Rav Yosef Tzvi Rimon’s prayer, a response to Rav David Lau’s earlier prayer, focuses on gratitude for witnessing miracles and asks for strength for the Israeli army. It also requests the return of hostages, the recovery of the injured, and the swift fulfillment of ultimate redemption. The prayer emphasizes gratitude, protection, and unity.
In my previous blog post, I mentioned that both Rav David Lau and Rav Rimon published an additional prayer to be said before Vehi SheAmda. The previous blog post list Rav Lau’s Tefila. I didn’t have Rav Rimon’s Tefila at the time. Here it is.
We are privileged to belong to a generation of redemption, witnessing miracles that our ancestors never saw. We are blessed to witness the remarkable State of Israel and its formidable Army. Let us incorporate this prayer before Vehi SheAmda, entreating Hashem to strengthen our courageous soldiers, secure the return of hostages, hasten the recovery of the injured, and propel the fulfillment of our ultimate redemption swiftly in our lifetime. With Hashem’s guidance, may we be granted the experience of profound miracles in the near future..
[Rav] Yosef Tzvi Rimon
We express gratitude before you, Hashem, our God and the God of our Fathers.
For granting us the privilege to live in a generation witnessing the redemptive process and the establishment of our State.
For allowing us to witness the unwavering strength of our people.
For enabling us to experience miracles and wonders, as promised by your servants, our Prophets.
May it be Your will, Hashem, our God and the God of our Fathers, to strengthen and protect the soldiers of the IDF and our security forces, who safeguard our country and its cities of God.
Subdue and defeat our enemies who rise against us.
Shield our valiant warriors from adversity, distress, illness, and affliction.
Bestow blessings and success upon all their endeavors.
Restore the captured and the missing, in perfect health, both physically and psychologically.
Grant complete Heavenly healing to all who are injured.
Exact retribution for the spilled blood of Your servants.
Continue the process of redemption, both national and spiritual,
As You have always rescued us from those who seek our destruction.
Grant wisdom to our leaders and foster unity and love among us.
It’s remarkable how, since its compilation during the time of the Mishna, the text of the Haggada has remained largely intact throughout Jewish history. While some additional poems were introduced in the 1500s, they are typically sung with great enthusiasm at the conclusion of the Seder.
Pesach is a celebration of joy, a time imbued with happiness. It serves as a commemoration not only of the miraculous redemption from ancient Egypt but as an annual opportunity for us to relive that experience. How? By cultivating a profound sense of belief and anticipation that, just as in the past, Hashem will redeem us—perhaps even today.
It’s quite a challenge to attend a Seder and expect to suddenly grasp this feeling solely through reading the Haggada. Even with the inclusion of the symbolic elements of the night—Pesach, Matzo, Marror and more—while they may enhance the educational aspect of the evening, they alone, in my opinion, won’t likely suffice. It’s no wonder, then, that educators have tried to introduce new activities into the Seder, albeit perhaps mistakenly believing that these will solve the issue
I’ve heard of individuals who carry a brick during the Seder to symbolize the experience of servitude endured by our ancestors! Others have placed an orange on the Seder plate to signal inclusivity. The proponents of deviating from the traditional Mesora are often found within the Reform/Liberal communities. With their approach of fluidity, mostly at the expense of the Masoretic tradition, one can only speculate what innovations might emerge at the Seder each year. For instance, an old schoolmate of mine (who is Orthodox) mentioned planning to include olive branches at his Seder to emphasise messages of peace amidst a diverse group of guests. (I advised him against altering the Seder Plate or the Haggada and suggested integrating the branches into discussions relevant to specific sections of the Haggada text.)
I believe the motive behind these additions is well-intentioned but often stems from a lack of comprehensive Jewish knowledge. How much effort is put into studying the various texts of the Haggada before the Seder? With a growing abundance of Haggadas published annually, each with its own unique style and approach, it seems that in many cases, there is little to no preparation. While those who lead a traditional Seder without the allure of a ‘Seder Getaway’ to an exotic location may indeed find themselves exhausted—some more than others—the Seder and the Haggada benefit from a year-round regimen of Jewish learning. Engaging with Torah study, even if it’s just an hour a week, can significantly deepen one’s understanding of the text and bring them closer to the assurance that God has promised to redeem us swiftly in our time.
The disparity between those who can more readily experience the joy of Pesach and those facing greater challenges is accentuated during times of hardship. How can we cultivate happiness amidst suffering? How do we overcome feelings of despair?
Irving J. Rosenbaum wrote:
“Observance of Passover, the “Festival of Freedom,” by the Jews enslaved in the ghettos and concentration camps of Nazi Europe would appear, at first glance, to be anomalous, if not actually blasphemous. Yet upon reflection it becomes evident that this was the festival in the Jewish religious calendar which spoke most directly to their condition. The familiar phrases of the Haggadah took on new and immediate significance.
This is the bread of affliction… now we are slaves—next year we shall be free men. … and also that nation whom they shall serve, will I judge; and afterward they shall come out with great substance.
This is the bread of affliction… now we are slaves—next year we shall be free men. … and also that nation whom they shall serve, will I judge; and afterward they shall come out with great substance. It is this divine pledge that hath stood by our fathers and by us also. Not only one hath risen against us to destroy us, but in every generation have men risen against us to destroy us-but the Holy One, blessed be He, delivereth us always from their hand… Pour out thy wrath upon the nations that have not known thee, and upon the kingdoms that have not called upon thy name: for they have devoured Jacob and laid waste his dwelling place… Pour out thy indignation upon them, and let thy wrathful anger pursue them. Pursue and destroy them in anger from under the Heavens of God
“The Holocaust and Halacha” by Irving J. Rosenbaum, Ktav 1976
After the Holocaust, there was indeed a push to integrate the tragedy of the Holocaust into the Passover Seder. However, this idea was vehemently rejected by Rabbi Yosef Dov Halevi Soloveitchik, known as the Rav. In a letter to Rabbi Theodore Adams in 1953, the Rav expressed (my emphasis below):
As to the suggested addition to the Seder service in the form of a memorial for our brethren lost in the Nazi Holocaust, I strongly disapprove both of the idea itself and of the text.
Jewish tradition has introduced a separate memorial service for the deceased on the three pilgrim festivals and on Yom Kippur, which in its initial phase was probably confined to the commemoration of those who incurred a martyr’s death. (It apparently came into existence in the period following the Crusades. The recital of the Av ha-Rahamim prayer as a continuation of the memorial service and its place in the regular Sabbath service corroborate this point). There is no reason why we should add a new memorial for the martyrs of the most recent catastrophe as a part of the Seder service, which has been dedicated to the great miracle of Jewish redemption and survival. The superhuman historical experience of Jewish martyrdom has found other media of expression and manifestation not connected with the epic of the exodus. Neither the scholars who survived the Bar Kokhba debacle nor the generation of the Crusades nor the contemporaries of the Spanish Inquisition nor those at the time of the horrible Cossack pogroms of 1648 found it necessary to mar the joyous spirit of the holy night by commemorating the sad experiences they lived through.
The Halakhah has always looked askance upon any attempt to introduce a note of sadness into the festive and joyous mood of a holiday. Even the memorial service was designated whenever possible (on Pesah and Shavuot) on the last day of the holiday (yom tov sheni shel galuyot). In my opinion, the few sentences of shefokh hamatkha, great and awe-inspiring in their simplicity, serve the purpose far better than any “synthetic” product prepared by modern rabbis and secularists. Let us instead request all congregations to say the traditional prayer of El Male Rahamim for the millions of martyrs on the last day of Passover as a part of the conventional memorial service.
Community and Covenant, Selected Letters and Communications, Edited by N. Helfgot, Ktav 2005.
This year, we face another challenge, this time due to the terrible calamity of the hostages seized by Hamas terrorists. Can we truly embrace feelings of joy at the Seder while our brothers and sisters are in severe anguish? There’s no need for elaboration. Not a single home in Israel remains untouched by direct or indirect tragedy. As the Rav wrote, ‘Shefokh Hamaskha’ certainly encapsulates our collective hope.
So, what about the Seder? Should we solely focus on the parts that recount the suffering of the Jews and resonate with that narrative? Yes, indeed, we can and should. However, the real challenge, as mentioned earlier, lies in maintaining faith that Hashem has a plan—a plan that surpasses human understanding. His plan instills joy because it promises redemption. We must hold onto this belief. It’s the underlying message that has upheld Jews and Judaism throughout history. Without it, we would have assimilated and vanished long ago. This is the essence of the joy of Pesach—the miraculous and supernatural endurance and redemption of the Jewish people.
Some have advocated a special prayer to be said before Vehi Sheamda. The Ashkenazi Chief Rabbi David Lau published a special prayer
Who brought out His people Israel from the crushing burdens of Pharaoh’s Egypt,
That He bless and protect all our brothers and sisters who are hostages and in captivity
Incarcerated in iron chains.
May he strengthen their souls and faith,
Guard them from all distress and injury.
May He have compassion on his children who eagerly yearn for His deliverance.
May He annul every cruel decree issued against them.
In his great mercy, may He redeem them rapidly, so they go out with haste from darkness to light
From the pit of the dungeon to perpetual freedom.
And may He return them in peace to their families and homes.
Please, plant fraternity, peace and kinship in the hearts of them all.
Remove envy and causeless hatred and spread out the canopy of Your peace.
And may we merit very soon to utter before you a new song [of joy and praise]
I heard that Rav Yosef Tzvi Rimon also published a prayer though I haven’t seen it. I will update this post when I get a copy.
Some suggestions have been less than sensible. For instance, one individual apparently proposed reducing the number of matzos from three to two (as was the general practice of the Rambam and others) to symbolise the grief we are experiencing. However, in a lecture by Rabbi Shay Schachter, a compelling argument is made that those seeking to express their grief symbolically through food should refrain from altering the matzos. We adhere to our Masoretic tradition of three matzos. Instead, someone wishing to utilise food symbolism might consider (based on the Gemara) reducing the variety of appetisers, skipping dessert, or forgoing kneidlach (for those who don’t avoid Gebrokts), among other options.
In a similar vein, I heard that someone approached the Lubavitcher Rebbe and proposed keeping an empty chair to symbolise those who cannot participate in a Seder. While this suggestion may seem reasonable, the Rebbe’s response was characteristically incisive, offering a better and more consistent approach in line with what I have previously written.
“Instead of having an empty chair, have an extra chair, and invite another Jew who might not have come to the seder”
I don’t have a citation for this comment at present.
Yes, it will be challenging. Yes, we vividly feel the suffering, but the Haggada offers enough, especially if we prepare adequately, to help us recognise that the suffering will come to an end and pave the way for the promised Redemption. Simcha must be the aim of our state of mind.
Melbourne, Australia is renowned for the quality of its coffee and the abundance of chic cafes. My parent’s generation religiously quaffed a good cup of tea after dinner. This was a ritual. Coffee in Europe was perhaps more the domain of the “more cultured” countries, including Italy, Austria, and Greece. The shtetl in Poland wasn’t exactly a place where one could obtain a more refined cup of “Kaveh”. Over time, coffee consumption increased even for Holocaust survivors, who would start the day with a cup accompanying their breakfast. Of course, the coffee was often instant coffee, but it succeeded in nourishing a “caffeine hit” and fueled the ubiquitous Yom Kippur withdrawal headache. As time marched on, and new generations were born, a more sophisticated approach to coffee made its way into homes. Multiculturalism also gave rise to a range of cafes strategically positioned to entice a passerby.
These days, fancy coffee and cafes are everywhere. Indeed, even in Israel, I noticed an improvement in quality, though Israel still has some catching up to do in this regard. Homes now commonly employ a Nespresso-style coffee pod machine (or in the USA a Keurig machine).
Milk Alternatives
Another significant change has been the rise of nonlactose (non cow-based) milk. Let’s call them “alternative” milk. The demand for such milk has grown due to a number of factors-lactose intolerance, vegetarian and vegan demands, and somewhat unproven theories linking milk to a bevy of illnesses. One other benefit of alternative milk is that it is potentially Pareve. Unlike the older style parve coffee creamers, which were a chemical mash-up of all manner of “delights”, alternative milk, in theory, is basically derived from a grain or legume and the addition of water.
To be sure, it isn’t the case that every alternative milk is simply kosher. Every reputable kosher agency publishes a list of alternative milk products which are acceptable from a Halachic standpoint. Indeed, even those which are kosher are sometimes also designated as “DE-Dairy Equipment” which means that they should not be consumed together with a mouthful of meat or chicken.
For those who drink only supervised Chalav Yisrael cow’s milk and do not rely on the leniency of Chalav Stam, alternative milk can be a blessing. However, a DE designation may still change the rules. For them, even though the alternative milk is kosher since it may have shared an equipment line with non-Chalav Yisrael equipment, the DE classification would be moot. This isn’t universal. Non-Chassidim, who otherwise only consume supervised Chalav Yisrael, may nonetheless follow the rulings of Rav Henkin z”l (Teshuvos Ibra 43), as quoted by the CRC), Rav Kaminetsky (Emes LeYaakov p308 as quoted by Rav Jachter) Rav Belsky and others who do not extend the stringency of Chalav Yisrael to vessels/Kelim. For others, notably Chassidim, DE is meaningless if it shares equipment with Chalav Akum and has the same prohibition as Chalav Akum.
So where does this leave us vis-à-vis the contemporary barista coffee shop?
Barista Coffee
A typical machine looks something like this.
Essentially, coffee beans are ground and placed in the portafilter and then attached to the group head. Hot water is then pumped through the portafilter dripping freshly brewed coffee into a cup placed on the tray. Assuming that the coffee beans are not flavoured or oiled in some unacceptable manner, this part of the process ought not to present a Kosher concern. Therefore, someone who orders an espresso or a long black in a disposable cup should be pretty safe from a kashrus perspective. As in all such questions, one should not assume that this blog functions as a Halachic arbiter. Readers should discuss this with their competent local orthodox Rabbi. For Sefardim, a glass cup may be acceptable. Regular crockery presents more of a problem.
The plot thickens (sic) when we introduce the frothed milk or frothed alternative milk. Firstly, is all the regular milk used in the Cafe (especially for those who rely on Chalav Stam) actually Kosher Milk? These days, milk isn’t always “just milk” from the cow. Various additives are commonly introduced and one would need to be sure that the brand of regular milk being used is actually approved by the local kosher authority. Let’s assume that things are simpler and that the Cafe always uses a common brand of milk which is also Kosher (one would need to eyeball the milk and note that they use a fixed brand).
Next, the milk (regular or alternative) is poured into a stainless steel pot that looks like this
The steam wand pictured above is inserted into the pot and, using the steam control, the milk is frothed (yes it could be for a cappuccino, flat white, latte, macchiato, כפה הפוך, and more). The frothed milk is then poured over the freshly brewed black coffee and served in a disposable cup (as above). It’s yours after you part ways with 4-7 dollars.
Introduction of alternative milk
These days the alternatives to cow’s milk are ubiquitous. Almost every coffee shop offers a choice of soy, oat, almond milk, and more. The coffee is made in the same way except that the alternative milk that is now frothed in the pot (which is commonly rinsed in between cups with a hot gush of water) is one of the alternative milk, and shares the use of the steaming wand.
The reality is that some of the alternative kinds of milk are simply not approved by a local kashrut authority. In my experience, after asking which brand of alternative milk a given shop is using, it is very common for at least one of the above alternative kinds of milk to be not approved or not kosher. This reality presents a major problem. Even if one were to ask for a soy latte, and observe that the soy milkbeing used is of the kosher variety, since that pot and wand is used to froth at high temperatures with one or more non-kosher varieties (and the pot is obviously not kashered in between cups) then the resultant soy latte presents a serious kashrus question.
I know that many יראי שמים do buy a takeaway non-black coffee (with milk or a parve otherwise kosher alternative milk). I wondered whether perhaps I was not across all the halachic parameters and was needlessly alarmist in my thinking.
I discussed the matter with a number of local Rabbis who were somewhat silent but acknowledged the issue. Eventually, I wrote to Rav Yosef Rimon, a respected Posek and educator, who has visited Melbourne on a number of occasions. Rav Rimon answers promptly.
Rav Rimon answered (my adapted translation)
According to your description, some of the milk may not be kosher. If so, it is very possible that non kosher cooking within a 24 hour period occurred, and if so it [the pot] cannot be used anyway. Even if it is known that the pot hadn’t been used for 24 hours, in the first instance (Lechatchila) it would not be permitted and any Heter might only be permitted after the fact, BeDieved.
Therefore, it is difficult to permit and one has to make sure that all types of milk used there are kosher or that they use utensils that never contain milk of any type about which there is a kosher concern.
Personal communication March 9, 2023
In conclusion
It appears to me that unless a given coffee shop or cafe is absolutely known and verified to not be using any brand of non-kosher/approved milk or milk alternative, it would be forbidden to purchase a takeaway cup of non-black coffee. This must be checked, and indeed, a proprietor might be given a list of kosher milk to use as this would benefit religious Jews who wish to patronise their establishment.
If your Posek has a different view, do let me know in the comments section.
Record of correspondence
Here is the text of the question that I sent.
כבוד הרב,
אני כותב אודות בתי קפה בחו’’ל
לפני כמה שנים המצב היה פשוט יותר. למי שסמך על ההיתר של הגרמ’’פ זצ’’ל בדין של חלב ישראל ואחרים שסברו וסוברים כמוהו במדינות מתורבתות עם חוקים נוקשים לגבי מרכיבי מזון וזיוף, היו שנכנסו לבתי קפה וקנו כוס קפה שהוגשה בכוס חד פעמית או בכוס זכוכית (אני מתאר לעצמי שכוס רגילה היא יותר בעייתית) הקפה נעשה על ידי טחינת הפולים, מים חמים ותוספת חלב מוקצף. החלב המוקצף נעשה על ידי החדרת זרבובית מחוממת שהתיזה אוויר חם לתוך סיר מתכת קטן המכיל חלב. כמובן, היו וריאציות על כמות החלב והסגנון, ואלה נקראים בשמות שונים כולל ’’קפוצ’ינו, אמריקנו, לאטה’’ ועוד. יש אנשים אחרים, כולל כאלה אינם מקילים אל פי הפסק של ר׳ משה, ושותים רק קפה שחור.
(אגב אני יודע שיש חשש במדינות מסוימות בנוגע להליכים וטרינריים המקלים על הצטברות גז בפרות, כך שהנהלים הללו יכולים להפוך את הפרות לטריפות ויש שסוברים שזה דין רוב ואינו מיעוט שאינו מצוי. אני לא כותב אודות פרות כאלה ––– פה, הזנת הפרה היא דשא, והבעיה אינה שכיחה כלל.)
עכשיו אני פונה לשאלה בזמנינו. ידוע, קיימים כיום סוגים חלופיים רבים של חלב ללא לקטוז, ביניהם סויה, שקדים, שיבולת שועל ועוד. כאשר מכינים קפה באמצעות חלבים אלטרנטיביים אלה, התהליך זהה, אלא שסיר הפלדה המשמש להקצפה של החלב מכיל את מוצר החלב אלטרנטיביים האלה. מוט ההקצפה שמרסס את האוויר החם משמש במשותף עם חלב רגיל ובין החלב באלטרניטיביים, אך מנוקה בין כל כוס עם סמרטוט, ולפעמים עם פרץ של אוויר חם מהמוט לפני ניגוב על ידי הסמרטוט.
כאן, ובמדינות מערביות אחרות בחו’’ל, לא כל סוג של סויה, שיבולת שועל, שקדים או חלב אחר מקבל הכשר. יש רשימה של חלבים כשרים ידועים, ובחנות ספציפית, כל אחד מהחלבים האלטרנטיביים שבהם הם משתמשים עלולים להיות לא כשרים. אפשר וצריך כמובן לשאול באיזה חלב אלטרנתיבי ספציפי שהם משתמשים, וגם לראות את קופסה. זה לא כך רגיל שבית קפה ישתמש רק בסוגים הכשרים של חלב אלטרנטיבי. סביר הרבה יותר, אם לא כמעט בטוח, שלפחות אחד מהחלבים האלטרנטיביים שהם משתמשים בהם אינו כשר.
ולכן, על פי הנאמר למעלה, יש שאלה על קניית קפה בבתי שפה אפילו עם חלב רגיל כשהשתמשות בסיר הפלדה ומוט ההקצפה בין כוס קפה לכוס קפה יכול להיות לפני כן עם חלב אלטרנטיבי לא כשר. שניהם––המוט וסיר הפלדה הם בוודאי בחום של יד סולדת. בדרך כלל, איך שאני ראיתי, שותפים את הסיר בין כוס קפה על ידי זרם מים.
הנה, בשולחן ערוך יורה דעה הלכות הכשר וטבילת כלים סימן קכב סעיף ו כתוב:
“אף על פי כן אסור לומר לעובד כוכבים: בשל לי ירקות בקדרתך, וכן לא יאמר לו: עשה לי מרקחת, שכל האומר: בשל לי, הרי הוא כאלו בישל בידיו” (גם אם הבליעה יהא בטל, או אינו בן יומו, או טעם פגום או בטל)
שלכאורה, לפי זה ועוד, יהיה לכאורה אסור לקנות קפה בחנות כשידוע שמשתמשים באפילו סוג אחד של חלב שאין לו הכשר? (לפי הועדת הכשרות במדינה).
(כאמור, בחנויות הם שותפים את סיר הפלדה מהר בזרם מים בין כל כוס וכוס … והם מנגבים את מוט ההקצפה בין שימוש לשימוש)
and here is the response
מקווה שעבר עליכם פורים בטוב לפי הנתונים שלכם חלק מהחלב איננו כשר. אם כך, ייתכן מאוד שהיה בישול אפילו בן יומו לא כשר, ואם כך ממילא אי אפשר להשתמש. גם אם ידוע שזה לא בן יומו, ההיתר יהיה בדיעבד ולא לכתחילה.
לכן קשה להתיר וצריך לדאוג שכל סוגי החלב יהיו כשרים או שישתמשו בכלים שבוודאי לא היה בהם חלב מכל סוג שיש לגביו חשש כשרות.
pitputim 
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