STAR-K CERTIFICATIONrealizes that there is no substitute for a person's own Rav. However, in today's busy and connected world many people have difficulty getting in touch with their Rabbanim when they are needed. In an effort to offer a solution to this challenge, STAR-K launched its Institute of Halachah as a public service. Over the years, the agency's Kashrus Hotline has answered more and more halachic questions beyond the scope of Kashrus information, from consumers the world over, beyond the standard steady stream of inquiries regarding the kosher status of foods and certified Sabbath mode appliances which has made the STAR-K Kosher Hotline famous. The formation of a separate official division within STAR-K testifies to the need for addressing these issues.
The Institute of Halachah is directed by HaRav Mordechai Frankel, under the guidance of HaRav Moshe Heinemann, STAR-K's Rabbinic Administrator. It is an invaluable resource for a diverse array of rabbis to discuss general halachic matters, as well as gain access to source materials for shiurim and answers to congregants' questions.
Shailos may emailed using the form below, or called into the Institute of Halacha at 410-484-4110 x238. Rabbi Frankel or on occasion another STAR-K Rabbi will respond to your email or return your call if you leave a message and phone number.
Previously Asked Questions
Comments or questions regarding these answers can be emailed to halacha@star-k.org. Only generic questions and answers are posted here. All sensitive questions and answers are kept strictly private.
Halacha Questions
Am I allowed to work as the anesthetist for a non-frum Jewish veterinarian who does sterilizations of cats and dogs? I live in Israel, so if I don’t do it the replacement anesthetist would probably be Jewish anyway.
If at all possible you should find a different job.
אסור מדאורייתא לסרס בהמה זכר, ולדעת הט"ז אהע"ז סי' ה ס"ק ו מותר לסרס בהמה נקבה כל שאין בה צער בע"ח, אבל בביאור הגר"א שם ס"ק כה משמע שגם סירוס בהמה נקבה אסור מדאורייתא. ולהרדים הבהמה קודם הסירוס לכאורה אין בו איסור לפני עור במקום שיש עוד מרדימים אחרים, אמנם אם גם הם ישראלים י"ל שיש איסור לפני עור לדעת המשנה למלך הובא בפת"ש יו"ד סי' קס ס"ק א, עיי"ש. אלא שבספר נשמת אברהם או"ח סי' תרנו כתב בשם הגרש"ז אויערבאך זצ"ל בענין הרדמה קודם הפלת עובר בזה"ל, "אפשר שהמרדים חשיב רק כמסייע לרופא שמבצע את ההפלה ואינו עובר ממש בלאו". אלא שעדיין אסור מדרבנן משום מסייע ידי עוברי עבירה, ולדעת המג"א סי' שמז ס"ק ד ומ"ב שם ס"ק ז אסור לסייע אף מומר, אבל הש"ך יו"ד סי' קנא ס"ק ו ודגול מרבבה שם כתבו שאין איסור מסייע במומר. ובשו"ת אג"מ אהע"ז ח"ד סי' פז צירף לשיטתם גם דברי השו"ת משיב דבר להנצי"ב ח"ב סי' לב שהתיר לאלו שפרנסתם בשדכנות לשדך גם לעוברין על איסור נדה, עיי"ש. וכמו"כ כאן יש לצדד להתיר אם א"א בלאו הכי, אבל ודאי אם אשפר יש למנוע מזה.
Halacha Questions
Regarding a women’s obligation of tzniyus in the presence of men, is there any difference between whether the man is Jewish or non-Jewish? It is understandable that we don’t want to encourage Jewish men to look if they are not allowed, but this isn’t one of the ‘sheva mitzvos bnei noach’ and should not apply to non-Jewish men.
Let me start with a short introduction. In the Torah, there are ‘mitzvos’ and ‘middos’. Mitzvos have set parameters. For example, the arba minim consists of a lulav, esrog, hadassim and aravos. You cannot add more plants to that. However, middos are different. For example, a person should be humble, and he can always add to his level of humility. The more humble you are, the better. There is no such thing as baal tosif in humility. Mitzvos are generally all or nothing – either you shook the arba minim or you did not. However, middos are not like that. Here is another example. A person should have bitochon. Every frum yid has some level of bitochon, and the more you have the better. It is not all or nothing. The Shulchan Aruch discusses mitzvos, because they have set parameters which can be listed in a book. However, there is no Shulchan Aruch for humility or bitachon, because they don’t have limits. Tzniyus is unusual in that it has a bit of both. It is both a mitzvah and a middah. It is a mitzvah in that there are set parameters – a woman should cover her elbows and knees, a married woman should cover her hair in public, etc. However, tzniyus is also a middah. Kimchis covered her hair all the time even when she was alone inside her house. When answering questions about tzniyus, we have to keep in mind both these aspects. Regarding the technical ‘mitzvah’ of tznius, there is some difference between being in front of a Jew or a non-Jew. However, the ‘middah’ of tzniyus is that a woman dresses with tzniyus wherever she goes, even in an area where there are only non-Jews. Practically speaking, when she goes out in public she should dress with tzniyus whether the people around her are Jewish or non-Jewish. However, there are less public situations where the difference between a Jew and a non-Jew could play a role. For example, let’s say that a woman wants to exercise in a gym, and men may walk by and see her. Whether the men are Jewish or non-Jewish may play a role in deciding whether or not this is a problem. When it comes to something like this different people have different situations, and one would need to know the details before rendering a psak.
Halacha Questions
I bought Eggland's Best eggs, and each egg shell is stamped with a red inked "EB" within a circle. Can I cook these in a pot to make hard-boiled eggs? The ink will definitely come off and cook in the pot. Is the ink kosher?
It is fine to cook the eggs. It is very unlikely that there are any animal derivatives in the ink, and the ink is not a food, and even in the worst-case scenario the ink would be bottel when you cook the egg. The only possible issue would be cracking the hard-boiled egg on Shabbos if you know for sure that it will break the letters.
Halacha Questions
If a non-Jew intentionally adds a non-kosher ingredient to kosher food, and the non-kosher ingredient is bottel be’shishim, is the food permitted?
If a Jew instructed a non-Jew to do so, then the food is forbidden for that Jew. If this is not the case, the food is permitted (assuming that it is the type of issur which bittul applies to).
עי' בפמ"ג שפ"ד סי' קג ס"ק יד שאם הישראל אומר לעכו"ם לבטל איסור הוי כמבטל איסור לכתחלה, ואסור למי שנתבטל בשבילו כמבואר בשו"ע יו"ד סי' צט סעי' ה. אבל בלא"ה מותר, עי' בפמ"ג שם ובפת"ש סי' קלד סוף ס"ק ח מהנוב"י ובדרכי תשובה סי' קח ס"ק כ ובשו"ת בצל החכמה ח"ד סי' פט ס"ק יד ובבדי השלחן סי' צט סעי' ה ס"ק מד וביאורים ד"ה שנתבטל.
