Heading off into summer brings a whole new scenery, and with it, the need to deal with a whole range of halachic issues that tend to crop up when away from our normal routine. A number of the issues which are perennial favorites are addressed below.
DON’T GET BURNED
Applying Sunscreen on Shabbos
In dealing with the application of sprays, creams, or lotions on Shabbos, there are generally two basic halachic concerns. One is the prohibition of smoothing out a thick solid-like matter, known as Mimarayach. The other is the disallowance of ingesting or applying medicine.
In regard to the issue with usage of medications, only things which are intended to relieve existing ailments or discomfort are prohibited, whereas something preventative is not classified as a medicine in regard to this halacha and is allowed. Thus, proactively applying sun screen to avoid a future burn is permitted in this regard. [Applying an ointment to relieve an existing burn would be problematic, and would only be allowed if it caused one to feel seriously unwell to the degree that they would require bedrest, or if there was a credible risk of infection].
As far as the concern of Mimarayach: the general rule here is that only solid or thick substances which are difficult to pour are subject to this prohibition. Liquid like substances may be spread on one’s skin. Putting all this together, what emerges is that using a spray or liquid form of sunscreen is entirely permitted, whereas applying a thick ointment or using a solid “stick” sunscreen is forbidden.
IT’S IN THE BAG
Using a non-kosher Microwave
When staying over at kitchen-equipped hotel brands, or staying over at an Airbnb, many food preparation questions arise. Can any kitchenware be used? Do they need to be kashered? Dealing with one of the more pressing questions, let’s focus on the usage of the microwave. A microwave can potentially be problematic for a variety of reasons. These include non-Kosher food residue on the turntable or floor of the microwave, non-Kosher flavor or steam that became absorbed in the very walls of the microwave, or non-Kosher food particles which may end up behind the vent. All these can feasibly impart flavor into the kosher food you now wish to cook.
Is there any solution? The first step is to perform a visual inspection, ensuring the interior is completely clean, and washing off any possible residue. At this point, some say that the microwave can be kashered by placing a cup or bowl of water on the turntable, and running the microwave on high until steam spreads throughout the microwave. This kosher steam would come into contact with all the walls, kashering them. The efficacy of this solution, however, is debatable. A better solution would be to place the food within a shopping bag. [Do not seal or tie the bag closed, as this will cause it to explode, creating both a cleanliness and Kashrus headache]. Then, place the bag within a second bag. The two bags should be inverted, with the opening of the inner bag facing the opposite direction of the opening of the outer bag. This solution effectively negates the possibility of any particles entering the food, while at the same time leaving room for air to escape.
JUST ONE TIME
Tevilas Keilim
Hiking along the trail, you breath a sigh of relief as the summit comes into view. Time to take a break and enjoy a BBQ before heading back. Getting a head start on setting everything up before the rest of the party catches up, you suddenly recall that the brand new grill you bought has never been toiveled. Wracking your brains, you try to recall: Does a grill need tevila? If yes, which parts? And if I’m stuck, is it true that you’re allowed to use something one time before toiveling it?
The laws of Tevilas Keilim are many, and can change based on the details of the specific item in question. The basic halacha, though, is that any utensil used for food preparation or as tableware must be toiveled, if they are constructed of either metal or glass. As well, tevila is only required if the utensil in question comes into direct contact with food. In the case of the grill, the grill is something used to prepare food, and is constructed of metal. As far as contact, the grates come into direct contact with the food, but not the rest of the grill. As such, the metal grates must be toiveled before use.
It is forbidden to use any item obligated in tevila prior to performing the tevila. Contrary to a widely propagated fallacy, there is no allowance whatsoever to use the item “temporarily” or “only one time” prior to tevila.
Presumedly, this error stems from confusion with a different halacha, that being the ruling of a number of poskim that single-use disposable items do not require tevila. It is for this reason that common practice is not to toivel aluminum pans and such. The two cases, however, differ fundamentally. A disposable item is not at all regarded as a kli, a full fledged utensil, in regard to tevila. Something which is meant to last, however, is by definition a kli and is obligated. Once obligated, there are never any exceptions for allowing use prior to tevila.
As such, due diligence must be taken to avoid landing in difficult situations with hungry children clamoring for food while parents search out creative solutions. If one does get stuck in a situation where there is no mikva in the vicinity, there may be solutions by doing tevila in a lake or other body of water, or by temporarily selling the item in question. As these solutions can run into complications and can be case specific, a Rav should be consulted.
KNOW YOUR LIMITS
Techum Shabbos concerns
The sun sets beyond the trees as Shabbos arrives. Birds chirping, stunning weather, a perfect time to take a walk over to the next bungalow colony down the road to visit some old friends who just arrived from the city a few hours earlier. After dutifully checking all your pockets to ensure you don’t accidentally carry something beyond the Eruv, you head out on your way. What could possibly be wrong?
While many “Shabbos stroll-ers” take proper care to ensure their pockets are empty, there is another serious halacha, which can often be overlooked. In addition to the severity of actual violation, the price to pay for doing so is quite serious. This halacha is that of Techum Shabbos. Namely, a person cannot travel on Shabbos anywhere beyond a 2000 Amoh (approximately half a mile) perimeter from his original Shabbos resting “zone”. This is true even when traveling on foot, and not carrying anything at all. For most of us, this halacha poses no practical concern throughout the year. A person’s original “ Zone” is usually his home city, giving him an allowance of 2000 amos beyond city limits, well beyond the normal Shabbos routine. When leaving the city, however, this issue takes on a practical urgency. Rather than an entire city, one’s initial zone is generally limited to one’s camp or bungalow colony. A simple stroll down the road inevitably takes one beyond their home zone and can easily lead to traversing the 2000 amoh limit.
What happens if one crosses this point of no return?
Generally speaking, a person who realizes that he crossed the line must immediately stop in his spot. From that exact point, he has a circle with a 4 amoh radius in all directions. He can move about freely within this circle, but can not leave this encircled area until after the culmination of Shabbos. The exception to this rule, however, is if one only came to the realization that he violated the Halacha after already having entered someone’s house or an Eruv-enclosed area. In this case, one can move about freely within the entire enclosed area, but cannot return home nor even step foot outside the enclosed area.[1] [In the event of extreme weather conditions, or being in a spot containing other present dangers, one would be allowed to leave one’s spot and travel to the nearest area of shelter. Once there, one would need to remain in that shelter or building for the duration of Shabbos. If the shelter was within an Eruv enclosed area, he may walk around within the enclosed area, but not beyond. As well if one stuck in one spot due to a Techum violation needed to use a restroom, he would then be allowed to walk to the nearest facility. As above, he would have to remain in that location for the duration of Shabbos].
It is imperative to realize that calculating the limits of one’s home zone, and determining where exactly one reaches the 2000 Amoh limit, is a matter of extremely complex nature. It is critical that one wishing to go for such a walk clarify the matter with a competent halachic authority before doing so.[2]
AN OPEN & SHUT MATTER
milk bottles at gas stations
In an attempt to attract the many Halacha-observant passengers to their establishments, a number of gas stations and rest areas along popular summer routes offer Cholov Yisroel milk alongside their coffee. While a welcome offering, this can present a serious kashrus dilemma. Many of us are familiar with the concept of seals on meat packages. Chaza”l instituted that meat sent with a non-Jewish courier or stored in a non-Jewish facility must be properly sealed to avoid the risk of being switched with a non-Kosher alternative. Unbeknownst to many, however, is that the laws of Chosamos, seals, apply to other foods as well, including milk and cheese products. In our scenario, the one opening the bottle can certainly enjoy his milk, but as soon as he moves on, leaving the bottle without watchful eyes, the unsealed milk would become forbidden, leaving no solution for all subsequently arriving travelers. It is worth pointing out that the financial incentive to substitute non-Cholov Yisroel milk is real, particularly when a store is running low on the Cholov Yisroel milk and will not receive a new delivery until the next day. [Understandably, for those who rely on Chalav Stam, there would be no risk, as according to this opinion any milk which might be substituted would be acceptable as well].[3]
[1] This exception holds true only in the case of an inadvertent violation. If one deliberately violated the Halacha, one would be restricted to one’s immediate four Amos even when within an enclosed area, unless the violation was for a permitted cause, such as responding to a Hatzolah call.
[2] A number of years ago I had the opportunity to spend a Shabbos at an event at the Yam HaMelach. Much to my dismay, on Shabbos afternoon I looked out from an upper floor window to observe clearly frum families walking, with strollers, far out on to the stone embankments stretching out into the water. As the hotel was not halachically locsted within any city, the Eruv, as well as the “home zone”, ended immediately at the hotel fence. With a lack of thought, these people were clearly in violatipn of both the halachos pf Techum Shabbos and Hotza’ah.
[3] Of note, if there are sealed bottles present, there may be room to allow using the opened one, as explained below. One should consult with one’s Rav.
הטעם בזה הוא משום דיש כאן ב’ נידונים האחד מצד החשש בפועל שאכן כן יחליף החלב והשני שאפילו במקום שמאיזה סיבה אין חשש מכל מקום כבר גזרו חז”ל לאסור בכל מקום מטעם חשש זו והנה אצלינו יש לדון דכי מאחר שהחזו”א בספרו וכן הגר”י קמנצקי באמת ליעקב וכן האגרות משה כתבו שיש מקום חילוק בין חלב עכו”ם לחלב המדינות (סתם חלב) על כל פנים לענין חולה או דוחק גדול למר כדאית ליה א”כ אף שאינם סומכים על זה בעלמא לשתייה מ”מ יש לדון לאםענין הגזירה באם יש גזרת חותמות במקום חשש חלב סתם או האם קיים הגזרה רק במקום חלב עכו”ם והנה אף אם אין כאן גזרה סו”ס ממ”נ יש לחוש מצד החשש במציאות ככל חששות בעלמא שמא החליף והנה אם אכן נשאר רק בקבוק א’ יש צד גדול שיעשה הפועל כן בכדי שלא יגיעו אנשים וימצאו שאין לו חלב ישראל אך בזמן שנשאר לו כמה בקבוקים מסתברא שאין כאן חשש גדול שיחליף ואם כן מותר לשתות מהחלב הפתוח
