed for. that person, when Shabbos arrives on that week, the Neshomo Yeseiro that comes to him, is that departed Tzadik's soul from past generations.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Can a religious Doctor who usually does not work on Shabbat but had to tend to a patient in a life threatening situation charge his normal fees to the patient?
A. Shulchan Aruch (O.H. 306: 5) debates on hiring during Shabbos Chazanim and quotes opinions that when is done for the purpose od doing a mitzva it is permitted. Mishna Berura (24) mentions that one is allowed to pay a nurse that helped on a child delivery.
See also Shemiras Shabbos K' (28: 75) quotes several sources for the physician being able to charge his fees in such a situation.
However, Horav Dovid Pam Shlit'a pointed out that Mishna Berura (ibid 23) also mentions that one who receives such pay will not see a sign of blessing and brocho from the monies collected.
Horav Aharon Miller Shlit'a disagrees in regard to a Yoledes. a saving lives Doctor or nurse.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. I'm moving into a house with only an electric connection and I will buy a new stove. What kind of a blech can I use for a stove with coils or a glass top? Is it permissible to use the stove top to warm up food Shabbos night if the stove top automatically shuts off after 12 hours? Any suggestions for how to cook on Yom Tov with an electric stove.
A. On an electric stove a regular sheet of metal such as a steel sheet or aluminum plate can be used as a 'blech'. As in gas stoves, the controls should also be covered.
The fact that the stove shuts off automatically after a number of hours, does not remove any of the Shabbos restrictions that usually apply to all stoves.
In order to be able to turn down or up the electrical current during Yom Tov, you will need an added indicator that electricity is on or off on that particular element. The red light indicator is usually meaningless, since it only shows that the element has been turned on, but not if electrical current is actually being used at that time or not. That depends on the thermostat attached to the element.
This indicator can be attached by someone that is familiar with electrical equipment. Otherwise, you may have to ask a Rabbi or a knowing Halacha individual to guide you to the right technician that usually does those installations.
You may also consider acquiring a stove with a Shabbos and Yom Tov mode. However, one has to become familiar with the Halacha limitations of their use.
We will Iy'H address as a separate shaila the covering of a glass top stove.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. What is the traditional proper way for a Chevra Kadisha to comply with Zain Adar?
A. There are different Minhagim and traditions particular to different communities and groups. Most have the custom of fasting and saying a special prayer or “Tikun for the Seventh of Adar."
It is also customary in many communities for the Chevrah Kadisha to observe the seventh of Adar as a day of gathering for its members. A festive banquet is held and for some the entire community participates. Rabbonim and community leaders attend and Gaba’im and other leading members are appointed.
Changing times may demand new rulings and regulations that have to be compatible with Halacha to be discusses and adopted for the coming year.
Some also eat fish, since the gematria of דג is 'ז and the מזל of Adar is the fish
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Why was the seventh of Adar or Yohrzait of Moshe Rabbenu chosen as the day for fasting and the following a party or Seuda of the Chevra Kaddisha?
A. It is a tradition for many such societies to dedicate the seventh of Adar as a day devoted to honor steadfast volunteers (and their families) for their dedication and personal sacrifice for the holy work they do. This banquet is customarily held at the conclusion of the seventh day of Adar, which tradition teaches is the anniversary of the death of Moshe Rabbenu.
A number of reasons are given in Seforim why this day was chosen.
Most prominent is that Moshe Rabbenu is remembered as the singular human being that did not require the services of a Chevra Kaddisha, since as the Torah describes, Hashem himself tended to his last needs. The members of a Chevra Kadisha, which are usually not remunerated, would be happier if their work was also not needed.
Horav Chanoch Ehrentreu Shlit'a added that it so special to do something that Hashem Himself did.
Another reason could be that in history usually the ones taking care of the deceased were their children or other family members. On the Torah record, it seems to be that the first one to be taking care of someone not directly related to him was indeed Moshe Rabbenu, as described in the beginning of Parshas Beshalach (13: 9): "Moshe took Yosef's bones with him." As described by our Sages, that was done at a great financial loss for him.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. I'm part of a group of young Bnai Torah families, that have moved to a new settlement in ... and we have grown in about three years to a sizable frum community. Although there was already an old Jewish community in town with a cemetery and a Chevra Kadisha, we decided to create our own since the established congregation was kind of liberal.
We have on the last years celebrated Zain Adar with our own Chevra Kaddisha. This year we are in doubt as to when to commemorate Zain Adar. The older group do some kind of ceremony on the Second Adar. Is it better for us to do the same or should we change to the First Adar?
A. On question 996 regarding when is the yortzait of Moishe Rabeinu and when does the Chevra Kadisha make their seuda this year with double Adar, we wrote: "Remoh (O.H. 568: 7) quoting Maharil and Mahari Mintz, rules that in regards to a common yortzait, the custom is to fast on the first Adar. However, Bais Yisroel (92) maintains that the yortzait of Moshe Rabeinu is observed on the second Adar. His reasoning is based on Talmud (Meggila 13b) that relates the miracle of Purim to the yortzait of Moshe Rabeinu and since Purim is celebrated on the second Adar so is his yortzait.
Hilchos K’tanos (2: 173) also maintains that it is kept on the second Adar since our sages teach that, Hashem fulfills the years of the just until the last day (Rosh Hashana 11a), if the year he past away was a leap year, it would have occurred on the second Adar. (See also Yaaros D’vash 2 p. 140 and Shilas Yavetz 1: 117))
Horav Shlomo Miller Shlit’a pointed out, that although it is custom for the chevra kadisha societies to fast and commemorate their traditional seudah on the seventh day of second Adar, Mishna Berura (580; 15) mentions that the fasting for Moshe Rabeinu’s yortzait is on the first Adar.”
Indeed, Imrei Pinchas (p.130) elucidates that Zain Adar should be commemorated on the first Adar, since it then coincides with Parshas Tetzave. As the Ba'al Haturim explains that Moshe Rabbenu's name was omitted to comply with the “Erase me from Your sefer” dictum.
However, many Poskim maintain that Adar Sheni is main (Sheilas Yavetz 1: 117 quoting his father the Chacham Tzvi, Chasam Sofer O.H. 163, Melamed Lehoil 113,2, et. al.) Nitey Gavriel (Purim 13: 4) writes that some observe both dates.
There is a further disagreement of our sages as to when Moshe Rabbenu was niftar. If it was a year with two Adars and in which of the two was his petirah. (Yalkut Yehoshua ch. 5) as there is also a disagreement when he was born (Sota 12b.) There are also different opinions as to if he passed away on the same Adar he was born. (Hilchos K'tanos 2: 173, Ya'aros Devash 2: p. 140)
Horav Shlomo Miller’s Shlit”a opinion is that in principle each Chevra Kadisha should consult with the competent Rabbi in charge of the group and follow his opinion. When that is not an option, they should follow the already established minhag they have. If it is a newly created Chevra, they should follow the tradition of the majority of the established chevros in the city"
Horav Aharon Miller's Shlit'a opinion is that it is indeed better, when there is no established Minhag to keep the Second Adar
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. (See above question 3547). Why is the mitzvah of Mishenichnas Adar Marbim Besimach not mentioned in Shulchan Aruch, while its counterpart, namely that when the month of Av begins we have to diminish happiness is actually included?
A. Ri'f (Ta'anis 9:1), Rosh (ibid 4: 32), Sheiltos 158), Magen Avraham (686: 5), Mishna Berura (ibid 8) and other Poskim do mention the above as a viable Halacha.
Chassam Soffer (O.H. 160 gives two reasons why it was not included in Shulchan Aruch and the Rambam. He explains that the increase of happiness is related mainly to the removal of prohibitions involved in building and erecting structures that create joy, which are forbidden on the month of Av. He offers another answer that deals with the Jewish nation not depending on 'Mazal' at all.
Nimukei Orach Chaim (ibid) explains that the Shulchan Aruch and the Rambam deal mainly with mitzvos that depend on acts and not just on feelings such as the unattached Simcha of this month. Machsheves Am (1: 1) quotes a similar answer given by Horav Chaim Kanievsky Shlit'a.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a.
Q. How come that the Mishenichnas Adar Marbim Besimcha mitzva, meaning that when Adar begins we have to increase our happiness is so undefined?
Firstly which Adar does it apply to, when as in this year there are two? When Rosh Chodesh is two days, on which day does it begin? Does it start from the Molad of the month when it is earlier? And why is it that according to some even from Tu Bishvat, Why so much uncertainty?
A. Regarding the practical differences when Marbim Besimcha or when Adar actually begins, on question 2045 we mentioned undergoing an important medical procedure. On 472 we dealt with court and legal cases.
On question 3049 and 1634 we mentioned that Adar is a time when good Mazal prevails, so it is a propitious period to begin new shiurim, establish new mitzva projects, and other endeavors whose success will bring joy. (See question 990 regarding new business ventures).
On question 990 we added: “Derech Sicha, (Miketz p. 188,) Nitey Gavriel, (Purim – Teshuvos 2) et. al., opine that it begins from the first Adar. Nitei Gavriel (ibid. 464) quoting the Munkatcher Rebbe, adds even from Tu Bishvat.”
The reason why the beginning date and time is so undefined and not exactly and clearly established, may be that likely it depends on the nature of each individual and his particular needs and situation. The great month of Adar is willing to accommodate itself to the needs of each individual.
Rabbi A. Bartfeld as advised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Dear Rabbi, I think it is likely that this is the first time this question is being asked. We live in a changing world. Totally deaf people can now hear using Cochlear implants. Born blind or people missing eyes, can now see at least partially for the first time. A new implant for blind people connects directly into the brain successfully bypassing the eyes and allows rudimentary vision. (aarp.org).
Even brain waves are used already by paraplegics to move wheel chairs. No doubt in the not so far future we will be able to communicate with others using just those brain waves. Today we are able to zoom and participate in a shiur with others, in the future we likely be able to share not only sights and sound, but taste and smell too.
My question is, will one have to recite a bracha on those flavors, smells and tastes he experiences. And if they bring joy to us, will they be considered similar to a Seuda that if done on Chol Hamoed complies with the mitzvah of Simchas Yom Tov or any other expression of Simcha?
A. In regard to Cochlear implants on question 3306 we wrote that Horav Shlomo Miller’s Shlit’a opinion is that one does not comply with the mitzvah of listening to the Shofar or listening to the Megila, while using them.
Horav Dovid Pam Shlit’a maintains that one would likely not have to recite a Brocho when experiencing a similar taste to food since after all it is only in one’s mind.
As far a Simchas Yom Tov is concerned, since our Sages specify that it has to be created with real meat or wine, one would also not comply. However, for just being in joy such as Marbim Besimcha in Adar, it is possible that one may indeed comply.
Rabbi A. Bartfeld as advised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Important Numbers
