Harchakot of Niddah: Difference between revisions

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#They may both dip their bread in a shared salt dish.<ref>Taharat Habayit (vol. 2, pg. 118) </ref>
#They may both dip their bread in a shared salt dish.<ref>Taharat Habayit (vol. 2, pg. 118) </ref>


===Drinking or Eating a Spouse's Leftovers ===
===Drinking or Eating a Spouse's Leftovers===


#The Rabbis also prohibited the husband from drinking his wife's leftovers, because this is an act that denotes endearment. <ref>Shulchan Aruch (Yoreh Deah 195:4) </ref> This restriction only applies to the male, the wife however, may eat or drink from her husband's leftovers.<ref>Rama (Yoreh Deah 195:4). The Shach explains that this act only denotes endearment to males drinking their wives leftovers.    </ref>
#The Rabbis also prohibited the husband from drinking his wife's leftovers, this is because this is an act that denotes endearment. <ref>Shulchan Aruch (Yoreh Deah 195:4) </ref> This restriction applies specifically to the male, the wife however, may eat or drink from her husband's leftovers.<ref>Rama (Yoreh Deah 195:4). The Shach explains that this act only denotes endearment to males drinking their wives leftovers.    </ref>
#The husband may partake of his wife's leftovers in any of the following circumstances:  
#The husband may partake of his wife's leftovers in any of the following circumstances:  
#*The drink was transferred to another utensil. This is beneficial even if it was then poured back to the original utensil.
#*The drink was transferred to another utensil. This is beneficial even if the contents were then poured back to the original utensil.<ref>Rama (Yoreh Deah 195:4), Taharat Habayit (vol. 2, pp. 125-127)</ref>
#*If someone else drank from the cup after his wife, the husband may drink.<ref>Rama 195:4, Taharat Yosef 3:19:3 </ref>
#*If someone else drank from the cup after her drinking, thus separating between their drinking.<ref>Rama (Yoreh Deah 195:4) </ref>
#*If the wife drank from it but not in front of the husband, and the husband knows that she drank from it, one who is lenient has on whom to rely, but blessing will come to one who is strict.<ref>Taharat Yosef 3:19:4</ref>
#*He is not aware that she drank from this utensil (she need not inform him)<ref>Taharat Habayit (vol. 2, pg. 125). The reason for this is because if he is not aware that she drank from this cup, his action carries no connotation of endearment. </ref>
#*If the husband doesn't know that his wife drank from it, he doesn't need to be told.<ref>Taharat Yosef 3:19:5 </ref>
#*If the wife is no longer present.<ref>Rama (Yoreh Deah 195:4) </ref> Moreover, even if she later returns, he may nevertheless continue this drinking.<ref>Taharat Habayit (vol. 2, pg. 128)</ref>
#*If the wife leaves the room, the husband can drink what remains in the cup since he is not drinking in front of her.<ref>Taharat Yosef 3:19:6 </ref>
#*Sephardic custom is to be lenient if the cup is partially refilled.<ref>Taharat Habayit v. 2 p. 123, Taharat Yosef 3:19:2 </ref> Ashkenazim don't accept this leniency.<ref>Shach (Yoreh Deah 195:9), Badei Hashulchan (195:59)</ref>
#According to Sephardim, if a woman drank from a cup and left over part of it and they refilled it it would be permissible for the man to drink.<ref>Taharat Habayit v. 2 p. 123, Taharat Yosef 3:19:2 </ref> Ashkenazim don't accept this leniency.<ref>Shach 195:9 writes that even though they refilled it, nonetheless, the leftovers are still there and forbidden for him to drink. Badei Hashulchan 195:59 agrees.</ref>
#Sephardic authorities restrict this prohibition to drinking only and do not extend it to food.<ref>This is the opinion of the Orchot Chaim, quoted by the Bet Yosef (195:4). The Sidrei Tahara 195:8 explains that the eating of food leftovers in not ordinarily done, and it therefore does not cause endearment. See also Taharat Habayit (vol. 2, pg. 125) and Halichot Olam (vol. 5, pg. 107). </ref> Ashkenazim, however, prohibit eating leftovers of her food as well.<ref>Rama 195:3, Shach 195:8 </ref>
#For Sephardim, this prohibition only applies to drink and not food.<ref>The Orchot Chaim quoted by Bet Yosef 195:5 writes that while there is a dispute whether leftover drinks are permitted leftover food is certainly permitted. The Sidrei Tahara 195:8 explains that since it isn't usual to drink from the same cup if a man would drink his wife's leftover drink it would be a sign of endearment. However, since it is normal to eat someone's leftover food it isn't a sign of endearment. Rav Ovadia Yosef in Taharat Habayit v. 2 p. 125 and Taharat Yosef 3:21 agree. </ref> Ashkenazim, however, are strict for food as well.<ref>Rama 195:3, Shach 195:8 </ref> Even for Ashkenazim, if the wife simply tasted the food like for Shabbat, the remaining food would not be called leftovers.<ref>Taharat Yosef 3:21 </ref>
#Whatever piece she ate from is considered leftovers but if there are multiple pieces of food touching one another and she ate one piece the others aren't considered leftovers. This applies to items that usually eaten separately like meat, fish, fruits or nuts, however, a dish which is considered like one food, such as vegetables cut finely, are considered leftovers even though she ate some pieces and left others. Even when there's no issue of leftovers they may not eat on the same plate.<ref>Igrot Moshe YD 1:92, Badei Hashulchan 195:51</ref>
#Whatever piece she ate from is considered leftovers but if there are multiple pieces of food touching one another and she ate one piece the others aren't considered leftovers. This applies to items that usually eaten separately like meat, fish, fruits or nuts, however, a dish which is considered like one food, such as vegetables cut finely, are considered leftovers even though she ate some pieces and left others. Even when there's no issue of leftovers they may not eat on the same plate.<ref>Igrot Moshe YD 1:92, Badei Hashulchan 195:51</ref>
#It is permissible for the woman to cut a piece off a large bread and eat it and the rest isn't considered leftovers. However, if she takes a piece of an individual loaf, the rest is considered leftovers. Even when there's no issue of leftovers they may not eat on the same plate.<ref>Igrot Moshe YD 1:92, Badei Hashulchan 195:51</ref>
#It is permissible for the woman to cut a piece off a large bread and eat it and the rest isn't considered leftovers. However, if she takes a piece of an individual loaf, the rest is considered leftovers. Even when there's no issue of leftovers they may not eat on the same plate.<ref>Igrot Moshe YD 1:92, Badei Hashulchan 195:51</ref>
#It is permissible for a husband and wife to use the same butter or cream cheese container to take to spread on bread, yet there is room to be strict. However, they should be careful that the woman doesn't take on the knife more than she needs and leave some over on the knife, which would be considered her leftovers.<ref>Igrot Moshe YD 1:92, Mishmeret Hatahara 195:39. Mishmeret Hatahara (fnt. 111) in fact quotes Rav Elyashiv that the leftover spread on the knife isn't considered her leftovers since the main food which he's taking is what remains in the container.</ref>
#According to Ashkenazic custom, the wife took butter or the like with a utensil, and then returned the knife with extra butter on it to the butter dish, it would then be forbidden for her husband to take that butter.<ref>Igrot Moshe (Yoreh Deah 1:92), Mishmeret Hatahara (195:39). He does however quote Rabbi Elyashiv saying that the leftover spread on the knife is not considered leftovers.
 
Iggrot Moshe (ibid.) writes that in fact it is best that they do not share a butter dish in the first place, although it is Halachically permitted. </ref>


===Other Items===
===Other Items===
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