Rosh Hashana and Medications: Difference between pages

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Rosh Hashana is the Jewish New Year which is both a holiday as well as a day of Judgement. Following Rosh Hashana until [[Yom Kippur]], there is a period called Aseret Yemei Teshuva, the Ten Days of Repentance. The laws and customs for Rosh Hashana and Aseret Yemei Teshuva are outlined below:
[[Image:Medication.png | right | 100 px]]
==Shofar==
Nowadays when one is not feeling up to par he takes a few medications and with Hashem's help feels better within a couple of days and goes back to his regular routine. There are many halachic issues with regard to medications which need to be addressed. Is a beracha recited on pleasant tasting medication such as cough syrup? Does one have to recite a beracha on water when ingesting a pill? Can one walk into the bathroom with medicine? Can one take pills on Shabbos? Is it permitted to take a gel-cap? Can one take liquid medication which is full of flavors? What about vitamins? These issues will be dealt with at length in the upcoming issues.
# It is a mitzvah from the Torah to hear the Shofar blows on Rosh Hashana. <ref>Yalkut Yosef 583:1</ref>
# The congregation should stand while the Baal Tokeh makes the Brachot on the shofar and then they may sit for the blows prior to Mussaf. For the blows during Mussaf and the Chazarat HaShatz, the congregation should stand.<ref>Yalkut Yosef 583:3</ref>
# The custom is to stand even for the tekiot which are referred to as the tekiot dimiyushav, the 1st 30 tekiot, 3 sets of Tashrat, Tashat and Tarat. <Ref> Mishna Berura 585:2. </ref> A weak, ill, or old person can be lenient. <ref> Shaar Hatziyun 585:2. </ref>
# The 30 tekiot after that are referred to as the tekiot dimeumad because one is required to stand for those. However, if one sat during these tekiot he has nevertheless fulfilled his obligation. <ref> Mishna Berura 592:2 </ref>
# One should refrain from talking from when the beracha is recited until after all 100 tekiot are blown. <ref> Chayei Adam 141:9. Minchat Yitzchak 3:44 and 4:47 says that Asher Yatzar may be recited during this time. </ref>


==Simanim==
==Beracha on Medication==
# There is a minhag to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana. Some have this minhag only the first night. <ref> The Gemara (Horiyot 12a) says that a person should see gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement with the text that a person should eat these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions and rules in S”A 583:1 that a person should eat these foods as a good omen. Kaf HaChaim 583:6 writes that if one can’t eat a certain food, he may just look at it and say the Yehi Ratzon nonetheless. Nitai Gavriel 29:24 agrees.
# A beracha is not recited on food which is eaten to heal if one does not have enjoyment from the food. However, if one does have enjoyment from the food, a beracha rishona and achrona (see below) is recited.<ref>Mesechtas Berochos 38a, Tosfas Mesechtas Berochos 36a “k’von,” Meiri Mesechtas Berochos 35b, Tur 204, Shulchan Aruch 204:8, Shulchan Aruch Harav 204:14, Chesed L’alafim 204-205:5, Igros Moshe O.C. 1:82. </ref> Even if one does not want the good tasting food and is only eating it because he is ill, since he has enjoyment from it a beracha is recited.<ref>Mishnah Berurah 43. </ref> Examples of medicines which require a beracha due to their pleasant taste are herbal teas and cough drops.<ref>V’sein Beracha page 200. Refer to Ateres Shlomo 8:page 110. This is the opinion and custom of Harav Pinchus Bodner Shlita (Personal telephone conversation with Harav Bodner Shlita). </ref>
* Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266, and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim only on the first night of Rosh Hashana. </ref>
# If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised. Some say that one doesn’t make a HaAdama on vegetables during the meal. <ref> Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitai Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that S”A 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama one should make the bracha on the food which one prefers first.
* Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see S”A 211:4). Ben Ish Chai (Nitzavim #4) and Nitai Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten. </ref>
# Some say that one should say the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat, while others hold that one should say the Yehi Ratzon prior to the Bracha. <ref> Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. The Magen Avraham, however, argues that it’s not such a requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham.
* Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a Tefilla and the eating as an action enhancing the Tefilla. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (ibid.) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara Brachot 32a). </ref>
# One may say the Yehi Ratzon’s with Hashem’s name.<ref> Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeiyLokei Avoneitu with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitai Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Stiepler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref>  
# These fruits and vegetables include: dates, promegrantes, beets, gourd, black eyed peas, fish head, and apple. <ref>Torat HaMoadim 4:1</ref>
# One should eat these fruits and vegetables in the meal after having eaten a [[Kezayit]] of bread. <ref>Chazon Ovadyah (yamim Noraim p. 93)</ref>


==Sleeping on Rosh Hashana==
==Medicine mixed with Sweeteners==
# It's a proper minhag not to sleep on Rosh Hashana. For someone who has a headache should sleep a little after midday in order to perform the mitzvot and prayers better. <ref>Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39 </ref>
# Some say even if the medicine itself does not have flavor, but is mixed with other ingredients (sweeteners) that have flavor, one still recites a beracha on the medicine.<ref>Opinion of Harav Elyashiv Shlita as expressed in Vezos Ha’beracha page 113. </ref> The reason for this opinion is because the mixture tastes pleasant and we do not look at the medicine before the taste was placed into it.<ref>Vezos Ha’beracha Birur Halacha page 310. </ref> This is the opinion of many poskim.<ref>Refer to Da’as Torah 204, Vezos Ha’beracha pages 310-311 in depth, opinion of Harav Ovadia Yosef Shlita quoted in Nishmas Avraham (English) page 89:footnote E. </ref>
# After the meal a person should go to the shul to learn according to his ability. Some have the practice of reading Tehillim twice over Rosh Hashana. A person who usually studies halachot should learn halachot rather than say Tehillim. In any event, one shouldn't waste time on this holy day of Rosh Hashana and wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33)</ref>
# Some say if one consumes a medicine which contains sweeteners (and if not for the need of the medicine one would not consume the sweeteners, then no beracha is required.<ref>Opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Vezos Ha’beracha pages 113-114, and in V’sein Beracha page 201:footnote 15.1. See explanation of this opinion in Vezos Ha’beracha page 312. Refer to Pnei Ha’shulchan page 151-152, Nishmas Avraham 1:204:page 91, Shemiras Shabbos K’hilchoso 40:footnote 191, Nishmas Avraham 1:page 90 (English), Ateres Shlomo 8:page 111. In the Halichos Shlomo [[Yom Kippur]] 5:footnote 42 it states that Harav Shlomo Zalman Aurbach zt”l retracted his previous position with regard to not reciting a beracha on sweetened medication. Refer to Vezos Ha’beracha page 356:9 notes of Harav Forst Shlita on Vezos Ha’beracha. The opinion of Harav Pinchus Bonder Shlita is that no beracha is recited on pleasant tasting cough syrup based on the pesak he heard from Harav Shlomo Zalman Aurbach zt”l (Personal telephone conversation with Harav Bodner Shlita). </ref> Others say no beracha is recited because such sweetener is only a tafel to the <br>actual medication and if no beracha is recited on the ikur, then one does not recite a beracha on the tafel.<ref>Opinion of Harav Neuwirth Shlita quoted in Nishmas Shabbos 4:204, Shemiras Shabbos K’hilchoso 40:footnote 191. Refer to Halacha U’refuah 3:pages 282-284 in depth. However, see Mishnah Berurah 174:39 and 212:1 who says the halacha is that a beracha is recited on the tafel.  See Pischei Halacha (Berochos) page 246 who disputes the claim that the reason why no beracha is recited here is because no beracha is recited on the tafel. Refer to  Rivevos Ephraim 4:54:39. </ref> Nonetheless, others disagree with this reasoning and maintain that a beracha should be recited even in this situation.<ref>Harav Yisroel Belsky Shlita, opinion of Harav Elyashiv Shlita quoted in Vezos Ha’beracha page 114, and in V’sein Beracha page 200:footnote 15, opinion of Harav Ovadia Yosef quoted in Yalkut Yosef 204:10:footnote 10, opinion of Harav Feinhandler Shlita (Avnei Yushfei in a personal e-mail).  Refer to Igros Moshe O.C. 1:82, Pischei Halacha (Berochos page 246). Others say that it could be that Harav Elyashiv Shlita held this only in regard to medicine that is thoroughly enjoyed (Refer to Journal of Halacha and Contemporary Society 53:page 77:footnote 43).</ref> Since there is a dispute in this regard, one should recite a beracha on a different shehakol food and have in mind to exempt the medicine.<ref>Piskei Teshuvos 204:footnote 75. </ref>
==Minhag of Tashlich==
# According to all opinions, medicine for children which is sweet like candy would require a beracha.<ref>Pischei Halacha (Berochos) page 68:footnote 39 alef. </ref>
# The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana. <ref>Chazon Ovadyah (Yamim Noraim, pg 186). The name of this ritual comes from a verse in Michah 7:19 which says  וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם. This minhag is mentioned by the Rama 583:2. Mishna Berura 583:8 says that this is in remembrance of the akedat yitzchak, because the midrash says that on his way, Avraham had to cross a river, and when the water level was up to his neck he called out to Hashem and Hashem saved him. Rama in Torat HaOlah 3:56 explains that when one goes to an ocean or rivers and sees the greatness of Hashem's creations, he will immediately regret his sins and will be forgiven. The Kaf Hachayim 583:30 calls this an Ashkenazic minhag but adds that the custom in his times in Jerusalem was to say it. Maaseh Rav 209 writes that the minhag of the gra and his student Rav Chaim Volozhin was not to do tashlich at all, but Rav Moshe Harari in Mikraei Kodesh Rosh Hashana 14:note 4)writes that many people who generally follow the customs of the Gra do not follow him for this. </ref> The minhag is to say it after mincha <ref> Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vihanhagot 1:346 agrees but says that mincha should be said earlier in the day so tashlich could be said immediately afterwards because he doesn't think it is so simple that it's permissible to carry the siddur. Also see Moadim U'Zmanim 1:34 where he discusses this issue. </ref>
 
# It is preferable for there to be living fish in the body of water. <ref> Mishna Berura 583:8. Mishna Berura elaborates that this is symbolic of our wish to be immune to the ayin hara and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says it should be done with fish, but criticizes the minhag that some have of feeding the fish crumbs of bread. The Machatzit Hashekel 583:5 also says it is forbidden to throw food into the water. </ref>
==No Beracha Required ==
# Many have the custom of shaking out their pockets as a symbol of throwing at one's sins. <ref> The Mateh Efraim 598:4 and Kitzur S"A 129:21. Eliya Rabba 596:3 writes based on kabbala that shaking out your pockets is like shaking off the kelipot (layers) that stick to us when we sin. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich'' Rabbi Eli Mansour] points out that this is in no way a substitute for repenting, just a symbolic act to show that our repentance is sincere. </ref>  
# One who is forced to eat or drink something does not recite a beracha even if it tastes pleasant since he was forced to do so.<ref>Shulchan Aruch ibid, Kaf Ha’chaim 49, see Magen Avraham 20 Taz 12, Aruch Ha’shulchan 19. Refer to Mishnah Berurah 204:44 who maintains if one is forced to eat bread and he is satisfied he should bentch since it is d’oraisa. </ref>
# Many poskim suggest that men and women should avoid being there at the same time so that it doesn't become an inappropriate,  mixed social scene on our day of Judgment. <ref> Aruch Hashulchan 583:4 and Elef Hamagen 583:7, [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich'' Rabbi Eli Mansour] </ref>
# A bad tasting food does not require a beracha before eating it.<ref>Bais Yosef, Magen Avraham 19, Mishnah Berurah 43, Kaf Ha’chaim 48.  </ref>
===Shabbat===
==How Much to Eat or Drink? ==
# When the first day of rosh hashana falls out on Shabbat, some poskim say to postpone it, while others say just to say tashlich then. <ref> Ben Ish Chai Parashat Netzavim: 12 says to say it even on shabbat. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on shabbat, and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich'' Rabbi Eli Mansour] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch ben Chaim. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref>  
# Some poskim are of the opinion that one does not recite a beracha on a pleasant tasting medicine unless one ate a kezayis or drank a reviis of it. The reason for this is that just as one who tastes food does not recite a beracha unless a kezayis or reviis is consumed; the same applies for medications, since one does not have intent for eating.<ref>Refer to Shevet Ha’kehusi 3:84:3. </ref> Nonetheless, the poskim do not make this comparison and therefore, a beracha on pleasant tasting medicine would be required regardless of the amount being consumed since one's intent is to swallow the medicine as opposed to the "tasting" case where one does not intend to have enjoyment.<ref>Refer to Mikroei Kodesh [[Pesach]] 2:page 144, Halacha U’refuah page 278, Pischei Halacha (Berochos page 66:footnote 38), Chazzon Ovadia Berochos page 159:footnote 6.   </ref>
==Fasting on Rosh Hashana==
 
# It's forbidden to fast on Rosh Hashana. <ref>S"A 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow prayers to extend past chatzot (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though usually on [[Shabbat]] and [[Yom Tov]] one shouldn't fast until after chatzot on rosh hashana it's permissible to allow the davening to extend past chatzot.  [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref>
==Which Beracha Rishona?==
==Prayers of Rosh Hashanah==
# The Rama<ref>204:11. Refer to Aruch Ha’shulchan 22. </ref> says any food which a healthy person does not eat requires a shehakol if taken as medication, regardless of the food's real beracha.<ref>Aruch Ha’shulchan 22. Refer to Mishnah Berurah 54. The Shar Ha’tzyion 45 says this applies to medicine which was made from the five grains as well. Refer to Halacha U’refuah 3:page 284. </ref> Others say one should recite the appropriate beracha.<ref>Magen Avraham 24, Mishnah Berurah 55, Igros Moshe O.C. 1:82. </ref> The Mishnah Berurah<ref>212:4-5. </ref> maintains that one should avoid this situation when possible.<ref>Some say one should eat the other food before the medicine and then consume the medicine (Halacha U’refuah 3:page 284). </ref>
# If one forgot to switch from Atta Kadosh to HaMelech HaKadosh the first night of Rosh Hashana one doesn't have to repeat [[Shemoneh Esrei]] as long as one said the [[Yom Tov]] [[Shemoneh Esrei]], however, if one said the weekday [[Shemoneh Esrei]] or on the day of Rosh Hashana or the second night of Rosh Hashana one should repeat [[Shemoneh Esrei]]. <ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 43-45:30) </ref>
 
# Some poskim encourage crying during the prayers of Rosh Hashana while some forbid it. <ref> Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry, but also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul would cry on Rosh Hashana. He claims that they aren't disagreeing, but rather that the Vilna Gaon is talking about crying from fear of the day of judgement and viewing the day as one of sadness and gloom. But if the tears come spontaneously from a longing for Hashem during the prayers, that it praiseworthy. </ref>
==Beracha Achrona==
==Yaaleh Veyavo==
# One who recited a shehakol on a medication would be required to recite a beracha achrona if the proper shiur was consumed.<ref>Halacha U’refuah page 278. </ref>
# If one forgot [[Yaaleh VeYavo]] in Benching on Rosh Hashana during the day one does not have to repeat benching, but during the nighttime one must repeat benching. <ref>Mishna Brurah 188:19 quotes the Magan Avraham 188:7 who says one doesn't repeat [[Birkat HaMazon]] and the Eliyah Rabba who argues and the Mishna Brurah leaves it unresolved. Shemirat [[Shabbat]] Kehilchata 57:7(4) quotes both opinions and in note 25 he concludes that one doesn't have to repeat benching because it's a Safek Brachot LeHakel. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat benching because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra he explained that even if one forgot [[Yaaleh VeYavo]] one fulfills the Deoritta obligation of benching it just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>
==Listerine Pocketpaks®==
==Customs of Erev Rosh Hashana==
# For years people have been erroneously consuming Listerine Pocketpaks® without a hechsher, but obviously this product needs a hechsher,<ref>See www.koltorah.org quoting the opinion of Rabbi Chaim Jachter Shlita. </ref> especially since it is digested in the stomach.<ref>Opinion of Harav Yisroel Belsky as expressed in OU document I-98:page 2. </ref> Recently, this product became available with a hechsher. The question arises if this product requires a beracha prior to placing it in one's mouth. Many people do not recite a beracha. However, even though this product melts in the mouth, it is swallowed and therefore, according to some poskim a beracha of shehakol should be recited before placing it in the mouth.<ref>Harav Yisroel Belsky Shlita, opinion of Harav Forscheimer Shlita (personal telephone conversation), and Harav Doniel Neustadt Shlita.    </ref> Others maintain that a beracha does not need to be recited.<ref>Opinion of Harav Pinchus Bodner Shlita, Harav Ephraim Greenblatt Shlita (Personal telephone conversations). Harav Forst Shlita says if one is taking it for flavor then a beracha is recited, but if it is for fresh breath but not for the flavor in the mouth then no beracha is recited. The opinions of Rabbi Wikler Shlita, Harav Felder Shlita, Harav Fuerst Shlita (personal telephone conversations with the aforementioned rabbonim). This is the opinion of Harav Yisroel Reisman Shlita (as related by Rabbi Shimon Newmark). </ref>
# There are five main customs observed on Erev Rosh Hashana: 1) Laundering one's clothing. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving tzedaka. <ref> Shulchan Aruch, Siman 581:4  </ref>
# The company says that there is nothing unsafe with swallowing it since there is no alcohol in the product.<ref>Based on a conversation with Lisa at the Johnson and Johnson Company. </ref> If one uses a breath mist (with a hechsher) then one does not recite a beracha on it, instead one should make a shehakol on a different food.<ref>Harav Yisroel Belsky Shlita.</ref>
===Visiting the Cemetery===
==Pills which are swallowed==
# Some have the custom to visit the grave-sites of righteous people on Erev Rosh Hashana. <ref> Shulchan Aruch 581:4. Kitzur S"A 128:13 points out that we are obviously not praying to the dead person themselves as that would be avoda zara, but rather that Hashem perform kindness and listen to our prayers thanks to the merit of these great tzaddikim. Mishna Berura 581:27 as well as the Sefer Ikarim 4:35 write likewise. </ref>
# If there is no flavor on the coating on a pill, no beracha is recited because there is no enjoyment from the pill. In addition, swallowing medication without chewing it first is not the normal manner of consumption and is not viewed halachically as eating. Furthermore, it is possible that these pills are not fit to be eaten<ref>Refer to Mesechtas Avodah Zarah 67-68, Mesechtas Pesachim 21b and 45b. In addition see Shulchan Aruch Y.D. 103, and Y.D. 155:3. </ref> and therefore do not require a beracha.<ref>Shulchan Aruch 202:2, see Chazzon Ovadia Berochos page 158, Piskei Teshuvos 204:18:footnote 70. </ref> Some say this even applies to a pill which has a sweet coating; since one swallows it no beracha is recited.<ref>Vezos Ha’beracha page 311, Piskei Teshuvos 204:18, see Nishmas Avraham 4:204:footnote 1. In regard to vitamins, refer to Pischei Halacha (Berochos) page 68:footnote 39 alef, Beracha Achrona (Boreh Nefoshos) page 201. Refer to Nishmas Avraham (English) pages 89-90 quoting the opinion of Harav Shlomo Zalman Aurbach zt”l that a beracha is required. See Ateres Shlomo 8:page 111. The same applies to vitamins (Yalkut Yosef 3:page 436). </ref>
===Fasting on Erev Rosh Hashana===
# Some say if one is taking a pill in order for one to lose weight and by taking the pill it makes one feel full, then one should recite a beracha on the pill since it is instead of food. Nonetheless, the poskim suggest one makes a beracha on something else instead.<ref>Piskei Teshuvos 204:footnote 70. </ref>
# Some have a custom to fast on Erev Rosh Hashana. <ref> This custom is quoted in SA 581:2. The Rama there says there is no need to finish the fast. [http://www.dailyhalacha.com/Display.asp?ClipDate=9/15/2009 Rabbi Eli Mansour] says that one shouldn't eat until kiddush at night. </ref>
==Chewable ==
# Women do not fast on Erev Rosh Hashana. <ref> Mishna Berura 581:16 writes that women also fast, but [http://www.theyeshivaworld.com/article.php?p=69877 Rabbi Yissachar Dov Krakowski] says this isn't the custom. </ref>
# A chewable pill which has a pleasant taste requires a beracha according to those who recite a beracha on pleasant tasting medications.<ref>Piskei Teshuvos 204:18:footnote 74. </ref> One should recite a shehakol on a different food before consuming flavored Tums® that have a hechsher.<ref>Harav Yisroel Belsky Shlita. The Diamond – K hechsher on Tums may be relied upon (Harav Yisroel Belsky Shlita). One may not use Tums on [[Pesach]] if they are not certified for [[Pesach]] (Harav Yisroel Belsky Shlita). </ref>
# One who is still fasting at mincha, should recite aneinu during mincha, <ref> Mishna Berura 562:7 says this is true even if you do not plan on finishing the fast. For sephardim, the Kaf Hachayim 562:8 says if you do not plan on finishing the fast to recite aneinu during elokay nitzor. </ref> For the chazzan, if he doesn't plan on finishing the fast, he shouldn't recite aneinu in the chazarat hashatz at all. <ref> Beiur Halachah 562:1 "aval." </ref>
==Intravenous==
# One doesn't need to have to accept this fast upon himself during mincha the day before. <ref> Mishna Berura 581:16, [http://www.theyeshivaworld.com/article.php?p=69877 Rabbi Yissachar Dov Krakowski]. This is also the ruling of [http://www.dailyhalacha.com/Display.asp?ClipDate=9/15/2009 Rabbi Eli Mansour] However, [http://revach.net/halacha/tshuvos/Rav-Elyashiv-On-Fasting-Erev-Rosh-Hashana/1020 Revach.net] quotes Rav Elyashiv as saying that if you don't fast every year, you should accept it during mincha the day before. </ref>  
# One who receives food in a liquid form through intravenous does not recite a beracha on the food.<ref>Tzitz Eliezer 13:35:3, Vezos Ha’beracha page 113 quoting the opinion of Harav Elyashiv Shlita. </ref>
==Aseret Yemei Teshuva==
==Drinking before a Procedure==
# Even one who isn't strict regarding Pat Akum during the rest of the year should be strict about Pat Akum, even Pat Palter, during Aseret Yemei Teshuva.<ref>S"A 603:1, Mishna Brurah 603:1</ref>
Many times before a medical procedure is performed one is given something to drink. This drink does not necessarily taste good on its own, but sweeteners are added to it. The status of whether a beracha would be recited is dependent on the both opinions mentioned above.<ref>Refer to Journal of Halacha and Contemporary Society 53:page 74:footnote 36. </ref> One who is given something to eat before a procedure would recite a beracha on the food.<ref>Nishmas Avraham 4:204:pages 7-8 quoting the opinion of Harav Shlomo Zalman Aurbach zt”l. </ref>
'''Changes in Shemona Esreh'''
 
# During the Aseret Yemei Teshuva, the conclusion of the Bracha HaEl HaKadosh is switched to HaMelech HaKadosh. <Ref>S”A 582:1, Kitzur S”A 129:3 </ref> If one forgot to say HaMelech HaKadosh and remembered within Toch Kedi Dibbur (2-3 seconds), then one should say HaMelech HaKadosh right then. <Ref>S”A 582:2, Kitzur S”A 129:3 </ref> If one remembered only afterwards one must start from the beginning of [[Shemoneh Esrei]]. If one is unsure, it is assumed that one forgot. <Ref>S”A 582:1, Kitzur S”A 129:3 </ref>
==Drinking Water for Medical Purposes ==
# The conclusion of the Bracha Melech Ohev Tzedaka UMishpat is changed to HaMelech HaMishpat. According to Ashkenazim, if one forgot, one doesn’t go back to the beginning of Shemona Esreh. <Ref>Rama 118:1, Mishna Brurah 582:9 </ref> According to Sephardim, if one forgot and remembered within Toch Kedi Dibbur (2-3 seconds) then one should say HaMelech HaKadosh right then. If one remembered afterwards, some say that one should return to the Bracha of Hashiva, however, if one finished [[Shemoneh Esrei]] one must start from the beginning of [[Shemoneh Esrei]]. If one is unsure, it’s the same as if one forgot. <Ref>S”A 582:2. Chazon Ovadyah (Yamim Noraim pg 193) writes that this is the halacha and we don't say Safek Brachot LeHakel however it is more correct to stipulate: if I'm obligated to repeat [[Shemoneh Esrei]] then I'm praying for my obligation, and if the halacha is that I don't have to repeat my prayer should be considered a voluntary prayer.</ref>However, some say that if one remembered after Toch Kedi Dibbur one need not repeat anything. <ref>Rav Mordechai Eliyahu in Maamer Mordechai (Aseret Yami Teshuva #19) based on Ben Ish Chai (Nitsavim #19). </ref>
# When one is taking a pill that does not taste pleasant and wants to drink water to mask the bad taste, no beracha is recited on the water.<ref>Aruch Ha’shulchan 204:18, Pnei Ha’shulchan page 146, Piskei Teshuvos 204:footnote 64, Binyan Sholom (old print) page 96, Ateres Shlomo 8:page 111.  Refer to Sheilas Rav 2:18:5. If one places water in liquid medicine to make it taste better no beracha is recited on the water (Sharei Ha’beracha 18:footnote 76). If one needs to drink water for medical purposes and he is not thirsty he should recite a beracha on something else and have in mind to exempt the water from a beracha (Harav Yisroel Belsky Shlita, see Eishel Avraham Butchatch 204:7). </ref> The same is true if one is taking a pill and is not thirsty.<ref>Ben Ish Chai Mattos 1:12, Aruch Ha’shulchan 204:18, Miyum Ha’halacha 22, Rivevos Ephraim 6:76, Pischei Halacha Berochos 4:8, Oz Nedberu 10:22. Harav Shlomo Zalman Aurbach zt”l maintains one may drink more water than needed for a pill and a beracha would not be required on that water either (Ve’aleihu Lo Yeibol 1:pages 110-111). </ref>
# Three other additions to [[Shemoneh Esrei]] are the lines of Zachrenu LeChaim, Mi Kamocha, Ketov BeSefer Chaim, and UveSefer Chaim. One may not skip UveSefer Chaim in order to catch Kedusha with the congregation. <ref>Chazon Ovadyah (Yamim Noraim pg 205) </ref>
# Before a woman goes for an ultra sound/sonogram she is asked to drink water. No beracha is recited on the water.<ref>Refer to Yufei Leleiv 204:10, Sdei Chemed Berochos 33:page 260, Me’am Loez Yisro 247:page 580, Pnei Ha’shulchan page 146, Sharei Ha’beracha 18:footnote 76. </ref> It would seem that a nursing woman, who needs to drink a lot of water, would not recite a beracha on the water if she is not thirsty.<ref>Refer to Toras Hayoledes 62:3, Beracha Achrona page 196:5.</ref> However, others maintain that she should take food whose beracha is shehakol and exempt the beracha on the water.<ref>Toras Hayoledes ibid. </ref>
# On Friday night, the words HaEl HaKadosh are changed to HaMelech HaKadosh in the Bracha Mein Sheva that the Sheliach Tzibbur says. <Ref> S”A 582:3 </ref>If he forgets and remembers before the end of the Bracha he goes back to HaEl HaKadosh, if he remembers after concluding the Bracha, he doesn't repeat it. <Ref> Mishna Brurah 582:11 writes that if he remembers before the end of the Bracha he goes back, however, after he finishes the Bracha, there’s a dispute in the achronim. However, the Kitzur S”A 129:4 writes that unless he remembers within Toch Kedi Dibbur he doesn’t go back. </ref>
# Many times, after one brushes his teeth or rinses with mouthwash, he drinks water to rinse out his mouth, one does not recite a beracha on such water.<ref>Sharei Ha’beracha 18:footnote 76.</ref>
'''Changes in Kaddish'''
# If one has a sore throat and drinks water to clear his throat, it would seem that a beracha is not recited.<ref>Harav Yisroel Belsky Shlita.</ref> (In all the above situations, if one is thirsty, a beracha is recited). One who drinks a tasty beverage to take his pill would recite a beracha on the beverage.<ref>Chesed L’alafim 204-205:4, Mishnah Berurah 204:42, Ateres Shlomo 8:page 111, Yalkut Yosef 204:page 436. </ref>
# The Ashkenazic minhag during the ten days between Rosh Hashana and [[Yom Kippur]] (Aseret Yemei Teshuva) is to say LeElah UleElah MeKol Birchata (in Kaddish) instead of LeElah Min Kol Birchata. <Ref>Kitzur S”A 129:1 writes to say LeElah LeElah MeKol Birchata. Mishna Brurah 56:2, 582:16 agrees but adds a vav as follows LeElah ULeElah. Rav Mordechai Eliyahu’s footnote on Kitzur S”A 129:1 writes that the Sephardic minhag is not to change this for Aseret Yemei Teshuva. </ref>  
 
'''Other practices during Prayers'''
==Medicine mixed with a food or water==
# Some have the minhag to stand bent slightly (hunched over slightly) during the Tefillot of Rosh HaShana and if one does so, one should make sure to stand straight for the end and beginning of each Bracha. <Ref>S”A 582:4 writes that those who have the minhag to stand bent over for Tefillot on Rosh Hashanah should stand straight at the end of the Bracha. Mishna Brurah 582:14 writes that starting from Baruch Atta Hashem through the beginning of the next Bracha one should stand erect so that it doesn’t appear like one is adding the established bows of Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <Ref>Kitzur S”A 129:2 </ref>
# It is very common to take a powdered medicine and mix it with a food or water. Some may say that since the food which the medicine is mixed into is a tafel, no beracha is recited. Nonetheless, others say one should recite a beracha on the mixture.<ref>Refer to Journal of Halacha and Contemporary Society 53:pages 78-79. </ref> If the food (not medicine) is not a shehakol,<ref>For example chunky applesauce. </ref> the Rama<ref>212:1. </ref> holds the beracha is a shehakol regardless of the beracha of the food, while others argue with this ruling.<ref>Refer to Magen Avraham 4, Gr’a,  Mishnah Berurah 4-5, 10, see Taz 7. Refer to Halacha U’refuah 3:page 284. </ref> The Mishnah Berurah<ref>212:4-5. </ref> maintains that one should avoid this situation when possible.<ref>Some say one should eat the other food before the medicine and then consume the medicine (Halacha U’refuah 3:page 284). </ref>
# Some have the minhag to daven slightly out loud during Tefillot of Rosh Hashana. <Ref>S”A 582:9 writes that one may daven out loud during Tefillot of Rosh Hashana and not worry about bothering others Davening since everyone has a machzor. Mishna Brurah 582:24 writes not to raise one’s voice too much. </ref> However, many authorities discourage this practice. <Ref> Kitzur S”A 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur S”A 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana another way one may raise one’s voice slightly.</ref>
 
==Medicine taken during a Meal==
# When one consumes a medicine during a meal a separate beracha is required since the medicine is not part of the meal.<ref>Shevet Ha’kehusi 3:78. </ref>
 
==Medicine in Pocket While Sleeping ==
# Food that was in one's pocket while he was sleeping may be eaten.<ref>Salmas Chaim 2:7, Rivevos Ephraim 4:7, Shevet Ha’kehusi 2:242, see Yufei Leleiv Y.D. 3:116:6, Yabea Omer Y.D. 1:9:23.</ref> The same halacha goes for medicine that was in one's pocket.<ref>Tzitz Eliezer 17:35, Rivevos Ephraim 6:4, Shevet Ha’kehusi 2:245, Tosfas Orah page 421:3, see Nezer Ha’chaim page 217:165, Doleh U’mashka page 367.</ref>
 
==Storing food under a bed==
# Since there is ruach ra'ah under a bed one should not store food under a bed.<ref>Shulchan Aruch Y.D. 116:5. </ref> However, one is allowed to store medicine under a bed and there is no concern of ruach ra'ah.<ref>Tzitz Eliezer 17:32. Some say if it is a medication which one recites a beracha on because of its pleasant taste then it should not be placed under a bed (Shevet Ha’kehusi 2:245, see 3:229:2). </ref>
 
==Taking Medicine into the Bathroom ==
# It is permitted for one to walk into the bathroom with a pill etc.<ref>Be’er Moshe 8:41. </ref> In addition it is permitted to keep medicines in a medicine cabinet that is in the bathroom,<ref>Rivevos Ephraim 1:8:2, 2:6, Teshuvos V’hanhugos 1:11, Be’er Moshe 8:41. </ref> but one should not take his medicine with water in a bathroom.
 
==Reciting a Tefilla before taking Medication ==
# Some have a custom before taking medication to recite a yehi ratzon that all should be well.<ref>Refer to Shulchan Aruch 230:4, Magen Avraham 6, Mishnah Berurah 6. Some say saying the yihiy ratzon exempts one from the beracha that one would recite on a sweet medication (Refer to Ateres Shlomo 8:page 111, Nishmas Avraham 204:page 91). </ref> This tefilla may be recited on Shabbos and is not a concern of asking for personal needs on Shabbos.<ref>Refer to Shar Ha’tzyion 230:8, Bakashas B’Shabbos page 27:footnote 15. See Betzel Hachuchma 5:41.</ref>
 
==Medicine after Candle Lighting before [[Kiddush]] ==
# One is permitted to drink water while taking a pill on Shabbos after candle lighting before kiddush.<ref>Refer to Minchas Yitzchok 8:18, Shevet Ha’kehusi 1:109, Nishmas Shabbos 2:9. </ref>
 
==Carrying a Pill==
# One who needs to carry a pill on Shabbos in a place which does not have an eiruv should ask his Rav before doing so.<ref>Refer to Shemiras Shabbos K’hilchoso 40:7, Tzitz Eliezer 13:34. </ref>
 
==Cutting Pills on Shabbos==
# One is permitted to cut a tablet in half on Shabbos, and there is no concern of "mechatech" (cutting) on Shabbos.<ref>Shemiras Shabbos K’hilchoso 33:4, Shulchan Shlomo 314:13:3, Avnei Yushfei 4:58 quoting the opinion of Harav Elyashiv Shlita. Refer to ibid:footnote 30 for the reason. </ref>
 
==Taking Medicine on Shabbos <ref> The same halacha applies to the first day of [[Yom Tov]] (Refer to Magen Avraham 532:2, Chai Adom 23:1, Kitzur Shulchan Aruch 98:33, Mishnah Berurah 532:5, [[Yom Tov]] Shenei K’hilchoso 1:22, Nishmas Avraham 1:pages 275-276) and both days of [[Rosh Hashana]]h (Nishmas Avraham 1:600:1, see Shemiras Shabbos K’hilchoso 31:28, [[Yom Tov]] Shenei K’hilchoso 1:22:footnote 76, Shevet Ha’kehusi 1:156 ) </ref> ==
# There are different categories of people who may not feel well on Shabbos. We will only deal with the category of people who do not feel well on Shabbos, but are not in danger (sakana). One who may have a headache or a runny nose (slight discomfort) is not permitted to take medication.<ref>Shulchan Aruch O.C. 328:1, see Nishmas Avraham 1:328:page 163. </ref>
# Chazal made a gezeirah that one is not allowed to take medications on Shabbos because one may come to grind it which is forbidden because of tochain.<ref>Refer to Mesechtas Shabbos 52b, Tur O.C. 328, Shulchan Aruch 328:1. In regard to taking mouthwash on Shabbos see Be’er Moshe 1:page 78, Rivevos Ephraim 2:page 192:23, 3:536:6, 4:97:5, 6:195,  Nishmas Shabbos 5:318, Cheshev Ha’efod 2:59. Refer to Shevet Ha’kehusi 2:151 if one recited a beracha on medicine on Shabbos and then realized he is not allowed to take it. In regard to the idea that today may be different because we do not crush medicine in our homes but only in a pharmacy etc see Ketzos Ha’shulchan 134:badi 7:2, Tzitz Eliezer 8:15:15:1,4. </ref>
# Many times one is prescribed medication for more than a week's time for a slight ailment in which case he would have to take the medicine on Shabbos as well. The question is if one is permitted to take his medication even on Shabbos? The opinion of many poskim is that when one is prescribed medication for more than a week's time one is permitted to continue taking it on Shabbos as well, even if he would otherwise not be permitted to take medicine on Shabbos.<ref>Refer to Shemiras Shabbos K’hilchoso 34:footnote 76, chelek 3:34:footnote 76, Da’as Chazzon Ish 7:19, Dinim V’hanhugos Chazzon Ish 15:1, Shulchan Shlomo 328:59, Be’er Moshe 1:33:8, 4:31, Avnei Yushfei 1:90:3, Rivevos Ephraim 3:227, 4:97:54, 5:202, Oz Nedberu 1:31:5, 4:24, Tzitz Eliezer 8:15:15:17:pages 147-148. Refer to Rivevos Ephraim 1:222:10 in regard to taking a suppository on Shabbos. </ref>  Others are more lenient and permit one to take the medication on Shabbos even if he started taking the medication a day or two prior to Shabbos.<ref>Refer to Kovetz Teshuvos (Harav Elyashiv Shlita) 1:40:2, Chut Shuni 4:page 153. </ref> The opinion of Harav Moshe Feinstein zt"l<ref>Igros Moshe O.C. 3:53.  Refer to Da’as Torah 328:37 who is stringent. </ref> is to be stringent with this and he does not permit the taking of any medications in the aforementioned situation (unless one is in danger).
# The halacha is that a food which is not necessarily meant for refuah, but is taken by healthy people may be consumed on Shabbos by a person who has a slight ailment.<ref>Shulchan Aruch O.C. 328:37, Aruch Ha’shulchan 48. Refer to Mishnah Berurah 117-118. See Ketzos Ha’shulchan 134:16:pages 31-32 in depth on what constitutes a health persons food. </ref> Many poskim are of the opinion that Tylenol® and other aspirin should not be taken even though healthy people may take them as well.<ref>Minchas Yitzchok 3:35:2, Be’er Moshe 1:33:5, 2:32, 6:39, Shraga Hameir 2:40, Refuas Yisroel page 16:footnote 42. Refer to Divrei Chachumim pages 137-138:389 who quotes a lenient opinion. </ref> However, if one is in great pain then taking them is permitted.<ref>Minchas Yitzchok ibid, Be’er Moshe ibid, Refuas Yisroel page 16:footnote 42. </ref>
# Some say that a multi-vitamin that one takes everyday is permitted since it is a food and not a refuah.<ref>Opinion of Harav Yaakov Kamenetsky zt”l quoted in Divrei Chachumim page 137:footnote 389, Shemiras Shabbos K’hilchoso 34:footnote 85. In regard to regular vitamins see Divrei Chachumim pages 137-138, Igros Moshe O.C. 3:54, Nishmas Avraham 1:328:pages 212-213, Shulchan Shlomo 328:58, Tzitz Eliezer 14:50, Oz Nedberu 6:72, Be’er Moshe 1:33, Shalmei Yehuda 10:footnote 51. In regard to the muktzah status of pills and other medications see Minchas Shabbos 88:footnote 77, Har Tzvi tal harim tochain 2, Shalmei Yehuda 10:15:footnote 46, Zera Yaakov 13:page 153, Nachlas Yisroel pages 633-650 in depth, Shulchan Shlomo 318:7:2:page 298, Ohr Yisroel 6:pages 17-20, Aruch Ha’shulchan 308:59, Bais Avi 3:52, Avnei Yushfei 5:62. </ref>
 
==Ripping the Packaging of a Medicine==
# According to the opinion of some poskim, on Shabbos one should rip the wrapping around a medication by destroying it and making it useless.<ref>Nishmas Avraham 1:340:5:page 245. </ref>
 
==Taking Pills on a Fast Day ==
# On a fast day one that is not feeling well and wants to take a pill is permitted to do so. Some say one should wrap the pill in a tissue before swallowing it.<ref>Halichos Shlomo Moadim 2:13:footnote 8. </ref> Some poskim say that one may not use water to swallow a pill.<ref>Nishmas Avraham 550:4.</ref> (However, if one's doctor instructs him to take a pill on a fast day then even according to this opinion using a little water is permitted).<ref> Harav Yisroel Belsky Shlita, Halichos Shlomo Moadim (Pesach etc) 16:3, Nishmas Avraham 5:page 46. </ref> Others say if one cannot take a pill without water then one may use a little water.<ref>Harav Yisroel Belsky Shlita, see Teshuvos V’hanhugos 3:156. </ref> One should avoid this if possible on [[Tisha BeAv]], and on [[Yom Kippur]] since using water in order to swallow a pill is forbidden.<ref>Harav Yisroel Belsky Shlita, see Teshuvos V’hanhugos 3:156.</ref> One is permitted to take a medication before a fast if it will enable him to have an easier fast.<ref>Nechamas Yisroel 27:22. </ref>
# There is a discussion in the poskim if one is allowed to use mouthwash on the morning of a fast day. Some poskim are stringent,<ref>Harav Yisroel Belsky Shlita, see Kinyan Torah 2:49:2, Modanei Yeshurin page 108, Chai Ha’Levi 5:48, Divrei Chachumim page 166:471 quoting the opinion of Harav Sheinberg Shlita. Some say if there is a need, brushing ones teeth is permitted (Divrei Chachumim Ibid). </ref> while others say if one will have bad breath then it is permitted.<ref>Be’er Moshe 8:94. Refer to Minchas Yitzchok 4:109. </ref>
# Taking Listerine Pocketpaks® (that have a hechsher) is not permitted on a fast day since one swallows the liquid which melts in the mouth.
 
==Consuming Gelatin and Gel-caps ==
# When one walks down the aisles in a pharmacy he may see many pills which contain a gelatin coating. This issue involves the discussion of gelatin. Below we will discuss what gelatin is and what its kosher status is, and how it applies to ingesting gel-caps.
 
==What is Gelatin?<ref>Gelatin comes from the Latin word “gelatus” which means stiff or frozen. </ref>==
#Gelatin is a protein which is derived from a naturally occurring protein known as collagen. Collagen is the component of animal connective tissue, bones, sinews and skin. Gelatin does not have any taste to it. Gelatin is widely used in the pharmaceutical industry to coat capsules as well as hold tablets together. In addition, gelatin is used in marshmallows, yogurt, ice cream, jello,<ref>Refer to Gelatin in Jewish Law pages 10-14. </ref> to remove cloudiness or haze in apple juice,<ref>www.oukosher.org. </ref> in gummy bears, throat lozenges, frostings, protein supplements, and sugar glazes.<ref>Star-K in Kashrus Kurrents in an article by Rabbi Mushell. This article can be seen at http://www.star-k.org/kashrus/kk-palate-gelatin.htm.</ref>
 
==How is it Manufactured? ==
# The source of gelatin is almost always the bones or hides of non-kosher animals. To improve the quality of the process, the raw material is pretreated by soaking the hard bones in a mixture of lime and water between 70-120 days.  Soft bone and hides are treated with a five percent concentration of mineral acids for ten to thirty hours. Gelatin is then extracted from the pretreated material in a process which is like cooking. The bones are warmed in a series of runs at increasing temperatures. Eventually gelatin liquor is formed, which is then filtered and evaporated to remove the water and concentrate the liquor. The liquor is then cooled to form a gel. The gel is dried and cut into desired shapes.<ref>Refer to Medicines and Kashrus page 16, Gelatin in Jewish Law pages 15-22 in great depth, Yabea Omer Y.D. 8:11.  See Journal of Halacha and Contemporary Society 30:page 67:footnote 2 who maintains that most gelatin today is from pig skins. </ref>
# The poskim discuss many reasons why consuming gelatin may be permitted. Each one will be dealt with below.
 
==Bones from non-Kosher animals==
# The Toras Kohanim<ref>Parshas Sheminei 2:4. </ref> says the posuk "from non-pure animals one should not eat their flesh"<ref>Vayikra 11:8. </ref> excludes bones, sinews, and hooves. There is a discussion if there is no issur at all, or if there is an issur d'rabanan to consume the above items. The Rambam<ref>Hilchos Machalas Asuros 4:18. Refer to Rashi Vayikra 11:8 “mivsaram.” See Kashrus pages 245-249.</ref> is of the opinion that "one who eats from a non-kosher animal, it's skin, bones, sinews, horns, hooves, or nails, even though they are forbidden, is excused from punishment." It seems from the opinion of the Rambam that bones are forbidden d'rabanan, while others maintain that he does not seem to imply even an issur d'rabanan.<ref>Refer to Igros Moshe Y.D. 2:27 (end) page 44 who says gelatin is a sofuk issur.  </ref> The opinion of Tosfas<ref>Mesechtas Avodah Zarah 69a “ha’hu.” Refer to Rosh Avodah Zarah 5:11. </ref> who talks about permitting bee legs implies that bones are indeed permitted.The opinion of some poskim is that the Rambam when implying that an issur d'rabbanan exists for bones was referring to soft bones which have some moisture to it, but hard and dry bones are permitted even according to the Rambam.<ref>Refer to Achiezer 3:33:5, Introduction of the Tzitz Eliezer volume 4 where he brings the opinion of Harav Yecheskel Abramsky zt”l. Some say there are no commercially made gelatin that come from hard bones today (Journal of Halacha and Contemporary Society 30:page 69). </ref>
 
==The Gelatin has changed ==
# The Mishnah Berurah<ref>O.C. 216:7, see Magen Avraham 3. See OU document P-86 who says that fermentations are not considered kitniyos sh’nishtana. </ref> and others<ref>Shiurei Knesses Hagedolah 216:7, Rosh (Teshuvos) klal 24:6, Buei Chai Y.D. 103. </ref> say regarding "musk," which is a byproduct of blood that is found in the neck of a deer, we can consider it "changed," since the blood is turned into a new entity. Many poskim follow this opinion.<ref>Refer to Rosh Mesechtas Berochos 6:38, Mishnah Berurah ibid. Refer to Magen Avraham O.C. 216:3, Taz 2. </ref> Using the same line of reasoning, some poskim permit the use of gelatin since it is totally changed from it original state.<ref>Refer to Yabea Omer Y.D. 8:11:15, Tzitz Eliezer’s opinion expressed in the introduction to volume 4, see Melamed L’hoyel 2:35. </ref> Others are not convinced that one can draw a parallel between musk and gelatin.<ref>Refer to Achi Ezer 3:33:5, Tzitz Eliezer ibid quoting the opinion of Harav Yecheskel Abramsky zt”l, opinion of Harav Elyashiv Shlita quoted in Yeishiv Moshe page 165. </ref>
 
==Dried out Stomach / Gelatin ==
# The Rama<ref>Y.D. 87:10, see Shach 114:21. Refer to Pischei Teshuva 87:19, 21. </ref> says an animal's stomach lining which was salted and dried out so that it becomes like a piece of wood may be filled with milk since it does not retain any taste of meat.<ref>Refer to Shach 33 who says this applies to other organs as well, but initially this should not be done (Be’er Heitiv 27, see Pri Megadim Eishel Avraham 33). Refer to Achi Ezer 3:33:5 who says the Shach does not apply to hard bones. Some say this does not apply when a product is dried in a modern facility (Journal of Halacha and Contemporary Society 30:page 72:footnote 14). </ref> The same would apply to gelatin which is completely dried out.<ref>Opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Kashrus and Medicines page 53:footnote 20, see Yabea Omer Y.D. 8:11 in depth.  </ref>
# A question which arises is, if a non-kosher food becomes like wood but is later edible does it change the status or does it retains its previous non-kosher status? Some say that once the product was dried it may not regain its non-kosher status.<ref>Refer o Shach Y.D. 114:21, Pischei Teshuva Y.D. 87:20, Nodeh B’Yehuda Y.D. 26, Aruch Ha’shulchan Y.D. 87:43, Achiezer 2:11, 3:33:5, Har Tzvi Y.D. 83, opinion of Harav Henkin zt”l (Edos L’Yisroel page 132), Orchos Habayis page 29.  </ref> Others are stringent in this regard.<ref>Pri Megadim Eishel Avraham Y.D. 87:33, Chasam Sofer Y.D. 81, see Igros Moshe Y.D. 1:37, 2:27, Kovetz Teshuvos 1:73:page 107.  See Mishnas Rav Aron 1:17:2. </ref>
 
==Contemporary Opinions==
# The opinion of the Achiezer<ref>2:11, 3:33:5. </ref> and others<ref>Refer to Gelatin in Jewish Law pages 95-119 in depth, Tzitz Eliezer introduction to volume 4 quoting the opinion of Harav Yecheskel Abramsky zt”l, Yabea Omer Y.D. 8:11 in depth, Harav Yecheskel Abramsky zt”l adds until now (1951) it has been accepted that gelatin is not permitted. Therefore he is concerned about permitting it. </ref> is to permit the consumption of gelatin. The opinion of Harav Henkin zt"l<ref>Edos L’Yisroel page 177. </ref> is that since this matter is not decided one should be stringent. This is the opinion of Harav Moshe Feinstein zt"l<ref>Igros Moshe Y.D. 2:27 (end). </ref> and others as well.<ref>Mishnas Rav Aron 17, Kovetz Teshuvos 1:73:page 107, Medicines and Kashrus pages 16-17 quoting other poskim.</ref> The opinion of the Israeli Rabbinate is to permit the consumption of gelatin,<ref>Journal of Halacha and Contemporary Society 30:page 66:footnote 1. One who moves to Eretz Yisroel should ask if he can follow their opinion. </ref> while the Mehadrin kosher certification in Eretz Yisroel do not allow gelatin.<ref>Kashrus page 349.  </ref> The major kashrus organizations in the United States do not allow non-certified gelatin.<ref>The Laws of Pesach: A Digest 2006 page 602. </ref> (The above discussion does not apply to taking gel-caps, as this will be discussed below).
 
==Status of Kosher Gelatin ==
# Gelatin made from a kosher source is considered pareve.<ref>Igros Moshe Y.D. 1:37, 2:27, Mishnas Rav Aron 1:16. </ref> Kosher gelatin is gelatin made from fish<ref>One may eat this together with meat as well and we are not concerned about the halacha of refraining from eating fish and meat together (Mesechtas Pesachim 76b, Shulchan Aruch Y.D. 116:2). In addition it is botel b’shishim. Some say maybe the whole concern was flesh of the fish with meat not the skins or bones. Additionally, the gelatin made from fish (and other sources) does not have a flavor (Star–K Kashrus Kurrents in an article by Rabbi Mushell). </ref> or glatt kosher beef hides.
 
==Gel Caps - Not in the Normal Manner==
# One who is sick is permitted to eat a non-kosher food (which is normally ossur b'achilah) in an unusual manner.<ref>Shulchan Aruch Y.D. 155:3, Shach 14, Mishnah Berurah O.C. 466:1. An example of this is giving someone non-kosher food through intravenous. </ref> Based on this, the opinion of some poskim is that swallowing a pill made from a gelatin coating is permitted, since it is for a <u>sick person</u> and it is not the usual manner of eating.<ref>Opinion of Harav Henkin zt”l quoted in Edos L’Yisroel page 132, opinion of Harav Shachter Shlita as expressed in OU document I-97. He adds that the gel-caps have no taste to them and are nifsal from feeding to a dog. </ref> However, there are poskim who maintain that swallowing a pill is the regular manner of consumption.<ref>Refer to Nodeh B’Yehdua Y.D. 35, Pischei Teshuva Y.D. 155:6, Har Tzvi Y.D. 97, opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Elyashiv Shlita quoted in Medicines and Kashrus page 57:footnote 17, Yeishiv Moshe page 165, Shemiras Shabbos K’hilchoso 40:footnote 169, Halichos Shlomo Moadim (Pesach) 1:page 69. This is the opinion of Harav Yisroel Belsky Shlita quoting the opinion of Harav Henkin zt”l, see www.koltorah.org. </ref> Others are lenient and maintain that swallowing a pill is considered an unusual manner.<ref>Halichos Shlomo 1:17:1 (although he is quoted in the footnote above as saying otherwise), see  Toras Chaim (Chullin 120) who is lenient</ref> In addition, even those who are stringent by gelatin, it would not apply to medicines. However, according to the stringent opinion above regarding gelatin, one who only has a headache<ref>Refer to Halichos Shlomo Moadim (Pesach) pages 71-72 who is unsure if this should be permitted with a slight pain. See Minchas Shlomo 1:17:3. </ref> or slight discomfort<ref>This does not apply to one who is bedridden (Halichos Shlomo Moadim Pesach) pages 71-72:8. The Shach 13 says this heter of the Rama is even for a healthy person. See Mishnah L’melech Hilchos Yesodei Hatorah 5:8 in depth, Zera Emes 2:48. Refer to Pri Megadim M.Z. O.C. 328:11, Shagas Aryeh 74, Binas Adom 52:page 86, Shevet Ha’Levi 7:135 who argue.  Harav Yisroel Belsky Shlita maintains if one has a headache he should not swallow gel-caps without wrapping it in a tissue. </ref> should take a pill which has no gelatin or wrap the gel-cap in a tissue (in the next issue we will iy"h continue our discussion on gel-caps).<ref>Refer to Mesora 14:page 92. Others say the custom is to be lenient with one who has even a headache (Chai Ha’Levi 3:111:2). </ref>
==Credits==
# Special thanks to Rabbi Moishe Dovid Lebovits Rabbinical Administrator for KOF-K Kosher Supervision and author of Halachically Speaking for this article. To reach the author please email mlebovits@kof-k.org.


==Sources==
==Sources==
<References/>
<references/>

Revision as of 14:04, 5 April 2013

Medication.png

Nowadays when one is not feeling up to par he takes a few medications and with Hashem's help feels better within a couple of days and goes back to his regular routine. There are many halachic issues with regard to medications which need to be addressed. Is a beracha recited on pleasant tasting medication such as cough syrup? Does one have to recite a beracha on water when ingesting a pill? Can one walk into the bathroom with medicine? Can one take pills on Shabbos? Is it permitted to take a gel-cap? Can one take liquid medication which is full of flavors? What about vitamins? These issues will be dealt with at length in the upcoming issues.

Beracha on Medication

  1. A beracha is not recited on food which is eaten to heal if one does not have enjoyment from the food. However, if one does have enjoyment from the food, a beracha rishona and achrona (see below) is recited.[1] Even if one does not want the good tasting food and is only eating it because he is ill, since he has enjoyment from it a beracha is recited.[2] Examples of medicines which require a beracha due to their pleasant taste are herbal teas and cough drops.[3]

Medicine mixed with Sweeteners

  1. Some say even if the medicine itself does not have flavor, but is mixed with other ingredients (sweeteners) that have flavor, one still recites a beracha on the medicine.[4] The reason for this opinion is because the mixture tastes pleasant and we do not look at the medicine before the taste was placed into it.[5] This is the opinion of many poskim.[6]
  2. Some say if one consumes a medicine which contains sweeteners (and if not for the need of the medicine one would not consume the sweeteners, then no beracha is required.[7] Others say no beracha is recited because such sweetener is only a tafel to the
    actual medication and if no beracha is recited on the ikur, then one does not recite a beracha on the tafel.[8] Nonetheless, others disagree with this reasoning and maintain that a beracha should be recited even in this situation.[9] Since there is a dispute in this regard, one should recite a beracha on a different shehakol food and have in mind to exempt the medicine.[10]
  3. According to all opinions, medicine for children which is sweet like candy would require a beracha.[11]

No Beracha Required

  1. One who is forced to eat or drink something does not recite a beracha even if it tastes pleasant since he was forced to do so.[12]
  2. A bad tasting food does not require a beracha before eating it.[13]

How Much to Eat or Drink?

  1. Some poskim are of the opinion that one does not recite a beracha on a pleasant tasting medicine unless one ate a kezayis or drank a reviis of it. The reason for this is that just as one who tastes food does not recite a beracha unless a kezayis or reviis is consumed; the same applies for medications, since one does not have intent for eating.[14] Nonetheless, the poskim do not make this comparison and therefore, a beracha on pleasant tasting medicine would be required regardless of the amount being consumed since one's intent is to swallow the medicine as opposed to the "tasting" case where one does not intend to have enjoyment.[15]

Which Beracha Rishona?

  1. The Rama[16] says any food which a healthy person does not eat requires a shehakol if taken as medication, regardless of the food's real beracha.[17] Others say one should recite the appropriate beracha.[18] The Mishnah Berurah[19] maintains that one should avoid this situation when possible.[20]

Beracha Achrona

  1. One who recited a shehakol on a medication would be required to recite a beracha achrona if the proper shiur was consumed.[21]

Listerine Pocketpaks®

  1. For years people have been erroneously consuming Listerine Pocketpaks® without a hechsher, but obviously this product needs a hechsher,[22] especially since it is digested in the stomach.[23] Recently, this product became available with a hechsher. The question arises if this product requires a beracha prior to placing it in one's mouth. Many people do not recite a beracha. However, even though this product melts in the mouth, it is swallowed and therefore, according to some poskim a beracha of shehakol should be recited before placing it in the mouth.[24] Others maintain that a beracha does not need to be recited.[25]
  2. The company says that there is nothing unsafe with swallowing it since there is no alcohol in the product.[26] If one uses a breath mist (with a hechsher) then one does not recite a beracha on it, instead one should make a shehakol on a different food.[27]

Pills which are swallowed

  1. If there is no flavor on the coating on a pill, no beracha is recited because there is no enjoyment from the pill. In addition, swallowing medication without chewing it first is not the normal manner of consumption and is not viewed halachically as eating. Furthermore, it is possible that these pills are not fit to be eaten[28] and therefore do not require a beracha.[29] Some say this even applies to a pill which has a sweet coating; since one swallows it no beracha is recited.[30]
  2. Some say if one is taking a pill in order for one to lose weight and by taking the pill it makes one feel full, then one should recite a beracha on the pill since it is instead of food. Nonetheless, the poskim suggest one makes a beracha on something else instead.[31]

Chewable

  1. A chewable pill which has a pleasant taste requires a beracha according to those who recite a beracha on pleasant tasting medications.[32] One should recite a shehakol on a different food before consuming flavored Tums® that have a hechsher.[33]

Intravenous

  1. One who receives food in a liquid form through intravenous does not recite a beracha on the food.[34]

Drinking before a Procedure

Many times before a medical procedure is performed one is given something to drink. This drink does not necessarily taste good on its own, but sweeteners are added to it. The status of whether a beracha would be recited is dependent on the both opinions mentioned above.[35] One who is given something to eat before a procedure would recite a beracha on the food.[36]

Drinking Water for Medical Purposes

  1. When one is taking a pill that does not taste pleasant and wants to drink water to mask the bad taste, no beracha is recited on the water.[37] The same is true if one is taking a pill and is not thirsty.[38]
  2. Before a woman goes for an ultra sound/sonogram she is asked to drink water. No beracha is recited on the water.[39] It would seem that a nursing woman, who needs to drink a lot of water, would not recite a beracha on the water if she is not thirsty.[40] However, others maintain that she should take food whose beracha is shehakol and exempt the beracha on the water.[41]
  3. Many times, after one brushes his teeth or rinses with mouthwash, he drinks water to rinse out his mouth, one does not recite a beracha on such water.[42]
  4. If one has a sore throat and drinks water to clear his throat, it would seem that a beracha is not recited.[43] (In all the above situations, if one is thirsty, a beracha is recited). One who drinks a tasty beverage to take his pill would recite a beracha on the beverage.[44]

Medicine mixed with a food or water

  1. It is very common to take a powdered medicine and mix it with a food or water. Some may say that since the food which the medicine is mixed into is a tafel, no beracha is recited. Nonetheless, others say one should recite a beracha on the mixture.[45] If the food (not medicine) is not a shehakol,[46] the Rama[47] holds the beracha is a shehakol regardless of the beracha of the food, while others argue with this ruling.[48] The Mishnah Berurah[49] maintains that one should avoid this situation when possible.[50]

Medicine taken during a Meal

  1. When one consumes a medicine during a meal a separate beracha is required since the medicine is not part of the meal.[51]

Medicine in Pocket While Sleeping

  1. Food that was in one's pocket while he was sleeping may be eaten.[52] The same halacha goes for medicine that was in one's pocket.[53]

Storing food under a bed

  1. Since there is ruach ra'ah under a bed one should not store food under a bed.[54] However, one is allowed to store medicine under a bed and there is no concern of ruach ra'ah.[55]

Taking Medicine into the Bathroom

  1. It is permitted for one to walk into the bathroom with a pill etc.[56] In addition it is permitted to keep medicines in a medicine cabinet that is in the bathroom,[57] but one should not take his medicine with water in a bathroom.

Reciting a Tefilla before taking Medication

  1. Some have a custom before taking medication to recite a yehi ratzon that all should be well.[58] This tefilla may be recited on Shabbos and is not a concern of asking for personal needs on Shabbos.[59]

Medicine after Candle Lighting before Kiddush

  1. One is permitted to drink water while taking a pill on Shabbos after candle lighting before kiddush.[60]

Carrying a Pill

  1. One who needs to carry a pill on Shabbos in a place which does not have an eiruv should ask his Rav before doing so.[61]

Cutting Pills on Shabbos

  1. One is permitted to cut a tablet in half on Shabbos, and there is no concern of "mechatech" (cutting) on Shabbos.[62]

Taking Medicine on Shabbos [63]

  1. There are different categories of people who may not feel well on Shabbos. We will only deal with the category of people who do not feel well on Shabbos, but are not in danger (sakana). One who may have a headache or a runny nose (slight discomfort) is not permitted to take medication.[64]
  2. Chazal made a gezeirah that one is not allowed to take medications on Shabbos because one may come to grind it which is forbidden because of tochain.[65]
  3. Many times one is prescribed medication for more than a week's time for a slight ailment in which case he would have to take the medicine on Shabbos as well. The question is if one is permitted to take his medication even on Shabbos? The opinion of many poskim is that when one is prescribed medication for more than a week's time one is permitted to continue taking it on Shabbos as well, even if he would otherwise not be permitted to take medicine on Shabbos.[66] Others are more lenient and permit one to take the medication on Shabbos even if he started taking the medication a day or two prior to Shabbos.[67] The opinion of Harav Moshe Feinstein zt"l[68] is to be stringent with this and he does not permit the taking of any medications in the aforementioned situation (unless one is in danger).
  4. The halacha is that a food which is not necessarily meant for refuah, but is taken by healthy people may be consumed on Shabbos by a person who has a slight ailment.[69] Many poskim are of the opinion that Tylenol® and other aspirin should not be taken even though healthy people may take them as well.[70] However, if one is in great pain then taking them is permitted.[71]
  5. Some say that a multi-vitamin that one takes everyday is permitted since it is a food and not a refuah.[72]

Ripping the Packaging of a Medicine

  1. According to the opinion of some poskim, on Shabbos one should rip the wrapping around a medication by destroying it and making it useless.[73]

Taking Pills on a Fast Day

  1. On a fast day one that is not feeling well and wants to take a pill is permitted to do so. Some say one should wrap the pill in a tissue before swallowing it.[74] Some poskim say that one may not use water to swallow a pill.[75] (However, if one's doctor instructs him to take a pill on a fast day then even according to this opinion using a little water is permitted).[76] Others say if one cannot take a pill without water then one may use a little water.[77] One should avoid this if possible on Tisha BeAv, and on Yom Kippur since using water in order to swallow a pill is forbidden.[78] One is permitted to take a medication before a fast if it will enable him to have an easier fast.[79]
  2. There is a discussion in the poskim if one is allowed to use mouthwash on the morning of a fast day. Some poskim are stringent,[80] while others say if one will have bad breath then it is permitted.[81]
  3. Taking Listerine Pocketpaks® (that have a hechsher) is not permitted on a fast day since one swallows the liquid which melts in the mouth.

Consuming Gelatin and Gel-caps

  1. When one walks down the aisles in a pharmacy he may see many pills which contain a gelatin coating. This issue involves the discussion of gelatin. Below we will discuss what gelatin is and what its kosher status is, and how it applies to ingesting gel-caps.

What is Gelatin?[82]

  1. Gelatin is a protein which is derived from a naturally occurring protein known as collagen. Collagen is the component of animal connective tissue, bones, sinews and skin. Gelatin does not have any taste to it. Gelatin is widely used in the pharmaceutical industry to coat capsules as well as hold tablets together. In addition, gelatin is used in marshmallows, yogurt, ice cream, jello,[83] to remove cloudiness or haze in apple juice,[84] in gummy bears, throat lozenges, frostings, protein supplements, and sugar glazes.[85]

How is it Manufactured?

  1. The source of gelatin is almost always the bones or hides of non-kosher animals. To improve the quality of the process, the raw material is pretreated by soaking the hard bones in a mixture of lime and water between 70-120 days. Soft bone and hides are treated with a five percent concentration of mineral acids for ten to thirty hours. Gelatin is then extracted from the pretreated material in a process which is like cooking. The bones are warmed in a series of runs at increasing temperatures. Eventually gelatin liquor is formed, which is then filtered and evaporated to remove the water and concentrate the liquor. The liquor is then cooled to form a gel. The gel is dried and cut into desired shapes.[86]
  2. The poskim discuss many reasons why consuming gelatin may be permitted. Each one will be dealt with below.

Bones from non-Kosher animals

  1. The Toras Kohanim[87] says the posuk "from non-pure animals one should not eat their flesh"[88] excludes bones, sinews, and hooves. There is a discussion if there is no issur at all, or if there is an issur d'rabanan to consume the above items. The Rambam[89] is of the opinion that "one who eats from a non-kosher animal, it's skin, bones, sinews, horns, hooves, or nails, even though they are forbidden, is excused from punishment." It seems from the opinion of the Rambam that bones are forbidden d'rabanan, while others maintain that he does not seem to imply even an issur d'rabanan.[90] The opinion of Tosfas[91] who talks about permitting bee legs implies that bones are indeed permitted.The opinion of some poskim is that the Rambam when implying that an issur d'rabbanan exists for bones was referring to soft bones which have some moisture to it, but hard and dry bones are permitted even according to the Rambam.[92]

The Gelatin has changed

  1. The Mishnah Berurah[93] and others[94] say regarding "musk," which is a byproduct of blood that is found in the neck of a deer, we can consider it "changed," since the blood is turned into a new entity. Many poskim follow this opinion.[95] Using the same line of reasoning, some poskim permit the use of gelatin since it is totally changed from it original state.[96] Others are not convinced that one can draw a parallel between musk and gelatin.[97]

Dried out Stomach / Gelatin

  1. The Rama[98] says an animal's stomach lining which was salted and dried out so that it becomes like a piece of wood may be filled with milk since it does not retain any taste of meat.[99] The same would apply to gelatin which is completely dried out.[100]
  2. A question which arises is, if a non-kosher food becomes like wood but is later edible does it change the status or does it retains its previous non-kosher status? Some say that once the product was dried it may not regain its non-kosher status.[101] Others are stringent in this regard.[102]

Contemporary Opinions

  1. The opinion of the Achiezer[103] and others[104] is to permit the consumption of gelatin. The opinion of Harav Henkin zt"l[105] is that since this matter is not decided one should be stringent. This is the opinion of Harav Moshe Feinstein zt"l[106] and others as well.[107] The opinion of the Israeli Rabbinate is to permit the consumption of gelatin,[108] while the Mehadrin kosher certification in Eretz Yisroel do not allow gelatin.[109] The major kashrus organizations in the United States do not allow non-certified gelatin.[110] (The above discussion does not apply to taking gel-caps, as this will be discussed below).

Status of Kosher Gelatin

  1. Gelatin made from a kosher source is considered pareve.[111] Kosher gelatin is gelatin made from fish[112] or glatt kosher beef hides.

Gel Caps - Not in the Normal Manner

  1. One who is sick is permitted to eat a non-kosher food (which is normally ossur b'achilah) in an unusual manner.[113] Based on this, the opinion of some poskim is that swallowing a pill made from a gelatin coating is permitted, since it is for a sick person and it is not the usual manner of eating.[114] However, there are poskim who maintain that swallowing a pill is the regular manner of consumption.[115] Others are lenient and maintain that swallowing a pill is considered an unusual manner.[116] In addition, even those who are stringent by gelatin, it would not apply to medicines. However, according to the stringent opinion above regarding gelatin, one who only has a headache[117] or slight discomfort[118] should take a pill which has no gelatin or wrap the gel-cap in a tissue (in the next issue we will iy"h continue our discussion on gel-caps).[119]

Credits

  1. Special thanks to Rabbi Moishe Dovid Lebovits Rabbinical Administrator for KOF-K Kosher Supervision and author of Halachically Speaking for this article. To reach the author please email mlebovits@kof-k.org.

Sources

  1. ↑ Mesechtas Berochos 38a, Tosfas Mesechtas Berochos 36a “k’von,” Meiri Mesechtas Berochos 35b, Tur 204, Shulchan Aruch 204:8, Shulchan Aruch Harav 204:14, Chesed L’alafim 204-205:5, Igros Moshe O.C. 1:82.
  2. ↑ Mishnah Berurah 43.
  3. ↑ V’sein Beracha page 200. Refer to Ateres Shlomo 8:page 110. This is the opinion and custom of Harav Pinchus Bodner Shlita (Personal telephone conversation with Harav Bodner Shlita).
  4. ↑ Opinion of Harav Elyashiv Shlita as expressed in Vezos Ha’beracha page 113.
  5. ↑ Vezos Ha’beracha Birur Halacha page 310.
  6. ↑ Refer to Da’as Torah 204, Vezos Ha’beracha pages 310-311 in depth, opinion of Harav Ovadia Yosef Shlita quoted in Nishmas Avraham (English) page 89:footnote E.
  7. ↑ Opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Vezos Ha’beracha pages 113-114, and in V’sein Beracha page 201:footnote 15.1. See explanation of this opinion in Vezos Ha’beracha page 312. Refer to Pnei Ha’shulchan page 151-152, Nishmas Avraham 1:204:page 91, Shemiras Shabbos K’hilchoso 40:footnote 191, Nishmas Avraham 1:page 90 (English), Ateres Shlomo 8:page 111. In the Halichos Shlomo Yom Kippur 5:footnote 42 it states that Harav Shlomo Zalman Aurbach zt”l retracted his previous position with regard to not reciting a beracha on sweetened medication. Refer to Vezos Ha’beracha page 356:9 notes of Harav Forst Shlita on Vezos Ha’beracha. The opinion of Harav Pinchus Bonder Shlita is that no beracha is recited on pleasant tasting cough syrup based on the pesak he heard from Harav Shlomo Zalman Aurbach zt”l (Personal telephone conversation with Harav Bodner Shlita).
  8. ↑ Opinion of Harav Neuwirth Shlita quoted in Nishmas Shabbos 4:204, Shemiras Shabbos K’hilchoso 40:footnote 191. Refer to Halacha U’refuah 3:pages 282-284 in depth. However, see Mishnah Berurah 174:39 and 212:1 who says the halacha is that a beracha is recited on the tafel. See Pischei Halacha (Berochos) page 246 who disputes the claim that the reason why no beracha is recited here is because no beracha is recited on the tafel. Refer to Rivevos Ephraim 4:54:39.
  9. ↑ Harav Yisroel Belsky Shlita, opinion of Harav Elyashiv Shlita quoted in Vezos Ha’beracha page 114, and in V’sein Beracha page 200:footnote 15, opinion of Harav Ovadia Yosef quoted in Yalkut Yosef 204:10:footnote 10, opinion of Harav Feinhandler Shlita (Avnei Yushfei in a personal e-mail). Refer to Igros Moshe O.C. 1:82, Pischei Halacha (Berochos page 246). Others say that it could be that Harav Elyashiv Shlita held this only in regard to medicine that is thoroughly enjoyed (Refer to Journal of Halacha and Contemporary Society 53:page 77:footnote 43).
  10. ↑ Piskei Teshuvos 204:footnote 75.
  11. ↑ Pischei Halacha (Berochos) page 68:footnote 39 alef.
  12. ↑ Shulchan Aruch ibid, Kaf Ha’chaim 49, see Magen Avraham 20 Taz 12, Aruch Ha’shulchan 19. Refer to Mishnah Berurah 204:44 who maintains if one is forced to eat bread and he is satisfied he should bentch since it is d’oraisa.
  13. ↑ Bais Yosef, Magen Avraham 19, Mishnah Berurah 43, Kaf Ha’chaim 48.
  14. ↑ Refer to Shevet Ha’kehusi 3:84:3.
  15. ↑ Refer to Mikroei Kodesh Pesach 2:page 144, Halacha U’refuah page 278, Pischei Halacha (Berochos page 66:footnote 38), Chazzon Ovadia Berochos page 159:footnote 6.
  16. ↑ 204:11. Refer to Aruch Ha’shulchan 22.
  17. ↑ Aruch Ha’shulchan 22. Refer to Mishnah Berurah 54. The Shar Ha’tzyion 45 says this applies to medicine which was made from the five grains as well. Refer to Halacha U’refuah 3:page 284.
  18. ↑ Magen Avraham 24, Mishnah Berurah 55, Igros Moshe O.C. 1:82.
  19. ↑ 212:4-5.
  20. ↑ Some say one should eat the other food before the medicine and then consume the medicine (Halacha U’refuah 3:page 284).
  21. ↑ Halacha U’refuah page 278.
  22. ↑ See www.koltorah.org quoting the opinion of Rabbi Chaim Jachter Shlita.
  23. ↑ Opinion of Harav Yisroel Belsky as expressed in OU document I-98:page 2.
  24. ↑ Harav Yisroel Belsky Shlita, opinion of Harav Forscheimer Shlita (personal telephone conversation), and Harav Doniel Neustadt Shlita.
  25. ↑ Opinion of Harav Pinchus Bodner Shlita, Harav Ephraim Greenblatt Shlita (Personal telephone conversations). Harav Forst Shlita says if one is taking it for flavor then a beracha is recited, but if it is for fresh breath but not for the flavor in the mouth then no beracha is recited. The opinions of Rabbi Wikler Shlita, Harav Felder Shlita, Harav Fuerst Shlita (personal telephone conversations with the aforementioned rabbonim). This is the opinion of Harav Yisroel Reisman Shlita (as related by Rabbi Shimon Newmark).
  26. ↑ Based on a conversation with Lisa at the Johnson and Johnson Company.
  27. ↑ Harav Yisroel Belsky Shlita.
  28. ↑ Refer to Mesechtas Avodah Zarah 67-68, Mesechtas Pesachim 21b and 45b. In addition see Shulchan Aruch Y.D. 103, and Y.D. 155:3.
  29. ↑ Shulchan Aruch 202:2, see Chazzon Ovadia Berochos page 158, Piskei Teshuvos 204:18:footnote 70.
  30. ↑ Vezos Ha’beracha page 311, Piskei Teshuvos 204:18, see Nishmas Avraham 4:204:footnote 1. In regard to vitamins, refer to Pischei Halacha (Berochos) page 68:footnote 39 alef, Beracha Achrona (Boreh Nefoshos) page 201. Refer to Nishmas Avraham (English) pages 89-90 quoting the opinion of Harav Shlomo Zalman Aurbach zt”l that a beracha is required. See Ateres Shlomo 8:page 111. The same applies to vitamins (Yalkut Yosef 3:page 436).
  31. ↑ Piskei Teshuvos 204:footnote 70.
  32. ↑ Piskei Teshuvos 204:18:footnote 74.
  33. ↑ Harav Yisroel Belsky Shlita. The Diamond – K hechsher on Tums may be relied upon (Harav Yisroel Belsky Shlita). One may not use Tums on Pesach if they are not certified for Pesach (Harav Yisroel Belsky Shlita).
  34. ↑ Tzitz Eliezer 13:35:3, Vezos Ha’beracha page 113 quoting the opinion of Harav Elyashiv Shlita.
  35. ↑ Refer to Journal of Halacha and Contemporary Society 53:page 74:footnote 36.
  36. ↑ Nishmas Avraham 4:204:pages 7-8 quoting the opinion of Harav Shlomo Zalman Aurbach zt”l.
  37. ↑ Aruch Ha’shulchan 204:18, Pnei Ha’shulchan page 146, Piskei Teshuvos 204:footnote 64, Binyan Sholom (old print) page 96, Ateres Shlomo 8:page 111. Refer to Sheilas Rav 2:18:5. If one places water in liquid medicine to make it taste better no beracha is recited on the water (Sharei Ha’beracha 18:footnote 76). If one needs to drink water for medical purposes and he is not thirsty he should recite a beracha on something else and have in mind to exempt the water from a beracha (Harav Yisroel Belsky Shlita, see Eishel Avraham Butchatch 204:7).
  38. ↑ Ben Ish Chai Mattos 1:12, Aruch Ha’shulchan 204:18, Miyum Ha’halacha 22, Rivevos Ephraim 6:76, Pischei Halacha Berochos 4:8, Oz Nedberu 10:22. Harav Shlomo Zalman Aurbach zt”l maintains one may drink more water than needed for a pill and a beracha would not be required on that water either (Ve’aleihu Lo Yeibol 1:pages 110-111).
  39. ↑ Refer to Yufei Leleiv 204:10, Sdei Chemed Berochos 33:page 260, Me’am Loez Yisro 247:page 580, Pnei Ha’shulchan page 146, Sharei Ha’beracha 18:footnote 76.
  40. ↑ Refer to Toras Hayoledes 62:3, Beracha Achrona page 196:5.
  41. ↑ Toras Hayoledes ibid.
  42. ↑ Sharei Ha’beracha 18:footnote 76.
  43. ↑ Harav Yisroel Belsky Shlita.
  44. ↑ Chesed L’alafim 204-205:4, Mishnah Berurah 204:42, Ateres Shlomo 8:page 111, Yalkut Yosef 204:page 436.
  45. ↑ Refer to Journal of Halacha and Contemporary Society 53:pages 78-79.
  46. ↑ For example chunky applesauce.
  47. ↑ 212:1.
  48. ↑ Refer to Magen Avraham 4, Gr’a, Mishnah Berurah 4-5, 10, see Taz 7. Refer to Halacha U’refuah 3:page 284.
  49. ↑ 212:4-5.
  50. ↑ Some say one should eat the other food before the medicine and then consume the medicine (Halacha U’refuah 3:page 284).
  51. ↑ Shevet Ha’kehusi 3:78.
  52. ↑ Salmas Chaim 2:7, Rivevos Ephraim 4:7, Shevet Ha’kehusi 2:242, see Yufei Leleiv Y.D. 3:116:6, Yabea Omer Y.D. 1:9:23.
  53. ↑ Tzitz Eliezer 17:35, Rivevos Ephraim 6:4, Shevet Ha’kehusi 2:245, Tosfas Orah page 421:3, see Nezer Ha’chaim page 217:165, Doleh U’mashka page 367.
  54. ↑ Shulchan Aruch Y.D. 116:5.
  55. ↑ Tzitz Eliezer 17:32. Some say if it is a medication which one recites a beracha on because of its pleasant taste then it should not be placed under a bed (Shevet Ha’kehusi 2:245, see 3:229:2).
  56. ↑ Be’er Moshe 8:41.
  57. ↑ Rivevos Ephraim 1:8:2, 2:6, Teshuvos V’hanhugos 1:11, Be’er Moshe 8:41.
  58. ↑ Refer to Shulchan Aruch 230:4, Magen Avraham 6, Mishnah Berurah 6. Some say saying the yihiy ratzon exempts one from the beracha that one would recite on a sweet medication (Refer to Ateres Shlomo 8:page 111, Nishmas Avraham 204:page 91).
  59. ↑ Refer to Shar Ha’tzyion 230:8, Bakashas B’Shabbos page 27:footnote 15. See Betzel Hachuchma 5:41.
  60. ↑ Refer to Minchas Yitzchok 8:18, Shevet Ha’kehusi 1:109, Nishmas Shabbos 2:9.
  61. ↑ Refer to Shemiras Shabbos K’hilchoso 40:7, Tzitz Eliezer 13:34.
  62. ↑ Shemiras Shabbos K’hilchoso 33:4, Shulchan Shlomo 314:13:3, Avnei Yushfei 4:58 quoting the opinion of Harav Elyashiv Shlita. Refer to ibid:footnote 30 for the reason.
  63. ↑ The same halacha applies to the first day of Yom Tov (Refer to Magen Avraham 532:2, Chai Adom 23:1, Kitzur Shulchan Aruch 98:33, Mishnah Berurah 532:5, Yom Tov Shenei K’hilchoso 1:22, Nishmas Avraham 1:pages 275-276) and both days of Rosh Hashanah (Nishmas Avraham 1:600:1, see Shemiras Shabbos K’hilchoso 31:28, Yom Tov Shenei K’hilchoso 1:22:footnote 76, Shevet Ha’kehusi 1:156 )
  64. ↑ Shulchan Aruch O.C. 328:1, see Nishmas Avraham 1:328:page 163.
  65. ↑ Refer to Mesechtas Shabbos 52b, Tur O.C. 328, Shulchan Aruch 328:1. In regard to taking mouthwash on Shabbos see Be’er Moshe 1:page 78, Rivevos Ephraim 2:page 192:23, 3:536:6, 4:97:5, 6:195, Nishmas Shabbos 5:318, Cheshev Ha’efod 2:59. Refer to Shevet Ha’kehusi 2:151 if one recited a beracha on medicine on Shabbos and then realized he is not allowed to take it. In regard to the idea that today may be different because we do not crush medicine in our homes but only in a pharmacy etc see Ketzos Ha’shulchan 134:badi 7:2, Tzitz Eliezer 8:15:15:1,4.
  66. ↑ Refer to Shemiras Shabbos K’hilchoso 34:footnote 76, chelek 3:34:footnote 76, Da’as Chazzon Ish 7:19, Dinim V’hanhugos Chazzon Ish 15:1, Shulchan Shlomo 328:59, Be’er Moshe 1:33:8, 4:31, Avnei Yushfei 1:90:3, Rivevos Ephraim 3:227, 4:97:54, 5:202, Oz Nedberu 1:31:5, 4:24, Tzitz Eliezer 8:15:15:17:pages 147-148. Refer to Rivevos Ephraim 1:222:10 in regard to taking a suppository on Shabbos.
  67. ↑ Refer to Kovetz Teshuvos (Harav Elyashiv Shlita) 1:40:2, Chut Shuni 4:page 153.
  68. ↑ Igros Moshe O.C. 3:53. Refer to Da’as Torah 328:37 who is stringent.
  69. ↑ Shulchan Aruch O.C. 328:37, Aruch Ha’shulchan 48. Refer to Mishnah Berurah 117-118. See Ketzos Ha’shulchan 134:16:pages 31-32 in depth on what constitutes a health persons food.
  70. ↑ Minchas Yitzchok 3:35:2, Be’er Moshe 1:33:5, 2:32, 6:39, Shraga Hameir 2:40, Refuas Yisroel page 16:footnote 42. Refer to Divrei Chachumim pages 137-138:389 who quotes a lenient opinion.
  71. ↑ Minchas Yitzchok ibid, Be’er Moshe ibid, Refuas Yisroel page 16:footnote 42.
  72. ↑ Opinion of Harav Yaakov Kamenetsky zt”l quoted in Divrei Chachumim page 137:footnote 389, Shemiras Shabbos K’hilchoso 34:footnote 85. In regard to regular vitamins see Divrei Chachumim pages 137-138, Igros Moshe O.C. 3:54, Nishmas Avraham 1:328:pages 212-213, Shulchan Shlomo 328:58, Tzitz Eliezer 14:50, Oz Nedberu 6:72, Be’er Moshe 1:33, Shalmei Yehuda 10:footnote 51. In regard to the muktzah status of pills and other medications see Minchas Shabbos 88:footnote 77, Har Tzvi tal harim tochain 2, Shalmei Yehuda 10:15:footnote 46, Zera Yaakov 13:page 153, Nachlas Yisroel pages 633-650 in depth, Shulchan Shlomo 318:7:2:page 298, Ohr Yisroel 6:pages 17-20, Aruch Ha’shulchan 308:59, Bais Avi 3:52, Avnei Yushfei 5:62.
  73. ↑ Nishmas Avraham 1:340:5:page 245.
  74. ↑ Halichos Shlomo Moadim 2:13:footnote 8.
  75. ↑ Nishmas Avraham 550:4.
  76. ↑ Harav Yisroel Belsky Shlita, Halichos Shlomo Moadim (Pesach etc) 16:3, Nishmas Avraham 5:page 46.
  77. ↑ Harav Yisroel Belsky Shlita, see Teshuvos V’hanhugos 3:156.
  78. ↑ Harav Yisroel Belsky Shlita, see Teshuvos V’hanhugos 3:156.
  79. ↑ Nechamas Yisroel 27:22.
  80. ↑ Harav Yisroel Belsky Shlita, see Kinyan Torah 2:49:2, Modanei Yeshurin page 108, Chai Ha’Levi 5:48, Divrei Chachumim page 166:471 quoting the opinion of Harav Sheinberg Shlita. Some say if there is a need, brushing ones teeth is permitted (Divrei Chachumim Ibid).
  81. ↑ Be’er Moshe 8:94. Refer to Minchas Yitzchok 4:109.
  82. ↑ Gelatin comes from the Latin word “gelatus” which means stiff or frozen.
  83. ↑ Refer to Gelatin in Jewish Law pages 10-14.
  84. ↑ www.oukosher.org.
  85. ↑ Star-K in Kashrus Kurrents in an article by Rabbi Mushell. This article can be seen at http://www.star-k.org/kashrus/kk-palate-gelatin.htm.
  86. ↑ Refer to Medicines and Kashrus page 16, Gelatin in Jewish Law pages 15-22 in great depth, Yabea Omer Y.D. 8:11. See Journal of Halacha and Contemporary Society 30:page 67:footnote 2 who maintains that most gelatin today is from pig skins.
  87. ↑ Parshas Sheminei 2:4.
  88. ↑ Vayikra 11:8.
  89. ↑ Hilchos Machalas Asuros 4:18. Refer to Rashi Vayikra 11:8 “mivsaram.” See Kashrus pages 245-249.
  90. ↑ Refer to Igros Moshe Y.D. 2:27 (end) page 44 who says gelatin is a sofuk issur.
  91. ↑ Mesechtas Avodah Zarah 69a “ha’hu.” Refer to Rosh Avodah Zarah 5:11.
  92. ↑ Refer to Achiezer 3:33:5, Introduction of the Tzitz Eliezer volume 4 where he brings the opinion of Harav Yecheskel Abramsky zt”l. Some say there are no commercially made gelatin that come from hard bones today (Journal of Halacha and Contemporary Society 30:page 69).
  93. ↑ O.C. 216:7, see Magen Avraham 3. See OU document P-86 who says that fermentations are not considered kitniyos sh’nishtana.
  94. ↑ Shiurei Knesses Hagedolah 216:7, Rosh (Teshuvos) klal 24:6, Buei Chai Y.D. 103.
  95. ↑ Refer to Rosh Mesechtas Berochos 6:38, Mishnah Berurah ibid. Refer to Magen Avraham O.C. 216:3, Taz 2.
  96. ↑ Refer to Yabea Omer Y.D. 8:11:15, Tzitz Eliezer’s opinion expressed in the introduction to volume 4, see Melamed L’hoyel 2:35.
  97. ↑ Refer to Achi Ezer 3:33:5, Tzitz Eliezer ibid quoting the opinion of Harav Yecheskel Abramsky zt”l, opinion of Harav Elyashiv Shlita quoted in Yeishiv Moshe page 165.
  98. ↑ Y.D. 87:10, see Shach 114:21. Refer to Pischei Teshuva 87:19, 21.
  99. ↑ Refer to Shach 33 who says this applies to other organs as well, but initially this should not be done (Be’er Heitiv 27, see Pri Megadim Eishel Avraham 33). Refer to Achi Ezer 3:33:5 who says the Shach does not apply to hard bones. Some say this does not apply when a product is dried in a modern facility (Journal of Halacha and Contemporary Society 30:page 72:footnote 14).
  100. ↑ Opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Kashrus and Medicines page 53:footnote 20, see Yabea Omer Y.D. 8:11 in depth.
  101. ↑ Refer o Shach Y.D. 114:21, Pischei Teshuva Y.D. 87:20, Nodeh B’Yehuda Y.D. 26, Aruch Ha’shulchan Y.D. 87:43, Achiezer 2:11, 3:33:5, Har Tzvi Y.D. 83, opinion of Harav Henkin zt”l (Edos L’Yisroel page 132), Orchos Habayis page 29.
  102. ↑ Pri Megadim Eishel Avraham Y.D. 87:33, Chasam Sofer Y.D. 81, see Igros Moshe Y.D. 1:37, 2:27, Kovetz Teshuvos 1:73:page 107. See Mishnas Rav Aron 1:17:2.
  103. ↑ 2:11, 3:33:5.
  104. ↑ Refer to Gelatin in Jewish Law pages 95-119 in depth, Tzitz Eliezer introduction to volume 4 quoting the opinion of Harav Yecheskel Abramsky zt”l, Yabea Omer Y.D. 8:11 in depth, Harav Yecheskel Abramsky zt”l adds until now (1951) it has been accepted that gelatin is not permitted. Therefore he is concerned about permitting it.
  105. ↑ Edos L’Yisroel page 177.
  106. ↑ Igros Moshe Y.D. 2:27 (end).
  107. ↑ Mishnas Rav Aron 17, Kovetz Teshuvos 1:73:page 107, Medicines and Kashrus pages 16-17 quoting other poskim.
  108. ↑ Journal of Halacha and Contemporary Society 30:page 66:footnote 1. One who moves to Eretz Yisroel should ask if he can follow their opinion.
  109. ↑ Kashrus page 349.
  110. ↑ The Laws of Pesach: A Digest 2006 page 602.
  111. ↑ Igros Moshe Y.D. 1:37, 2:27, Mishnas Rav Aron 1:16.
  112. ↑ One may eat this together with meat as well and we are not concerned about the halacha of refraining from eating fish and meat together (Mesechtas Pesachim 76b, Shulchan Aruch Y.D. 116:2). In addition it is botel b’shishim. Some say maybe the whole concern was flesh of the fish with meat not the skins or bones. Additionally, the gelatin made from fish (and other sources) does not have a flavor (Star–K Kashrus Kurrents in an article by Rabbi Mushell).
  113. ↑ Shulchan Aruch Y.D. 155:3, Shach 14, Mishnah Berurah O.C. 466:1. An example of this is giving someone non-kosher food through intravenous.
  114. ↑ Opinion of Harav Henkin zt”l quoted in Edos L’Yisroel page 132, opinion of Harav Shachter Shlita as expressed in OU document I-97. He adds that the gel-caps have no taste to them and are nifsal from feeding to a dog.
  115. ↑ Refer to Nodeh B’Yehdua Y.D. 35, Pischei Teshuva Y.D. 155:6, Har Tzvi Y.D. 97, opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Elyashiv Shlita quoted in Medicines and Kashrus page 57:footnote 17, Yeishiv Moshe page 165, Shemiras Shabbos K’hilchoso 40:footnote 169, Halichos Shlomo Moadim (Pesach) 1:page 69. This is the opinion of Harav Yisroel Belsky Shlita quoting the opinion of Harav Henkin zt”l, see www.koltorah.org.
  116. ↑ Halichos Shlomo 1:17:1 (although he is quoted in the footnote above as saying otherwise), see Toras Chaim (Chullin 120) who is lenient
  117. ↑ Refer to Halichos Shlomo Moadim (Pesach) pages 71-72 who is unsure if this should be permitted with a slight pain. See Minchas Shlomo 1:17:3.
  118. ↑ This does not apply to one who is bedridden (Halichos Shlomo Moadim Pesach) pages 71-72:8. The Shach 13 says this heter of the Rama is even for a healthy person. See Mishnah L’melech Hilchos Yesodei Hatorah 5:8 in depth, Zera Emes 2:48. Refer to Pri Megadim M.Z. O.C. 328:11, Shagas Aryeh 74, Binas Adom 52:page 86, Shevet Ha’Levi 7:135 who argue. Harav Yisroel Belsky Shlita maintains if one has a headache he should not swallow gel-caps without wrapping it in a tissue.
  119. ↑ Refer to Mesora 14:page 92. Others say the custom is to be lenient with one who has even a headache (Chai Ha’Levi 3:111:2).
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