Monthly Archives: November 2010


Shevat 5772 – Men / Women – Thoughts / Seeing / Gazing

Men / Women - Thoughts / Seeing / GazingShevat 5772
Men / Women – Thoughts / Seeing / Gazing
by Rabbi Moshe Rosenstein


I received a question recently from a student regarding a class I had taught a few years ago. Because it is a topic that affects every one of us, I figured I would expand the answer I sent in reply and, since for many it certainly falls into the category of “I didn’t know that!” Halachos, I thought I would share the thoughts with all of you. In addition, these weeks of Shovavim [the weeks of the parshiyos beginning with Parshas Shemos (the “Sh” of Shovavim) and continuing through Va’Eira, Bo, Bishalach, Yisro, and Mishpatim – the Roshei Teivos spell “Shovavim”] are traditionally a time that Klal Yisroel uses specifically to focus on our growth and sensitivities in areas having to do with tznius and male/female interactions in general.

The question I received was: Is there a source for Shmiras HaAynayim (a man’s requirement to “guard” his eyes)?

The reason that this question is so important is because, at least from a strictly Halachic standpoint, this requirement is at the core of the halachos that define how a woman may be dressed in the presence of men who are not her immediate family members. Therefore I would like to briefly outline the background, and some specifics, of this Halacha.

Mitzvot Lo Taasei that appear in the Torah

1 – “Vi lo sasuru acharei… eineichem” [Bamidbar 15] The literal translation of the pasuk (that we say every day in Krias Shema) is, “And you shall not be swayed after your hearts or after your eyes.” Chazal write that this is specifically referring to “z’nus” – the seeing of immodestly dressed women or other such inappropriate scenes. The Gemara in Brachos 12b refers to this as Lo Ta’aseh as does the Rambam (Hilchos Teshuva 4, 1 and 4, 4), Rabbeinu Yona (Igeres HaTeshuva 14 and Shaarei Teshuva Shaar 3, 64), and the Beis Yosef (Even HaEzer Siman 21). This Lo Ta’aseh is brought in the Shulchan Aruch in Even HaEzer Siman 21, 1 and referred to by the Mishna Berura on the very first page of the Mishna Berura, in the second Be’ur Halacha in his discussion of the 6 Constant Mitzvos.

2 – “Vinishmarta mikol davar ra” [Devarim 23] Literally, “And you shall guard yourself from every bad thing.” The Gemara in Avodah Zara 20a explains this pasuk to also specifically be referring to a man’s responsibility to “guard” himself from seeing in appropriate scenes. There is a discussion in the Rishonim regarding the exact “status” of this issur – whether it is an issur Min HaTorah (Sefer Mitzvos Ketanos 30) or possibly not (Ramban on the Rambam’s Sefer HaMitzovs, the “extra” Lavin 11) or referring to a man’s having illicit thoughts about women, but not specifically related to his “seeing” women per se (Rabbeinu Yona in Igeres HaTeshuva and Tosafos on the Gemara in Avoda Zara). Rav Moshe Feinstein zt”l understood that applied to illicit thoughts about women, as well as the seeing of anything that would bring a man to have illicit thoughts.

What are the halachic parameters of this? The way it works is as follows: There are basically two types of looking that a person does. For our purposes, lets refer to one as “seeing” and one as “gazing.” Seeing is what we do most of the time when we are not specifically focusing our vision on any one thing in particular. Gazing is when one consciously focuses his or her attention and, if it is a pleasant thing to look at, derives enjoyment or satisfaction out of the what he or she sees. This distinction is something that comes up in other areas of halacha as well. For example, without getting into all the details right now, a person is not supposed to “look at” the moon. Or a rainbow. The poskim say that this means to gaze at it with intent and focus. Simply to look up and “see” the moon is not a problem. This distinction plays an important role in the halachos regarding “Shemiras HaEynayim.”


It is forbidden for a man to gaze at a woman, even if she is dressed completely appropriately, and even if he is only gazing at a specific part of her body that is not supposed to be covered (the example given is a pinkie). This prohibition is brought by the Gemara, the Rambam (I”B 21, 2), the Shulchan Aruch (EH”E 21,1) and Mishna Berurah 75, s.k. 7. Regarding this prohibition, unless a woman is doing something specifically to attract attention, like wearing something attention-grabbing or interacting in such a way that is causing the man she is interacting with to look closely or specifically focus his attention on her, a woman is not responsible if a man were to gaze at her.

Excluded from this prohibition (meaning a man may specifically focus his attention and look) are any blood relatives (parents, siblings, children, grandparents, grandchildren), a man’s wife or a potential shidduch.


When it comes to seeing, however, the halacha is different. The Mishna Berura (75 s.k. 7) writes that if there is nothing inappropriate around, there is no prohibition for a man to “see” women. He writes that with the exception of those who wish to be extra careful and pious in this area and not even see women at all, it is permissible for a man to see and interact in the presence of women. However, this is only if there is no exposed “ervah” present. An area of the body that is halachically required to be covered by women is prohibited from even being seen by a man, even if he is not specifically focusing his attention on what he is looking at. So even if a woman is not dressed in such a way that she is seeking to specifically attract attention, if she is in the presence of men, she has to see to it that she is not dressed in such a way that a man would even see the parts of her that are supposed to be covered. [Without going into the specifics now, the consensus among the poskim is that this includes any area of a woman from her neckline to her elbows to her knees and, depending on the neighborhood and accepted practice, possibly her calf as well.]



Kislev 5772 – Chanukah Timing Tips 5772

Kislev 5772
Chanukah Timing Tips 5772
by Rabbi Moshe Rosenstein


Chanukah Timing Tips 5772

It is hard to believe that Chanukah is almost here. As we look forward to this time filled with simcha and chizuk, as well as get togethers with family and friends, I thought it would be a good time to go over some of the common, but sometimes overlooked, halachos that come up over Chanukah.

The Proper Time to Light Candles

· There are different minhagim regarding what the best time, lichatchila, to light Chanukah candles is. Here in Yerushalayim, the minhag is to light the Chanukah candles at shkiah, sunset, or as close to it as possible. Most communities in Chutz LaAretz, where the amount of time in between sunset and nightfall (tzeis hakochavim) is significantly longer, light somewhere between 20 and 30 minutes after shkiah. A person should follow the accepted practice in her home or community.

· Chanukah candles must be lit at a time when there are still people out on the streets that will see the menorah lit. The poskim say that for an hour or so after the stores in an area close, it is still a time time that people are considered to be out on the streets. Seeing as most retail stores close in the 7-9PM vicinity, depending on the area, the latest time for lighting could be 10 or 11pm; in big cities it could be much later. If one lights later than this time, they should light without reciting the brachos. If one is lighting inside the house, then the lighting is primarily serving to publicize the mitzvah to those who are at home in the house. As long as one other person is awake to see the candles lit, one may light with a bracha even very late at night.

· If someone is unable to light at the proper time (around sunset), she should light later when she is able to. As long as she will still be lighting at a time that she can make a bracha (as explained above), it is better to wait until they are able to light and not light earlier than shkiah.

· If one will not be able to light later at all (if she is traveling or will not be back home until it is too late to light), one may light the candles earlier than sunset – provided it is later than plag hamincha. Before plag hamincha, one may not light the candles, and if one did so, it is invalid and the mitzvah must be done properly later.

· If a person lives together with other people (family, roommates, etc.), or if there is someone who will be fulfilling the mitzvah of Ner Chanukah in her current residence, she can ask someone who will be lighting on time to light on her behalf as well (making her friend her “shaliach” for this mitzvah). In fact, the poskim say that this preferable to a person lighting earlier than shkiah.

· Regardless of what time a person lights, there must be enough oil (or a long enough candle) for the Chanukah candles to burn until at least 30 minutes after tzeis hakochavim.

To get a better idea of what this all means, I have included here a few different locations with their zmanim on the first night of Chanukah (the night of December 1) – the zmanim get slightly earlier throughout Chanukah.
Plag: 3:47 Shkiah: 4:46 Tzeis: 5:30
Plag: 3:25 Shkiah: 4:22 Tzeis: 5:08
Plag: 4:02 Shkiah: 4:59 Tzeis: 5:45
Plag: 3:04 Shkiah: 3:53 Tzeis: 4:51
Los Angeles
Plag: 3:45 Shkiah: 4:47 Tzeis: 5:28
New York
Plag: 3:33 Shkiah: 4:31 Tzeis: 5:16
Plag: 3:33 Shkiah: 4:36 Tzeis: 5:15

Activities that Should not be Done Until a Person Lights

It is important to note that in order to make sure that a person does not unnecessarily delay the lighting and then perhaps forget to light, there are certain activities that are prohibited from the time the sun sets until a person has fulfilled the mitzvah.

· Activities that are time consuming and distracting should not be started within a half an hour before shkiah. These activities include getting a haircut, going to exercise or swim, business or purchasing interactions that have the potential to take a long time (going to buy a car, or a sheitel, or meeting with the photographer for the wedding, or going to a store to decide which items to register for, etc.). Even if one began one of these activities earlier, when shkiah comes she should, if she can, stop until she is able to light.

· “Minor” activities that do not continue indefinitely, or that are commonly interrupted in the middle and then continued later, are permissible. Therefore one may write an email, take a shower or the like during this time, even before she lights.

· A person may not eat a meal. This means that a person may not eat a substantial amount of bread (meaning more than a slice of bread or so), or an amount of mezonos that would constitute “a meal.” Snacks are permissible. Small amounts of mezonos foods, rice, and any foods that you make any other bracha on are permissible. But sitting down to a proper seudah with bread (like a family get together) should not be done until one has lit.

· Sleeping is not permissible beginning from 30 minutes before shkiah. Even putting one’s head down for a brief nap is not permissible until one has lit candles.

· IN ANY OF THE ABOVE SITUATIONS: If a person has set up a reminder for herself, to make sure that she does not forget to light, it is permissible to engage in any of these activities. This includes setting up a friend (who herself did light candles already on time) or setting an alarm to remind you to light when you get home. A person can set a reminder on a cell phone or PDA that she will get later that night, at a time she will be able to light.

I would like to finally note that there is no doubt that the best possible way to fulfill the mitzvah of Ner Chanukah is to light the menorah at the appropriate zman (shkiah or some 2-30 minutes thereafter). While there are halachos regarding what to do if this is not an option, and one can fulfill the mitzvah by lighting later or earlier, a rebbe of mine once commented that he felt that people should put real thought into making their Chanukah plans. Why should we set ourselves up, on the holiday of celebrating the mesiras nefesh of Klal Yisroel, to fulfill a mitzvah in a less than optimal way. It is very much in the spirit of Chanukah for a person to schedule her engagements during the week in such a way that she is able to fulfill the mitzvah bizman. May we all be zoche to see yeshuos Hashem bikarov.

Have a very happy and halachic Chanukah!



Av 5771 – The One Day A Year We Avoid Shalom…?

The One Day A Year We Avoid Shalom...? Av 5771
The One Day A Year We Avoid Shalom…?
by Rabbi Moshe Rosenstein


Perhaps the most difficult halacha to remember on the day of Tisha B’Av is the rule that we are not allowed to greet others throughout the day. For most of, saying, “Hi, how are you?” is so natural and habitual that it is almost like second nature when meeting an acquaintance or friend. At the same time, the constant stopping of oneself from such a normal action serves as a powerful reminder of the tone of the day. Even though this is the time of the year that we actively work on our bein adam lichaveiro and interpersonal interactions, the mourning of the day transcends these niceties and requires us to conduct ourselves as mourners. I wanted to briefly examine some of the halachos of the prohibition of “she’eilas Shalom” on Tisha B’Av.

– The Shulchan Aruch writes that on this day, one is prohibited from offering a greeting of “Shalom” to anyone else. The Mishna Berura includes saying “good morning” or the like.

– The later poskim explain that this includes any type of normal greeting or salutation, like “hello” or “how are you?” or any other form of accepted greeting phrase.

– Even greeting someone with a nod of the head, or other form of acknowledgement, is prohibited.

– When one answers the phone on Tisha B’Av, one should not say “hello.” One may answer by saying, “Rosenstein family,” or “Moshe speaking,” or something of that nature. [It is a good idea to substitute your name in the phrase, however, so people won’t get confused.]

– If someone who is not aware of the halacha opens with a greeting, it is permissible to answer, so as not to be rude. However, one should answer in a subdued fashion.

– The Mishna Berura writes that giving a gift on Tisha B’Av is also prohibited, as it is also a form of wishing a person well in this way.

– Rav Shlomo Zalman Auerbach zt”l held that one is allowed to genuinely ask how someone else is doing or feeling on Tisha B’Av. Meaning, saying “how are you?” as a greeting is prohibited, as it has more or less become an accepted greeting statement, but asking someone how they are, not as a greeting, is permissible.

– These halachos apply throughout the day of Tisha B’Av, until after the time the fast ends. [Incidentally, as there is sometimes confusion regarding this, the only halacha that changes at chatzot hayom, midday, is the requirement to sit on a low stool. After midday, one is allowed to sit on a regular seat or chair. All other halachos of the day – eating, drinking, washing, shoes, marital relations and saying hello – apply throughout the day.]

I will end with a tefillah to Hashem that we should not have to know these halachos this year, and Hashem should bring us all home and end our individual and collective tzaros once and for all, together with the rest of Klal Yisroel, amen!



Tammuz 5771 – But Everybody’s Talking About It!!

But Everybody's Talking About It!! Tammuz 5771
But Everybody’s Talking About It!!
by Rabbi Moshe Rosenstein


With Rosh Chodesh Tamuz here and the summer in full swing, we know that the time of Bein Hametzarim is at hand. As we know, beginning on Shiva Asar BiTamuz Klal Yisroel enters into a period of collective mourning. And we also know that this is a time for focusing our efforts on rectifying the sins that caused the destruction of the Beis HaMikdash – the halachos Bein Adam Lichaveiro, and specifically, Lashon Hora. It would be a good time to review some of the known, and less well-known halachos of this halacha that is so central to our Bein Adam LiChaveiro growth.

Isn’t it Common Knowledge?

Many times people assume that Loshon Hora that is already known is permissible to repeat. It is true that if someone spoke Loshon Hora about another person in a “public” setting, there are times when repeating that Loshon Hora will not be a assur. However, there are many details and criteria that must be met for this to be permissible. While we will discuss the laws that pertain to this, it is vital to point at first that due to the complexity of the parameters that govern this exception, one should exercise great caution before relying on this. When possible, one should abstain altogether from speaking, even if all the criteria below are met.

The Halachic Background

The general rule we will discuss relates to the permissibility of repeating Loshon Hora that was originally said in front of at least three people. This concept is known as Loshon Hora that was said “bi’apei tlosa,” in front of three. The underlying concept is that since the original Loshon Hora was related in such a way that makes it inevitable that it will be publicized, there is no prohibition in repeating it to someone else. We can assume that the person now hearing it would have heard it anyway.

There are two aspects of the Lashon Hora that may permit one to repeat it:

· The way in which the original Loshon Hora was said

· The way in which the Loshon Hora is later repeated to others

We will look at each of these separately.

The Way in Which the Original Loshon Hora was Said

The original Loshon Hora had to have been said in front of three people. The original speaker of this Loshon Hora is unquestionably in violation of the prohibition against speaking Loshon Hora, and his sin is compounded by the fact that he said what he said in front of more people. There is no dispensation whatsoever to speak Loshon Hora in front of three people. The laws discussed below pertain only to the repetition of the Loshon Hora already spoken in violation of the halacha.

There are three parameters that must be met regarding the situation in which the Loshon Hora was said to the original three people:

1 – Three people had to have heard the Loshon Hora.

Even if two people spoke the same Loshon Hora to two other people, in each other’s presence, this does not work. There must be three people listening, independent of any of the speakers of this Loshon Hora for this rule to apply.

2 – The three people hearing the original Loshon Hora are the type of people who would repeat this information to others.

Because this dispensation “relies” on the fact that the original three listeners to the Loshon Hora will spread this around, if there is any reason for us to believe that any of the original three listeners will not in fact repeat this, there is no longer any dispensation. If there were only three listeners in the original group, if even one of the three would not repeat the Loshon Hora, then it is not permissible for any of them to repeat it. There are several examples of people who we must assume would not repeat the Loshon Hora:

1 – Family members of the one whom the Loshon Hora is being spoken about.

2 – Friends of the one whom the Loshon Hora is being spoken about.

3 – Generally G-d fearing people for whom it is not the norm to spread gossip.

If even one of the three listeners is from one of the groups above, it is not permissible for any of the others to repeat the Loshon Hora. If, however, the original group was more than three people, even if family or friends were present, as long as there are three listeners who would feasibly repeat what they had heard (i.e. the other listeners are not in the above categories), this dispensation would still apply.

3 – The original speaker of the Loshon Hora did not specify to the three listeners that he did not want this Loshon Hora repeated.

If the original speaker of the Loshon Hora explained to the listeners that he did not want his gossip to be repeated to others, even if the listeners under other circumstances would be the type to repeat what they had heard, because he asked them not to repeat it, we must assume that they will honor his request. We therefore can no longer rely on the assumption that three people will be spreading this Loshon Hora. Therefore, it is not permissible for any of them to do so.

The Way in Which the Loshon Hora is Repeated by the Listeners

Once three people have heard Loshon Hora spoken regarding another person, under certain circumstances it will be permissible for them to repeat what they had heard. However, under no circumstances are they permitted to believe what they heard – what was spoken was pure Loshon Hora and is fully subject to the prohibition of believing Loshon Hora.

There are five parameters that must be met regarding how and when this Loshon Hora is repeated:

1 – It is not permissible to repeat this Loshon Hora with the intent to spread the word further. It is only permissible to mention in a “tangential” fashion.

This would include mentioning this Loshon Hora as an anecdote as it pertains to a topic being discussed or using it to illustrate a point. However, to simply repeat what was heard for the sake of informing others who have not yet heard this Loshon Hora is forbidden and not subject to this heter.

2 – It is only permissible for the original three listeners to repeat what they had heard.

Someone who only heard this Loshon Hora from one of the original three is not included in this heter. Only the original three who actually heard the Loshon Hora being said can repeat it. If the original listener, however, repeated the Loshon Hora in front of another three people, they now have the status of three that heard Loshon Hora and be subject to the rules discussed here.

3 – It is not permissible to add even one word to the original Loshon Hora that was said.

Since the entire premise of this halacha is based on the idea that this Loshon Hora will inevitably be spread, this can only be the case if the exact Loshon Hora is repeated as heard. If even one word is added, this becomes new Loshon Hora and is therefore not subject to this dispensation. There are several applications of this rule:

Any intonation or gesturing that was not part of the originally spoken Loshon Hora is prohibited.

Any commentary offered on the part of the one repeating the Loshon Hora is prohibited.

Repeating the Loshon Hora in a context where there is an implication of negativity that was not part of the original statement made.

In addition, by one adding his own commentary or “spin” on the original Loshon Hora, he is clearly indicating that he has accepted the original Loshon Hora and believes it.

4 – It is only permissible to repeat the Loshon Hora somewhere that this information could feasibly spread.

If the original Loshon Hora was said in a certain town or location, one may not repeat it in a different locale that does not normally hear the news and gossip from the town where the Loshon Hora was spoken. In our times where it is the norm for people from all around the world to talk with each other, it is difficult to give this rule strictly geographical limitations. Rather, the Loshon Hora can only be repeated to people that the original three listeners have a line of communication with and can readily assume the word will spread to.

An exception to this rule is when the matter being discussed is of a nature that it is normal for it to spread beyond geographical or social boundaries. If the original Loshon Hora pertained to something so out of the ordinary or so egregious, it is considered to be the norm for it spread more than “ordinary” gossip would spread. In such a case it can be assumed that this gossip would extend its reach farther than usual.

5 – If the new listener is the type of person who will believe the Loshon Hora to be true, it is not permissible to repeat it.

As mentioned above, it is not permissible for the original three listeners to believe what they heard. What was spoken was true Loshon Hora and is therefore subject to the prohibition of believing Lashon Hora. Therefore it is not permissible for them to repeat this Loshon Hora – even if all the above parameters are met – if they are saying it in the presence of someone who will believe it to be true.



Sivan 5771 – To Cook By The Book

To Cook By The Book Sivan 5771
To Cook By The Book
by Rabbi Moshe Rosenstein


We all know that the laws of Shabbos are complex, and many of us have spent a significant amount of time on working to understand and remember them. Then, all of a sudden, Yom Tov comes and we are thrown for a loop – we know that many things that we can’t do on Shabbos are permissible on Yom Tov, but it is not always so clear exactly what these things are and when can or cannot do them. I would like to focus on just one area of the laws of Yom Tov for this month. Since the melacha that probably comes up the most over the course of a Yom Tov is bishul, cooking, I wanted to outline those halachos here.

The General Concept

While melacha in general is prohibited on Yom Tov, there are certain melachos, that under certain circumstances, we are allowed to do. Melachos that are done for purposes of “ochel nefesh,” basic human comfort, are at times permissible. Cooking is one such melacha. Since cooking food is considered a basic human need, the melacha of bishul, cooking, is permitted on Yom Tov. But even those melachos that are permitted, there are certain rules that must be adhered to. We will outline some of the basic halachos of when it is and is not permissible to cook food on Yom Tov.

· The cooking must be done for the benefit of a Jew. Since the prohibition of any melacha of Yom Tov is only lifted for ochel nefesh of another Jewish person, no melacha whatsoever may be done for the benefit of non-Jews. [Similarly, if one has a pet, one may not do any melacha whatsoever for the benefit of the animal.] In fact, because cooking for a non-Jew on Yom Tov is a full melacha min haTorah, and it is something that a person can easily forget about, Chazal instituted a rule that one is not permitted to explicitly invite a non-Jew to his or her home on Chag. This often comes up when a person is looking to undergo a conversion, but is still halachically a non-Jew. Members of the community are not permitted to invite the prospective convert to Yom Tov meals. Many poskim permit one to inform the Ger-to-be of the time and place of the meal, and if he shows up, one is not required to send him away and he may partake of the meal, even if it was cooked on Yom Tov. As long as no melacha at all is done for him, it is permissible for him to stay and eat. But the host must be careful to not accidentally do any melacha – even pouring hot water on a tea bag is an act of bishul that is only permissible for another Jew on Yom Tov. [Note: On Shabbos, since all melacha is prohibited anyway, there is no need for this gezeirah. It is therefore permissible to invite a Gentile to a meal on Shabbos. This can make a good Yom Tov Seudah riddle: In what situation are the exact same words said to the exact same person prohibited on Yom Tov but permissible on Shabbos…?]

· The cooking must be done for use on that day of Yom Tov. The dispensation for doing melacha on Yom Tov is only if the melacha being done will enhance one’s ability to enjoy Yom Tov. Melacha that is done for after Yom Tov is prohibited, once again, min haTorah. It is important to note that “after Yom Tov” means any time after that day of Chag. Meaning, while one may do melacha at night for use the next morning or day, one may not do melacha any time throughout the day, if one’s intention is to benefit from that melacha after sunset of that day. This is regardless of whether the next “day” (beginning at sunset/nightfall) is a regular weekday (like following the last day of any Yom Tov), Chol HaMoed (like after the first days of Succos or Pesach), or even a second day of Yom Tov. One may only do melacha for use on that day itself. This is something that one must keep in mind as the evening draws near. One is not permitted to heat up water or do any melacha if it will only be benefitted from after sunset. In addition, between sunset and nightfall (between shkiat hachamah and tzeit hakochavim) one should not do any melacha at all. Because during this time it is unclear which day it is, melacha done at that time may very well end up being enjoyed only once it is halachically the next day – which in this situation may be the very next instant. [The exception to this rule is when Yom Tov falls on Erev Shabbos and one made an Eiruv Tavshilin – but we have a couple of years before we need a column on that.]

When is cooking more than one needs for Chag allowed?

Looking at these halachos, one may ask what the halacha is if there are leftovers from what one cooked on Yom Tov. If there is food left over after Yom Tov ends, it turns out that that food was actually cooked on Yom Tov, but never enjoyed during it – does that mean that that cooking that extra food was an aveirah? The answer is that it depends. Extra food may be cooked only if the following three conditions are met:

1. There is only one act of cooking being done. Since the actual placing of the food onto the fire is the melacha of bishul, one would not be allowed to do two “acts” of cooking unless all the food is being planned to be eaten on Yom Tov. An example would be placing a pan of chicken into the oven even though there is extra chicken in the pan that will not be eaten on Yom Tov. If, however, there is too much chicken to fit into one pan, one may not put the extra, unneeded pan of chicken into the oven at all.

2. There is no specific,extra effort involved. In the above example of putting many pieces of chicken into a pan and then cooking them, not only was there just one act of cooking involved, but there was also no extra effort exerted for the preparation of the extra food. If, however, making extra food for after Yom Tov will require a specific extra action in order to have the extra food prepared, it is prohibited. So, for example, one would be allowed to make a large cake, even if a portion of it is to be used after Chag. But extra cookies would not be permissible. Since each individual cookie needs its own effort, one may not make cookies that are not planning on being used on Yom Tov. This same rule applies to breading and frying pieces of schnitzel, making latkes or blintzes, or even making a larger-than-necessary potato kugel – because each individual extra potato needs to be peeled. All of these situations would not be permissible if some of the food is being made with the intent to eat it after Yom Tov.

3. There is no verbal mention of the fact that some of this cooking is being done for after Yom Tov. Finally, even if one is only doing one act of cooking, and even if there is no extra effort involved, one is not permitted to verbalize that there is food being prepared for after Yom Tov.

Wishing you a wonderful and uplifting kabbalas haTorah! Good Yom Tov!