|
|
|
|
Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
|
|
|
|
|
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
|
|
|
|
|
# 2865 A Safe Pair of Hands
|
|
|
Q. I was wondering when one touches his shoe or covered areas of the body with only one hand, does he have to was both hands as when one goes to the bathroom? This seems to be important on Yom Kippur when one must avoid unnecessary washing.
A. Horav Shlomo Miller's Shlit'a opinion is that one need only wash the hand that touched the shoe or the covered areas of the body. (See Kaf Hachaim 554: 73, Piskei Teshuvos 553; 3 and others, who rule that one must wash even for touching tennis or cloth shoes).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 10/5/2020 10:07 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2864 Be Good with Your Hands
|
|
|
Q. When washing hands with sanitizer on Yom Kippur, as we do in these pandemic days, can you wash your whole hand or only up to your knuckles, as we do when we wake up?
A. Horav Shlomo Miller's Shlit'a opinion is that since one is not washing for pleasure, but just sanitizing as a medical precaution, one can wash with sanitizer as much as is medically required.
( See question 2861 above regarding the preferable liquids one may use during Yom Kippur for sanitizing hands)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 10/5/2020 10:04 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2863 Strike the Gold?
|
|
|
Q. Re question above. I also heard that Horav Shlomo Miller paskened that women can wear in shul gold jewelry in Yom Kippur. Is that true?
A. Ritva (Rosh Hashana 26b) writes that a "taalis mezucheves" or gold decorated taalis can be worn on Yom Kippur, since it is worn on the outside of the Kodesh Hakodoshim.
Hag' R' A' Eiger (O.H. 610: 4) mentions that there are locations where the minhag is not to wear gold on Yom Kippur, to avoid, "Ein kategor na'aseh saneigor," (or the accuser cannot become the defender - Rosh Hashana 26a). However, he adds that women are not included, since they did not partake in the golden eigel.
Mateh Efraim (609: 9) writes that out of fear for the Judgment Day, women should avoid wearing on Yom Kippur the jewelry they wear on Shabbos and Yom Tov. He also mentions to avoid wearing a gold or gilded, "atara" or crown on the taalis (610: 11).
Devar Meshulam (125) deals with the baal tokea wearing gold jewelry during tekias shofar, that is considered by some like being inside the Kodesh Hakodashim.
Betzel Hachochma (6: 3) rules that one that wears always a golden watch, can wear it on Yom Kippur also. However, if he only dons it on Shabbos and Yom Tov, it should be avoided during Yom Kippur. He mentions as proof, the Talmud Yuma (37a) regarding the lots used on Yom Kippur, that Yehoshua ben Gamla fashioned of gold, and the people would mention him favorably.
Likewise, Rivavos Efraim (6: 323) rules leniently in the case of a gold watch, a gold chain and similar, since they do not have any relation to kapara or redemption.
The minhag is that women don't remove their gold wedding rings during Yom Kippur.
Horav Shlomo Miller's Shlit'a opinion, as mentioned on the prior question, is to follow the minhagim and traditions of the congregation where one davens.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/27/2020 2:20 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2862 Know Where You Stand
|
|
|
Q. Some time ago I heard that Horav Shlomo Miller paskened that women in shul do not have to stand up when the Aron Hakodesh is opened. Is that true?
A. Horav Shlomo Miller's Shlit'a opinion is that in principle women do not have stand up when the Aron Hakodesh is opened, since they are standing behind a separating mechitza.
However, in question 892 regarding if women also kneel on Rosh Hashana and Yom Kippur, we wrote:
Nitei Gavriel (Yom Hakipurim 57: 7) rules in regards to men prostrating, that all able people in a congregation should maintain a unified tradition. Otherwise, they may incur in the prohibition of Lo Tisgodedu, or separating into conflicting groups.
Horav Shlomo Miller’s Shlit”a opinion is that indeed all people should follow the minhag and customs of the location or the majority of the mispalelim."
The same would apply in this case.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/27/2020 2:17 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2861 A Clean Slate on Clean Hands
|
|
|
Q. Is it allowed to use disinfectant cleaning fluid on Shabbos or Yom Kippur? Does it matter what kind of liquid it is?
A. On question 997 and 2020 regarding the use of liquid soap and soap that changes from liquid to foam as well as hand soap pumps which turn the soap into a foam, during Shabbos, we wrote:
“Remoh (O.H. 326: 10) prohibits using solid soap that dissolves into the water used for washing since it involves creating a new presence and this constitutes “nolad,” (born.)
Nolad refers to things that come into existence on Shabbos, for example breaking ice in order to produce water prohibited by the Talmud (Shabbos 51b.) Sefer Hat’rumah and Remoh, (318: 16 – see M”B 320: 35) explain that the reason is creating a new being.
Other Poskim prohibit because of the melacha of “memachek” or smoothing which is one of the thirty nine labours forbidden on Shabbos.
Yechave Daas (2:50 ) permits the use of a bar of soap, because the user has no intention of changing anything; he only intends to clean what he is washing.
However, Igrois Moshe (O.H. 1: 113) is stringent in the use of even liquid soaps that can be further diluted. Similarly, Rivavos Efraim (8: 154) follows his opinion.
Most Poskim maintain the prohibition on solid bar soaps but permit the use of free flowing liquid soaps, including the foam or bubbles unintentionally created.(Aruch Hashulchan 326: 11, Ketzos Hashulchan 146: 32, Bris Olam – Memachek 5, Beer Moshe 8: 248, Shemiras Shabbos Kehilchaso 14: 16, and 12: 7, et. al.)
Horav Shlomo Miller’s Shlit’a opinion is that free flowing or diluted liquid soap is permitted when needed.”
However, in regards to soap pumps that are made with the specific intention of pumping out the bottled liquid soap in a foam mode, the opinion of the Rov, is to be more stringent when possible, unless it is needed for the ill."
The Rov advises the following rules to be followed in our troubled pandemic days.
1) The best option is to use when possible small amounts of pure Isopropyl Alcohol (70% USP), both for Shabbos and Yom Kippur when so needed. It can be poured or sprayed directly on the hands.
2) Next best choice is using aerator pumps containing disinfectant liquids that don't leave behind an oily chemical smear on the hands. The above can be problematic specially during Yom Kippur, when "sicha" or anointing is forbidden. These pumps just infuse air into the liquid creating temporary bubbles for better distribution of the liquid. (Releasing and even creating bubbles, the Rov added, may not be prohibited. After all we do pour beer or soda from pre-opened bottles on Shabbos. As mentioned regarding creating soap bubbles, in need it is permitted).
3) Next in the list would be using soapy liquid directly poured out from a bottle, which as mentioned above many Poskim permit during Shabbos when needed. On Yom Kippur the Rov advised to be lenient only in case of real need, since after all it is not used for pleasure but as a medical necessity.
4) Last option would be the aerator pump containing a diluted form of liquid soapy or oily disinfectant, that when infused with air creates a foamy, bubbly, oily lather, as it leaves the dispenser.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/27/2020 2:00 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2860 Wipe Out the Wipes?
|
|
|
Q. What is Horav Shlomo Miller's p'sak re baby-wipes on Shabbos? (And Yom Kippur?)
A. Contemporary Poskim present different opinions regarding baby-wipes, and they mostly depend on the nature and attributes of the wipes.
This question these days is of major interest to all, even for the ones that don't take care of babies, since during these covid days, they are commonly used as cleaning and disinfecting tools.
Historically, Minchas Yitzchak (10: 25), (Shevet HaLevi 13: 59) and others have expressed stringent opinions. While, Chazon Ovadia (Shabbos 4) concludes that there is room for leniency as long as one is careful not to wipe hard so that no liquid is squeezed out. (See also Yalkut Yosef, Kitzur Shulchan Aruch 320: 38).
39 Melachos, (p. 352 and n. 137) mentions in the name of Mori Verabi Horav Moshe Feinstein zt'l an unusual reason for leniency. Namely, that since the majority of moisture rests on top of the wipe, as opposed to being absorbed inside it, therefore you are not squeezing any liquid when using it and no s'chita is involved. However, you may only use baby-wipes if they are very wet. 39 Melachos adds, that there is no melaben either, since the wipes are discarded.
Conversely, Sheilas Shlomo (3: 114), permits the use of baby-wipes when they are not very wet, since then there is less of a concern that liquid will be squeezed out.
There is disagreement also as to what the opinion of Horav S.Z. Auerbach zt'l was. Shemiras Shabbos K', (14: n. 94) permits. While Orechos Shabbos (1, Birurei Halachah 7: 5), mention that after they showed him the description of experts on the nature of baby- wipes he changed his mind and ruled strictly.
See also question 1512 in regard to cleaning soft plastic tablecloths, and question 1007 on a patient cleaning himself after a bowel movement.
Horav Shlomo Miller's Shlit'a opinion is that since the nature and attributes of the wipes varies greatly according to the brand and the latest technology, it is preferable to avoid using them on Shabbos or Yom Kippur, both for babies or grown ups.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/27/2020 12:24 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2859 Is the Shoe Fit?
|
|
|
Q. I'm a nurse at a hospital close to me and although I tried, I can't avoid having to put some hours during Yom Kippur to care for my patients, mostly Gentiles.
I have often wondered, if I have to put or take off leather shoes from patients on Yom Kippur, are those shoes muktza to me, since I can't wear them?
A. Shulchan Aruch (O.H. 308: 47) quotes two opinions regarding if a piece of clothing that contains shaatnez (wool and linen) is muktza on Shabbos or not. Mishna Berura (ibid. 160 - 161) explains that since there is a prohibition to wear it, it would be muktza even when being used for a permitted activity, (letzorech gufo) or if the place it occupies is needed, (letzorech mekomo). The reason of the ones that permit the use, is that after all it is still regarded as a vessel, He adds, that the stringent opinion is main.
Shulchan Aruch Horav (ibid. 85) further explains the stringent opinion, mentioning that the shaatnez cloth is worse than a common prohibited item, such as tools and instruments (keli shemelachto leissur), since those are permitted to be used during weekdays, however, the shaatnez prohibition remains. Following his reasoning, leather shoes that are only prohibited in Yom Kippur, should be permitted to be moved when being used for a permitted activity, or when one needs their place.
It also stands to reason that leather shoes are permitted to be worn during Yom Kippur for all, if needed to walk on muddy or dangerous surfaces, so one does not disassociate or separate one's mind entirely from them and the may not be muktza at all. (See similar shailah on Chasukei Chemed: Yuma 73b).
Horav Shlomo Miller's Shlit'a opinion is that leather shoes are not muktza on Yom Kippur.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/27/2020 12:11 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2858 Forget the Forgive?
|
|
|
Q. Dear Rabbi, I spoke some awful lashon haraa and divulged a bad secret of a friend of mine, when I was asked info. about him for a shiduch. But I felt I had to tell the truth. The shiduch would have been a great deal for him and I know he was very disappointed when the other side stopped suddenly the relationship. It happened soon after they spoke to me. I feel terrible about the whole thing and I want to ask his forgiveness before Yom Kippur. But I'm very afraid that if I tell him what happened, he will be so angry at me that not only he won't forgive me, he will make a big machlokes and probably hate me the rest of his life. What should I to do now?
A. See question above on the essential need to ask forgiveness in order to attain successful teshuva.
Chofetz Chaim (K'lal 4: 12) maintains that anyone who caused damage to another by telling on him, has to ask forgiveness even if the other has not heard at all about it and does not know anything yet. Be'er Mayim Chaim quotes as the source Shaarei Teshuva (207).
However, in Mishna Berura (606: 3) he rules that, if one knows that the victimized will become embarrassed when he relates to him what he said about him, he can avoid telling.
An often told anecdote, relates that Rav Yisroel Salanter indeed asked the Chofetz Chaim: why is it permitted to further pain and embarrass the victimized, simply because one wants to attain his own teshuva? To what the Chofetz Chaim replied: what can I do, that is the ruling of the Shaarei Teshuva. (See Hirhurei Teshuva p. 109,
Horav Shlomo Miller's Shlit'a opinion is that in your particular case, it is better to avoid telling what you did, because of the pain, distress and machlokes telling will cause.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/25/2020 5:07 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2857 Pay Back
|
|
|
Q. A bochur took some money from someone and now wants to make teshuva and return it. He so did, he put it back and is sure that the owner didn't notice that it was missing. Does he have to tell him and ask mechila, (forgiveness)? He would be very embarrassed by this.
A. The Mishna (Yoma 85b) teaches that "Transgressions between a person and another, Yom Kippur does not atone until he appeases the other person." Similarly, the Mishna (Bava Kamma 92a) states that "Despite the fact that the assailant who caused damage gives to the victim all of the required payments for the injury, his transgression is not forgiven for him in the Heavenly Court until he requests forgiveness from the victim, as it is stated that Hashem told Abimelech after he had taken Sarah from Avraham: “Now, therefore restore the wife of the man; for he is a prophet, and he shall pray for you, and you shall live” (Bereshis 20: 7).
So rule Rambam (H.Teshuva 2: 9, H. and Chovel Umazik 5: 9), Shulchan Aruch (O.H. 606: 1), Shaarei Teshuva (Shaar 1: 44), and others, namely that one who steals or damages another, besides returning and repaying what was stolen or damaged, he has to ask forgiveness for his act.
However, Horav Shlomo Miller's Shlit'a opinion is that in this particular case, since the victim was not even aware of the loss inflicted on him and there was no suffering or distress caused, due to the sensitive and embarrassing circumstances involved, (Kavod Habriyos), there is no need to tell and ask forgiveness.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/25/2020 5:03 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2856 Holy Mask!
|
|
|
Q. A friend of mine told me that in his shul, they are very careful with distancing and all attendants have to wear masks. The baal tokea had a mask on when he was blowing the shofar. How? Before Yom Tov he prepared a mask by making a hole where the right corner of his mouth is. Then proceeded to introduce there the shofar up to his lips, and blew as he usually does. Is that allowed?
A. Horav Shlomo Miller's Shlit'a opinion is that if it is obvious to all watching that the baal tokea is blowing directly from his lips, considering these days extraordinary circumstances, it is permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/24/2020 10:28 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2855 Biting More Than One Can Chew
|
|
|
Q. One of my young children grabbed the shofar I use in our shul and was playing with it, putting it into his mouth and biting with his small but sharp teeth, the outside surface of the shofar. Is that a problem, can I still use it?
A. Horav Shlomo Miller's Shlit'a opinion is that if the scratches and indentations are only on the outside surface and not in the area that touches the lips, there is no questionable issues.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/24/2020 10:25 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2854 Bowing Out?
|
|
|
Q. My grandfather told me that in his shul in the 'alter haim' (old country), when Rosh Hashana fell on Shabbos, they did not kneel on aleinu leshabeach. I have told to many including Rabbonim, about this minhag and they all tell me that it is incorrect and all do kneel on Shabbos. Is that true?
A. Indeed, Eishel Avrohom (Butchatch 621), Hago'os Chochmas Shlomo (592), Piskei Teshuvos (591: 3: n. 12) mention that some have a minhag not to kneel on Rosh Hashono and some even on Yom Kippur when it coincides with Shabbos. Some maintain that on those days only the Shaliach Tzibur prostrates. (They mention as a reason, that on Shabbos we are more careful not to get dust on our clothing and then unwittingly removing it, or because one may fix gaps on the ground).
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/24/2020 10:23 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2853 Have a Nice Day
|
|
|
Q. Is there a mitzva of oneg Shabbat, when Rosh Hashana falls on Shabbat?
A. On question 1437 regarding if there a mitzva of simcha on Rosh Hashana, as in every other Yom Tov, and if therefore a vegetarian should make an effort to eat meat, we wrote:
"There are conflicting sources and opinions as to the mitzva of rejoicing on Rosh Hashana. Zohar (Emor 95) mentions that there is no “chedveza” or rejoice on the days of Rosh Hashana and Yom Kipur, as they are days of judgment. It would also seem so from the fact that we don't refer to Rosh Hashana as a Chag in the Tefilos, as opposed to Chag Happesach, Hag Hassukot etc. Also Shulchan Aruch (O.H. 582: 8) rules that we don't say; moadim lesimcha chagim uzmanim lesasson, on them, There are also no Shalmei Simcha sacrifices as in all other Yomim Tovim. Maharil (end of H. Yom Tov p.25) outright rules that there is no mitzvas simcha and you are allowed to fast on Rosh Hashana. Similarly, Turei Even (Chagiga 8b) opines that there is no mitzvas simcha and you are therefore allowed to mix in on Rosh Hashana other simches.
However, the pasuk (Tehilim 81: 4) does address Rosh Hashana as a chag as it says; Bakesse Leyom Hageinu. And Nechemia (8: 9-10) does call on Rosh Hashana to the people that; “This day is holy to Hashem; neither mourn nor weep… Go, eat fat foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our G-d, and do not be sad, for the joy of Hashem is your strength.”
Sha'agas Aryeh (20) quotes other sources that prove that there is indeed a Mitzva of simcha. That is the opinion of many Rishonim, including the Yereim, the Ran and Rif on Beitza. Shulchan Aruch (O.H. 597: 1) also rules that it is a mitzva to rejoice, as does the Mishna Berura (ibid. 1). Poskim quote also the all Yomim Tovim, including Rosh Hashana are compared to each other. (by hekesh).
Moadim Uzemanim (6: 12, & 7: 114) tries to bridge the conflicting opinions, following the view of the Rambam (H. Chanuka 3: 6) on why we don't recite hallel on Rosh Hashana, he opines that since they are days of teshuva and concern, there should be joy but not excessive as in other Yomim Tovim.
Horav Shlomo Miller's Shlit'a opinion is that the simcha should be seen as “gilu bereada” (Tehilim 2: 11) or rejoice, while trembling. Therefore, the Rov maintains that one should eat meat as he does on the other Yomim Tovim."
It is also apparent from Tur (O.H. 597: 1). Bach and Drisha (ibid.), that there is a mitzva of oneg Shabbos when it coincides with Rosh Hashana, and so is the opinion of Horav Shlomo Miller Shlit'a.
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/24/2020 10:19 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2852 Ring, in the New Year?
|
|
|
Q. How often does Rosh Hashana fall on Shabbath, as it does on this year (5781-2020) and we don't blow the shofar, it seems so unusual?
A. Actually, during the last fifty years there were fifteen occasions when the first day of Rosh Hashana coincided with Shabbos, including the present year.
However, since the last one was 5770 (2009), it seems so remote and uncommon.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/22/2020 3:03 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2851 One for the Books
|
|
|
Q. Being that finding a correct fruit to say Shecheyanu on the second night of Rosh Hashana is in our times conflicting (since one can find them the whole year), can one say it on new seforim?
A. Magen Avrohom (223: 5) rules that on does not recite Shecheyanu on new sefarim, since the brocho was instituted on deriving physical pleasure from objects such as clothing, utensils or similar, and since " Mitzvos lav lehenois nit'nu." (mitzvos were not given for the pleasure they provide), no Shecheyanu is said.
Sdei Chemed (Brochos 2: 20) after quoting numerous opinions, maintains that it is a doubtful brocho that should be omitted.
Yaavetz on Mor Uketzia (ibid.) questions and disagrees with the above rulings. Mishna Berura (ibid.13) also quotes different opinions, and seems to side after the fact with the Chayei Adam, that if one was searching diligently for this sefer and is happy to have acquired it, he may recite the brocho.
Halichos Shlomo (1; 23: 7) quotes RS'Z Auerbach zt'l, that the minhag is not to recite Shecheyanu on seforim, unless they are an exceptional acquisition such a new Shas set or when the important sefer was also received as a present.
Shaarei Brocho (20: n. 840) opines that when a Shecheyanu is recited on something else, one should also have in mind the new Torah book acquired.
Horav Shlomo Miller's Shlit'a opinion that is the sefer is indeed valuable and cherished, and one feels great joy on obtaining it, the brocho can be recited.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/22/2020 2:53 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2850 Let's Call it a Wash
|
|
|
Q. Hello, a 2 year old was going through toilet training and urinated in a spot on our main carpet in a high traffic area in our small living room on Shabbat. We didn't want people walking into it, so we were wondering what were our options.
If it wasn't Shabbat, the ideal would be to use a carpet cleaning spray, water, and then wipe it all up. I assumed this would pose multiple Shabbat issues with the cleaning and extracting absorbed liquid from the carpet. On the other hand, there is an idea of "geraf shel reei" where you can move what would otherwise be muktzeh if its disgusting.
I'm assuming that leniency would not allow us to be lenient with the melacha involved in cleaning the carpet in the ideal way, but I wanted to double check. Is there any way to permissible clean the carpet of the urine on Shabbat, or would our only choice to stop people from walking on it be to cover it up with something? thanks so much'
A. You are correct regarding not to use a carpet cleaning spray, water, and then wiping it all up as it involves a number of prohibitions.
Covering it up with a rag or wash cloth that is designed for that purpose is permitted. (Mishna Berura 302: 59) and that is what Horav Shlomo Miller Shlit'a advises. The Rov added that although one may not spray a deodorizing liquid directly on the carpet, one may do so on the air above, even when some of the spray will indirectly land on the carpet.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/22/2020 2:40 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2849 All in Good Time
|
|
|
Q. Good afternoon Rabbi. I have a kind of urgent question. My husband is davening at home and he has an early appointment with his specialist. Could he say selichot after maariv? The reason he wants to it then is that because of the injury he is very slow and won’t be able to make this appointment if he says selichot in the morning.
A. On question 1833 regarding the right time to recite selichos we wrote: "Your best option is to join that first night with a minyan that recites selichos Motzei Shabbos at chatzos since that is considered an “Eis Ratzon” or a time of good will according to the Zohar. (See Magen Avraham 581: 2 and Igros Moshe 2: 105 that that is the tradition of most Ashkenazi communities).
Poskim based on the Zohar, worn not to say selichos before chatzos or midnight (Birkei Yosef, Shaarei Teshuva, Piskei Teshuvos ibid.) Igros Moshe ibid. maintains that there is no prohibition, rather there is no benefit to reciting the thirteen qualities of compassion at that time, and therefore no promise that the tefilos and prayers will be accepted.
However, Nitei Gavriel (Rosh Hashana 8: 4) in the name of other Poskim, rules that it is forbidden to recite selichos before chatzos.
Therefore, it would be better when one cannot stay up until chatzos, to recite selichos before shacharis in the morning."
Although regarding your question our first approach was that since he is saying selichos without a minyan and therefore is not reciting the 13 midos, if he is unable to say them in the morning or after chatzos at night, it may be better to at least say them after maariv, than not saying them at all.
However, Horav Shlomo Miller's Shlit'a opinion is that it should not be impossible to begin a little earlier davening in the morning and saying them then.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'
|
|
|
|
|
Posted 9/22/2020 12:28 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2848 Add To or Add Up?
|
|
|
Q. I met a Rabbi of an Orthodox congregation who says that he adds Piyutim, that were composed by the Rishonim but were never instituted by any congregation known today, to the davening, on various occasions such as the Yomim HaNoraim, during the week of Chanuka, on Tu Bishvat, on Rosh Chodesh, etc. He adds them into the Chazan's repetition, as well as during Birchos Krias Shema. He also adds Mizmorim of Tehillim where he deems them appropriate to the time of the year to Pesukei D'Zimra
He claims that since these Tefillos (Birchos Krias Shema, the Chazan's repetition) already contain the saying of Piyutim, and it does not say anywhere that any specific Piyutim are to be said to the exclusion of all others, that this gives him permission to add if he sees fit. Also, that Mizmorim of Tehilim are not an interruption in Pesukei D'Zimra and the more the merrier.
Is this permitted? Additionally, does addition to the Tefilla of similar prayers already present smack of Reform as much as deletion of prayers, and why?
A. Horav Shlomo Miller's Shlit'a opinion is that one may add any Mizmorim of Tehilim or appropriate piyutim before beginning the established Pesukei Dezimra or after ending the established order of davening, if he so needs or desires.
As always, the Rov maintains that one must keep the minhagim and accepted traditions of his congregation.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/21/2020 5:59 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2847 Say Can You See?
|
|
|
Q. I live on the penthouse of a tall building and I can see the sea from far. How close does one have to be to the water, to be able to say tashlich?
A. On question 986 regarding the dateline and how far according to the Chazon Ish the waters close to the shore are considered like the land. we wrote:
Horav Shlomo Miller's Shlit”a opinion is that any island, vessel or individual found on the area of a Techum Shabbos (2000 amos or approximately one kilometre) from shore, should follow that same date. We find that Techum Shabbos creates an area of belonging and of being part of the city, in regards to the reading of the Megilah (Talmud Megilah 3b, Shulchan Aruch O.H. 688). The above also applies to the rulings, decrees and taxes imposed on the city (Shiltei Hagivorim – Bava Basra 11a on Ri”f, Maharam Alshich 59). Chaukei Chemed ( Gittin 4b .) applies the above to the acceptance of an early Shabbos time.
The Rov also considered the distance of sixteen mil (approximately sixteen kilometres) mentioned in regards to separating ma'aser from animals as one single distinct entity. The Talmud (Bechoros 54b.) explains all sheep herded in an area that is visible to the naked eye, are to be seen as one flock. Poskim disagree if this means an observer standing in the middle of a imaginary circle of a radius of eight mil creating a total area of a sixteen mil diameter (Tiferes Yisroel – Mishna ibid.- Chasdei Yehonoson) or actually it means that one can see as far as sixteen mil, and the area is double (Shvus Yaakov 3: 31 et. al.)
This amount of space applies also to other Halochos that depend on visual contact. Igrois Moshe (O.H. 3: 85) debates whether it applies to rending one's clothes when approaching Yerushalaim nowadays, for one that resides within that distance and is constantly in visual contact. Similarly, Betzel Hachochma (3: 40) depends this shiur for the brocho recited when seeing a kever or cemetery after thirty days.
Horav Shlomo Miller's shlit'a opinion is that within sixteen mil distance from the shore, it may be considered at least in doubt of belonging already to the date observed on shore. Therefore, if in the main landmass it is Shabbos, anyone within that distance, should be stringent in its observance."
Regarding how close does one have to be to the sea to see the water from far and be able to say tashlich, the Rov's opinion is also a sixteen mil distance.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/21/2020 5:53 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2846 Test The Waters
|
|
|
Q. Is it better to say tashlich by a flowing river if one has a choice or can it be said lekatchila by a lake or the sea?
A. Maharil mentions that the source for the minhag of tashlich is the midrash (Yalkut Shimoni, Vayeira 99), that describes how Avrohom and Yitzchak were walking on the way to akeida and were obstructed by Satan who turned himself into a river. They continued to immerse in the water up to their mouths and prayed to Hashem to allow them to complete their mitzva. Since that day was Rosh Hashana, we use the body of water, which conjures up memory of the merit of the forefathers, as an appropriate place to ask that our sins be “thrown into the depths of the sea.” (Micha 7: 19).
Although the sea is mentioned in that posuk, a river as a sign of blessing because of how it flows or as also being the historic place for the coronation of kings (see Yechave Da’as I: 56).
Remah (O.H, 583: 2) mentions going to a river, and Divrei Zikoron quotes similar wording from the Sheloh.
However, many Poskim mention sea, lake or river indistinctly.
Poskim do mention to go to a place where fish are present.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
|
|
|
|
|
Posted 9/21/2020 5:49 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
