HALACHA OF THE WEEK: Blood Spots in Eggs
It is an age old custom that when using eggs in cooking to first check the eggs for bloodspots. According to the Talmud, the reason for this is because blood spots indicate the beginning of the formation of an embryo inside the egg, and we are forbidden to eat embryos [Talmud Chullin 64b].
However, in most countries today, the vast majority of eggs are "battery eggs" - raised in coops without roosters and therefore, are not fertilized . Thus according to many authorities, if a blood spot is found, it must be removed, but the rest of the egg could still be used [Minchat Yitzchak 1:106]. But Rabbi Moshe Feinstein adopted a stricter approach. For while he agreed that battery eggs should not present a problem, he still advised that it is proper to be stringent and throw away the entire egg. His reasoning for this was that there still remain a minority of eggs which are not battery eggs, and that the centuries-old custom of inspecting eggs and throwing out the bloody ones should not be abandoned [Igrot Moshe Yoreh Deah 1:36].
Based on this approach, the following rules apply:
1. All eggs should be checked for a red or dark black spot. (A brown spot is not a problem [Darkei Teshuvah 66:23]).
2. If a spot is found, the egg should preferably be thrown out. If a lot of blood is found (especially if it is found in different parts of the egg), it is strongly recommended that the entire egg be thrown out, since this is a marked indication that it may not be a battery egg.
3. If the egg was not checked and blood was found later when the egg was mixed together with other eggs or other food, the mixture does not have to be thrown out. The blood itself must be removed and discarded.
4. Once the blood is mixed into the food and cannot be removed, the food is permitted to be eaten. The dishes do not become non-kosher nor do they have to undergo a koshering process, although it is proper to wait 24 hours before using them again [Igrot Moshe Orech Chaim 3:61].
DVAR TORAH
This week’s parsha of Terumah stands in contrast to last week’s parsha of Mishpatim because Mishpatim was all about monetary laws – about the physical world, while Terumah is all about the relationship we have with G-d and building a sanctuary for Him.
Of course, this contrast is not a coincidence, but what was G-d trying to teach us by putting Terumah immediately after Mishpatim?
According to Rabbi Yosef Poznovsky, hy”d, in his commentary on Chumash “Pardes Yosef” the reason these two parshiyot are adjacent is to teach us a valuable lesson. That when there is an opportunity to donate money to a Mishkan or to a shul we always need to be sure where that the money we give is from sources which are legal and above board.
It is a theme that the Maharsha [Ketubot 6] decries:
“Many in this generation gather their wealth through measures which are without faith in G-d and which involve a Chillul HaShem like by stealing from idolaters. Afterward, they donate this money to get annual honors for themselves so that the community will bless them. Such behavior is nothing other than a mitzvah that comes via a sin [mitzvah ha’baah b’aveirah]. Such money will not last.”
As the Pardes Yosef taught, this is the reason Mishpatim comes before Teruma. To make sure that we understand the prohibitions of theft and corruption, usury, and stealing from Jew and Gentile alike. Only then can we talk about pledging to build a Tabernacle for G-d.
