Apr 13, 2018
What's Yashan And Do We Keep It

Question for the Rabbi: After Pesach, some insist on eating 'yashan'. Is this something Lubavitchers follow as well?

Answer by Rabbi Chaim Hillel Raskin - Rov in Kfar Chabad Beis, Israel:

The Torah says that one may not eat the new crop of grain (chadash, "new") until the karban haomer is brought on the sixteenth of Nissan. Any grain of the five types which took root before then is permissible (now yashan­, "old"); otherwise, it must wait for the next karban haomer.

Nowadays, when there is no karban being brought, one must wait until the end of the day when it would have been brought (now the seventeenth, due to sfeika d'yoma and the subsequent custom).

Throughout hundreds of years, the prevailing custom in Europe was to eat from the new grain before Pesach. Various explanations have been offered to justify this custom:

The majority of grains in the market were planted before Pesach. (This only applies if this is indeed the case in that locale.)

Due to the necessitating circumstances, we rely on the minority opinions that the prohibition only applies to grain grown in Eretz Yisroel (min haTorah), and in the surrounding countries, such as Eygpt, Jordan, Syria and Iraq (midrabanan).

The prohibition only applies to grain belonging to a Jew at the time of harvest.

The Alter Rebbe quotes these leniencies, but writes that a baal nefesh should not rely on them and act stringently when possible. The Tzemach Tzedek writes similarly, and the Rebbe Rashab was known to be careful regarding chadash. On the other hand, many Chassidic dynasties in Poland were entirely lenient with chadash.

In a sicha, the Rebbe once pointed out that while there is no clear ruling to permit chadash, the Alter Rebbe quotes the common custom to eat it and current custom (5740/1980) is lenient based on the Alter Rebbe's justifications.

While the simple understanding of the sicha is that lechatchila one may eat chadash, others contend that Rebbe was merely making an observation in passing but not taking a stance, and in recent years when yashan products are more available, there is room to be mehader.

In practice, though some have adopted a personal stringency for themselves (especially where yashan is easily accessible), the widespread ruling among chassidim is to permit chadash in chutz laaretz.

Those who do wish to be stringent must take extra precaution for infestation which may be present in grains that have been stored for longer periods.

Published by Merkaz Anash in the Weekly Farbrengen email. See Sources

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Opinions and Comments
We have clear stories if the besht and the heter of the bach
(4/14/2018 1:18:45 PM)
Why is this being posted now?
"After Pesach, some insist on eating 'yashan'."

This is a ridiculous amhoratzus, and anyone who really does say that should be told that they're making fools of themselves. After Pesach is precisely when there is NO need to take care, because EVERYTHING is yoshon. It's only later, when a new crop comes in and makes its way to the stores, that we can discuss whether we should be careful or not. But now?! For the next few months there is no such thing as chodosh.
(4/14/2018 8:50:22 PM)
it's after succos
Please note: Those whose poskim follow the halacha or have taken on the stringencyee concerning yoshon and chadash do so AFTER SUCCOS until Pesach. Now after Pesach it is not chal.
(4/14/2018 8:54:38 PM)
It only becomes an issue around shavuos time...until next pesach
(4/14/2018 9:15:10 PM)
August september time
It all depends on the variety and location of the wheat.
Generally it starts at the end of the summer to as late as after succos.
(4/14/2018 9:43:07 PM)
What about Israeli products?
Does one have to keep this with them? Are they labeled as yashan?
(4/14/2018 10:09:48 PM)
my understanding
israeli products with a hechsher are all yoshon

the summer crop is an isuue, besides barley, chodosh products come out in the stores more like november, december from the summer crop. barley is processed much quicker, so chodosh in barley can be much earlier
(4/15/2018 12:48:58 AM)
Simple question
When the Rebbe ate bakery cake in public at farbrengens, did that bakery concern itself with Yoshon? I believe it was from the bakery on Albany Street.

I'll remind those who are old enough to remember that it was not so many years ago when there was no created public awareness of the issue of Yoshon. No products were marked as being Yoshon. NO ONE concerned themselves with it (outside of a few secretive individuals whose names will , I have to assume, be speculated in the comments that follow, and that of course misses the point entirely regarding a serious matter of over-extension of stringencies).

In simple English, it seems clear that Rebbe's public Behavior was not to be concerned about it. And unless this is proven otherwise, it seems clear that we have no imperative to be more stringent than the Rebbe.

Another point. For those who are young it is difficult for them to appreciate the following 2 items that converged in the post-holocaust generation. First of all the Jews who were very Frum who came from Europe where by and large individuals who had self sacrifice for their Yiddishkite. Furthermore, amongst them where many great Scholars who knew far more than those who have been sitting in kollel for 30 or 40 years these days, and anyone who spoke with such individuals not only knows that to be the case, they also know that these individuals did not have to look up on Google where things are written. When we consider such individuals who put their life on the line in the most literal sense, time and time again, to be frum, and yet it was during their generation that they were not concerned with this entire subject, I think it is time for the johnny-come-lately individuals of the world to take note with a measure of humility as they issue rulings and encourage practices which by definition ridiculously implies that these Giants who preceded them had missed something.

While the first point maybe impressive to anyone who follows the Rebbe, the second Point applies to all of the multitude of Scholars who discover knew stringencies of which their predecessors, had for some reason decided we're not issues to be concerned with. ( I'll remind those who remember the issue of cherry casks that was raised by some nameless faceless Scholars who did so in spite of an explicit ruling 20 years prior, on that very issue by Rav Mosh, in which he ruled leniently)

It would be really nice if there was a scholarly, realistic reaction to What has just been stated.
(4/15/2018 4:42:46 PM)
Rav Zalman Shimon Dvorkin said:
We asked him and he said it's a "sfeik sfeika" if you're mechuyav to do it, since it applied IN ERETZ YISROEL, AT THE TIME OF THE BAIS HAMIKDOSH. He said since we don't have the Bais HaMikdosh today, we should be careful if we live in Eretz Yisroel, but NOT chutz la'aretz.
(4/15/2018 5:30:44 PM)
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