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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 3427 Cut a Brake
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Q.Parents who live in a remote community gave birth to a healthy baby boy. There are only two Mohalim available. The first Mohel is not Shomer Shabbos but available to do the bris on the 8th day. The second mohel is Shomer Shabbos but is not available until the 9th day. Which one do they choose?
A. Horav Shlomo Miller's Shlit'a opinion is that one should make every effort and expenditure to import another Mohel who is a Shomer Shabbos and do the Bris. The Bris performed by one who does not keep mitzvos is invalid.
However, the father may instruct the non valid Mohel to prepare everything so only the cutting is needed and the father, if capable can do the cutting itself.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/15/2021 4:01 PM |
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# 3426 What Makes All the Difference?
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Q. If it was such a great and unique achievement for Avraham Avinu to keep mitzvos, how come that Rachel and Leah who grew on Lavan's house were able to do the same when they were so young?
A. Horav Shlomo Miller's Shlit'a opinion is that it was the great Midos Tovos and exceptional good character they had, that made all the difference. (See other responses in 'That Is My Answer' on this Parsha).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 11/15/2021 3:40 PM |
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# 3425 Good as Gold?
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Q. I someone has teeth gold crowns should he avoid being chosen as a Baal Tokea during Rosh Hashana?
A. On question 2863, regarding women wearing gold jewelry on Rosh Hashana and Yom Kippur, we wrote: "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 (3: 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.
Horav Slomo Miller's Shlit'a opinion is that even according the ones that have the minhag that the Baal Tokea does not wear anything made of gold, it is unlikely that it would include a covered gold tooth.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 11/11/2021 2:52 PM |
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# 3424 Out of Condition?
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Q. See question above. What if when davening Maariv in shul, as often happens, the Shema is read fast and one may not be careful or able to pronounce all the words properly as is required at least on the onset. Can he then have in mind the condition mentioned above?
A. Horav Shlomo Miller's Shlit'a opinion is that it is unlikely that if the Shema is read fast, he would anyway comply since it is most probable that some words if not omitted were at least mispronounced, so he should anyway repeat the Shema later on at night.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 11/11/2021 12:02 PM |
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# 3423 Beyond Doubt
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Q. If one davens Maariv right after the Shekia, (sunset, at that time the arrival of night is still in doubt) can he make a T'nai (conditional statement) that he only wants to be yotze (comply) with Shema he is saying now, only if he forgets to read it later again when it is certainly night, otherwise he would prefer to be yotze later on when it is certainly night. Is that a correct condition to have in mind?
A. Horav Shlomo Miller's Shlit'a opinion is that no conditional statement is necessary since it is anyway the reality of the situation of the time after the Shekia that is considered doubtful night or day. Therefore, if it was indeed still day he would not comply and the repetition is essential. However, if that time is already night he will not have to repeat.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 11/11/2021 12:00 PM |
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# 3422 Is Someone Listening?
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Q. Since Y'kum Purkan was meant as a prayer to be recited by the Chazan, and according to our Minhag, when in Shul only the Chazan says it aloud, does one refrain from saying it if there is no Minyan?
A. Most Sidurim instruct that Yikum Purkan should not be said when there is no minyan present. Some maintain that then only the second one should be avoided or at least the words addressing the 'Kahalo Kadisho Hadein'(This Holy Congregation) should be omitted (Seder Tefilah p. 443).
A reason mentioned why it is not recited without a minyan is that when no minyan is present there is a lack of the proper presence of the Shechina to accept the Tefilos said and the Malachim (angels) also do not attend to the Aramaic language (Bonim Chavivim 359 and others).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 11/11/2021 11:31 AM |
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# 3421 Give Ta'am to the Ta'amim
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Q. Can the Hebrew portions of Kedusha in Uva L'Tziyon be recited without a Minyan? In the absence of a Minyan, must they be recited with the cantillation notes? (Ta'amim). Is this true also for women saying it at home (since we didn't know for sure, I taught my wife and daughters how to read it with cantillation notes)?
A. Zohar (Teruma 232: 2) Talmud and Rambam (8: 36) teach from the pasuk 'Venikdashti betoch Bnai Yisroel' that words that exalt and demand Kedusha should be recited when a minyan is present.
However, Remah (O.H. 132: 1) maintains that the Kedusha of Uva L'Tziyon is similar to the Kedusha of the brochos of Shema (Yotzer) and can be be recited without a minyan present when translated into Targum. Mishna Berura (ibid 1) quoting Taz maintains that if it is the translated version it should be read quietly, while the Lashon Hakodesh version should be recited aloud and preferably with a minyan. He maintains that although it is better to recite Uva Letzion with a minyan, if needed one can say it without.
Horav Shlomo Miller's Shlit'a also opines that when no minyan is available, it is better to say it with the Ta'amim. However, he maintains that it is not necessary that women should also do so when saying it at home.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 11/11/2021 11:23 AM |
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# 3420 First to Order
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Q. Thank you for explaining to me that it's OK to be in the Tefillin for the daf in the morning. I was wondering, if I wake up late and I can either make the Zman (time) for davening of Magen Avraham, or attend our Daf Yomi shiur. Should I attend the Daf Yomi shiur and daven late following the Hagra Zman or is it better to daven on time?
A. Horav Aharon Miller Shlit'a opinion is that in many shuls during Shabbos it is common to follow the zeman of the Gr'ah, Therefore, as long as you have read the Shema on time with tefilin, it is better to join the learning of the Daf and then continue with the rest of the Tefila before the end of the Hagra zeman.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 11/11/2021 11:16 AM |
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# 3419 Tzedaka Begins at Home
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Q. See question above. Can she give a portion of her Maaser money to her married sister, or to a sister in law? Can she accept maaser from them?
A. Tzedaka is to be given with priority to family members.
Horav Shlomo Miller's Shlit'a opinion is that if they are in need, both are permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 11/11/2021 11:09 AM |
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# 3418 Like the Baby Sleep?
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Q. My married daughters are Kolel wives. Two questions: 1) When one shops with her infant child sleeping in the stroller, often she places food items in the stroller below the sleeping child. Is this a problem?
A. On question 620 regarding food placed an El Al night flight, in the pocket of the seat in front, when probably most passengers are Jewish, we wrote:
"Talmud (Pesachim 112a) and Shulchan Aruch Y.D. (116: 5) mention that food and liquids placed under the bed, ruach ro’oh or a harmful spirit will rest on them, even when covered, and therefore one should avoid placing them there. Pischei Teshuvos (ibid. 4) quotes Shvus Yaakov. that after the fact, they are permitted, others are stringent.
There are also other limitations to this proscription mentioned by various Poskim. Maggen Avraham quoted by Mishna Berura (173: 4) writes that the natural world has changed, and in our times these restrictions may not apply; Hagra and others remain strict. The Ran (Pesachim ibid.) mentions that this applies only to cooked food. Mizmor Ledavid (110) Yafe Lalev (3: 116: 6) maintain that it is restricted to food placed only on uncovered ground or earth, not on land covered by stones or wooden floors etc.. Therefore, Yabia Omer (Y.D. 1: 9, O.H. 9: 95) is lenient of food left on pockets, when one fell asleep. He suggest to wash them three times if possible. Shalmas Chaim (2: 7) adds that it applies only to a bed, therefore children’s bottles left under their carriage are permitted. Shevet Halevy (quoted in Avnei Yashfa 141) asserts that when double wrapped the food is permitted. (as in a bag placed inside a seat pocket). He also maintains that it may not apply to sleeping during the day.
Taking into account all the above and the fact that food placed on an angle in the back of a plane seat, can hardly be considered under, Horav Shlomo Miller’s Shlit’a opinion is that you can eat the food."
The same would apply in your case
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 11/11/2021 11:00 AM |
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# 3417 Come to the Rescue
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Q. Since you are not allowed to touch a Gosses (a patient close to a certain death), lest you speed his death, should one refrain the health practitioners such as nurses from moving or giving treatment that may shorten the life of the Gosses?
A. In Halacha a Gosses is considered to be completely and fully alive and if the mind functions and one can communicate, one may carry out any legal act such as a divorce or transfer of property etc. (Tur, Y.D. 339).
Anyone who hastens or does anything that may precipitate the death of the Gosses, even if the patient would have died anyway, may be considered a murderer
However, one may do anything that can extend, if only temporarily the life of the Gosses. One may also desecrate Shabbos to do treatment that may extend that life (Tossafos Niddah 44b).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/5/2021 1:18 PM |
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# 3416 An Answer to the Nature's Call
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Q. Hello Rav, I'm wondering if someone would say the Asher Yatzar Bracha in the morning along with the other morning berachot, even if one did not need to use the washroom yet. One example might be if a person woke up in the middle of the night, used the washroom and said Asher Yatzar, and then didn't need to use the washroom by the time he was saying his morning berachot. Should he include Asher Yatzar while saying the other berachot, or skip it? Would it be better to force a little urine out in order to certainly need to say the bracha. (meaning....even though you don't need to use the washroom, you could go anyway and its not hard to get a drop out).
Thanks
A.
Rema
(O.H. 4:1) maintains that the minhag is to recite Asher Yotzar in the
morning even if one did not relieve himself. Mishna Berura (3)
explains that this Brocho is similar to Elokai Neshomo since it is
said as thanks and praise to Hashem for having created us. Therefore
it
is recited when we wake up in the morning and are similarly
recreated.
However,
in the case you describe,
when
one
relieved himself in the night and said Asher Yatzar then, Horav
Shlomo
Miller's
Shlit'a opinion is that it
depends if he went back to sleep before Chatzos (midnight), and then
woke up in the morning, He would qualify for the above ruling and
should recite Asher Yatzar even if he didn't relieve himself.
Otherwise,
if he used the bathroom after Chatzos and then recited the blessing,
he does not have to recite it again in the morning.
As
far as forcing oneself to urinate a few drops, it is unnecessary,
since as is eventually that will happen and he will bless Hashem
then.
Rabbi
A. Bartfeld as advised by Horav Aharon Miller Shlit'a
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Posted 11/4/2021 5:32 PM |
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# 3415 Take Another Seat
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Q. An individual during the time of Avelus and as part of it, has to undergo Shinui Makom or the change of one's everyday established place in shul to a different unusual one. Can an Avel when he needs his original place, because after a fall he is in great pain and needs the support of a nearby bookcase, can he remain in his original seat?
A. Horav Shlomo Miller Shlit'a opinion is that in need he may remain in his 'Makom Kavua' or original established seating place, in case of need
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Aharon Miller Shlit'a
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Posted 11/4/2021 5:20 PM |
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# 3414 Is It Time to Call it a Day?
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Q. Can one apply in case of need the principle of Miktzas Hayom Kekulo, or part of the day counts as the whole day, to end shiva to the night of the seventh day, before davening in the morning as it is usually done? It will make a difference to the Avel who has a necessity to return home, in these pandemic days and an early flight is essential, or for medical reasons.
A. Tur, Shulchan Aruch, Remah (395: 1) and other Poskim maintain that the principle of part of the day counts as all of it, pertains only when daytime is part of it.
However, Pischei Teshuva (ibid) quotes Ridbaz, that when a mitzva is involved, such as learning Torah or having marital relations, even a part of the night counts. Rabbenu Tam (ibid) permits even taking a bath in pressing need.
Horav Aharon Miller Shlit'a opinion is that in case of need one can follow the opinion of the lenient Poskim.
Rabbi A. Bartfeld as advised by Horav Aharon Miller Shlit'a
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Posted 11/4/2021 5:08 PM |
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# 3413 Saving a Life
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Q. Can one restrain the body of a terminally ill unconscious patient from getting I.V. fluids, when the doctors maintain that the temporary live will be extended if this is done?
A. On question 356 regarding an elderly terminally ill patient and is in an ICU. The family told the doctors to do everything possible to extend her life even though she suffers greatly. She herself has given instructions to resuscitate if necessary. What is the Halacha in respect to connecting to life support equipment such as a respirator, we wrote:
"Igrois Moishe (C.M. 2:73:1) and Horav Shlomo Zalman Auerbach Zt”l (Minchas Shlomo 1:91:24, quoted in Nishmas Avrohom Y.D. 339:4) permit in certain circumstances the withholding of extraordinary procedures from a seriously ill patient who is suffering greatly and has no hope of cure. The latter (ibid.) distinguishes between treatments which fulfill a person’s basic needs or are accepted as routine, and treatments which are not considered routine. For example, Halacha forbids withholding oxygen or nutrition from a patient who is suffering from cancer, which has spread throughout the body and is near death, even though the patient is experiencing great pain and is suffering terribly. If he is diabetic, one may not withhold insulin from him with the intention that he dies sooner. One may not withhold blood or antibiotics that are necessary for his care. One may not withhold these treatments even if the intention in doing so is not to hasten the patient’s death. On the other hand, we are not obligated to administer non-routine and painful treatments, which serve only to lengthen life and do not cure the fundamental problem. This especially applies if the patient objects to such treatment because of the suffering he would be forced to endure as a result.
Horav Shlomo Miller”s Shlit”a opinion is that for a terminally ill patient that experiences great suffering, connecting him to life support such as a respirator is seen as an extraordinary procedure. However, situations differ and constantly change, occasionally for the better, so a competent Rabbi familiar with the case and the attending medical team should be consulted."
In our case as in others, there are many variable essential details and corresponding medical guidance, so the same ruling applies. (See also questions 129, 250 and 1496)
Rabbi A. Bartfeld as advised by Horav Aharon Miller Shlit'a
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Posted 11/4/2021 5:00 PM |
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# 3412 Saving a Life
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Q. Can one abstain the body of a terminally ill unconscious patient from getting I.V. fluids, when the doctors maintain that the temporary live will be extended if this is done?
A. On question 356 regarding an elderly terminally ill patient and is in an ICU. The family told the doctors to do everything possible to extend her life even though she suffers greatly. She herself has given instructions to resuscitate if necessary. What is the Halacha in respect to connecting to life support equipment such as a respirator, we wrote:
"Igrois Moishe (C.M. 2:73:1) and Horav Shlomo Zalman Auerbach Zt”l (Minchas Shlomo 1:91:24, quoted in Nishmas Avrohom Y.D. 339:4) permit in certain circumstances the withholding of extraordinary procedures from a seriously ill patient who is suffering greatly and has no hope of cure. The latter (ibid.) distinguishes between treatments which fulfill a person’s basic needs or are accepted as routine, and treatments which are not considered routine. For example, Halacha forbids withholding oxygen or nutrition from a patient who is suffering from cancer, which has spread throughout the body and is near death, even though the patient is experiencing great pain and is suffering terribly. If he is diabetic, one may not withhold insulin from him with the intention that he dies sooner. One may not withhold blood or antibiotics that are necessary for his care.
One may not withhold these treatments even if the intention in doing so is not to hasten the patient’s death. On the other hand, we are not obligated to administer non-routine and painful treatments, which serve only to lengthen life and do not cure the fundamental problem. This especially applies if the patient objects to such treatment because of the suffering he would be forced to endure as a result.
Horav Shlomo Miller”s Shlit”a opinion is that for a terminally ill patient that experiences great suffering, connecting him to life support such as a respirator is seen as an extraordinary procedure. However, situations differ and constantly change, occasionally for the better, so a competent Rabbi familiar with the case and the attending medical team should be consulted."
In our case as in others, there are many variable essential details and corresponding medical guidance, so the same ruling as above applies. (See also questions 129, 250 and 1496)
Rabbi A. Bartfeld as advised by Horav Aharon Miller Shlit'a
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Posted 11/4/2021 12:52 PM |
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# 3411 Signs of Life?
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Q. What are the 'Simanei Gosses" or signs of imminent death in our days? Blood Pressure? Heart beating?
A. The Remoh (E. H. 121, 7 and H. M 211,) identifies the symptoms of Gesisah as the bringing up of secretions of the throat, caused by chest and breathing difficulties and strain. Some maintain that the term "Goses" refers to the sounds of heavy respiration at that time (Oruch ).
Chukei Chaim (p.150) quotes a difference of opinion between Divrei Malchiel and Tzemach Tzedek as to what are the Simanei Goses on one drowning in water.
There is a debate between contemporary Poiskim as to whether these symptoms are essential for the state of Gessisah to begin or just the closeness to death creates it. (Igrois Moishe ibid – Treatment of the Terminally Ill, Tradition 30:3 (1996) p. 63).
Biur Halocho (329) mentions that one found with the skull 'Merutzas' or fatally fractured is a Gosses, and even if he is certainly to die, we desecrate Shabbos to extend it as much as possible.
Horav Shlomo Miller's Shlita opinion is that Simanei Gosses in our days depend on the case and may indeed be difficult to determine. Competent Medical advise is necessary. However in general, they are based mainly on the respiration of the patient.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/4/2021 11:18 AM |
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# 3410 Facts of Life
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Q. Can you embrace or kiss a dying patient if the doctors maintain that it will not affect the patient, and on the contrary it may extend temporarily his life?
A. On question 251 regarding the following case "My mother was terminally ill, it was a matter of time according to the doctors. When she became unconscious and the attending nurse said that she would not last long, we were in doubt if we could even touch her, caress her, let the nurse change her soiled clothes or make her more comfortable as we were told by very religious relatives that you are not allowed to touch the dying, it seemed very cruel, were they correct?"
We answered " Halacha dictates that a person close to death may enter into a state named Gosses. Most Gosesim die within 72 hours.
Shulchan Oruch (Y.D. 339,1) rules that a Gosses is as alive as any other person. Thus, the prohibition and punishment for killing a Gosses is the same. (See; Minchas Chinuch 34). It is generally forbidden to move a Gosses, because, in light of his condition, such changes of posture or position may hasten his demise. (Y. D. 339,1). Shach (ibid.) quotes Maseches Smochos (1:4 – Shabbos 151b); “The Gosses is likened to a candle whose flame is about to be extinguished. If one touches it, it blows out. Nonetheless in Nekudas Hakesef he permits light touching.
Drisha (ibid. 1) discusses touching at length, Igrois Moishe C.M. 2, 73, 2) seems more stringent. (See Toras Harefuah p.70) however, Horav Shlomo Miller Shlit”a permits very light touching, caressing and even light moving such as adjusting the angle of the bed when deemed necessary for the well-being of the patient, but not changing soiled clothes as that involve mayor bodily movement.
Many Poskim permit live-saving treatment for a Gosses when done by the attending physicians or medical personnel, (Teshuvos Vehanhogos 1, 872 – Tzitz Eliezer 8, 15 et. al.)
Remoh (ibid.) adds, that one may remove “anything that prevents the departure of the soul, such as a clanging noise such as the sound of a nearby woodchopper or a grain of salt that is on his tongue . . . since such acts do not accelerate death but merely remove an impediment to death”.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/4/2021 11:03 AM |
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# 3409 Get Some Teeth Into This?
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Q. Is there a Inyan (sense or significance) to bury teeth? If dentures that contained some real teeth were removed at intubation in the hospital and then the patient died, do they have to be replaced in the mouth of the Niftar before burial?
A. On question 6 regarding burial of teeth we wrote: "The Mishnah in Ohalos 3-3 mentions that “everything of a dead body is Tameh with the exception of teeth, hair and nails. But when still attached (to the body) they are all Tameh”.
The Talmud (Berachos 5b) quotes Rabbi Yochanan saying; “this is the bone of my tenth son”, Rashi explains that Rabbi Yohanan had ten sons, all who died in his lifetime. He would carry with him a bone of the tenth son wrapped in his shawl as a reminder of his bereavement. (Rashbam explains that he used to console other mourners and alleviate their suffering by demonstrating that he had survived a tragedy greater than theirs).
As of the problem of carrying an item that transmits Tumah, and the requirement to bury any bodily part, the Aruch, Ritvah and Rashbam mention that it was a tooth that fell while alive and does not transmit Tumah and also does not have to be buried. It is commonly accepted that if there is no Tumah there is also no need of burial. (see Yehuda Yaaleh, Yoreh Deah 352 and others). However, there are dissenting opinions, Birchos Moishe (ibid.) states that burial may be required because of “Bizayon Hameth” (defilement of the dead) or since it is a “Isur Hanoe” (prohibition of benefiting from the dead) see Gesher Hachaim 1 ch.16-2. Then again, that would apply only to a cadavers tooth.
Horav Shlomo Miller Shlita’s opinion is that a tooth extracted by a dentist can be simply discarded, and that is the accepted custom.
It is interesting to point out a responsa of Rav Menashe Klein Shlita (Mishneh Halachos 16-113) where he quotes a tradition that was common in his country of birth, that when a child lost a milk tooth his parents would have him throw the tooth into a mouse’s hole and would have him repeat (in Yidish) “Little mouse, little mouse here you have a bone, take a tooth and give me back iron-strong teeth”. He explains this as a form of burial deriving from their tradition of burying all parts of a human body and not wanting to stress unnecessarily a small child on things he wouldn’t comprehend.
He also relates a story of the Nodah B’yehuda, that even though his opinion is that it is not essential to bury (a tooth), he appeared (after his death) in a dream to his son, and instructed him to find a lost tooth of his, He miraculously found the tooth hidden in his fathers bookshelf and buried it on his fathers Kever."
In our case, Horav Shlomo Miller Shlita’s opinion is similar to the one mentioned above.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/4/2021 10:50 AM |
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#3408 Last Trip
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Q.When the body itself is buried, do the severed and saved body members, require to be buried with the body? How are they to be transferred to Eretz Yisroel?
A. See question 3407 above that when possible they should be buried together with the body.
Most Poskim maintain that utensils that themselves can receive and became Tameh, such as those made of metal, even aluminum and similar, cannot become an "Ohel" or tent to separate between the body and the site of the Cohen in the plane. An additional and similar issue applies to a "Ohel Zaruk" or a traveling tent such as the plane itself and everything inside it. (Minchas Shlomo 72. Igros Moshe Y.D. 2: 164, an others).
El Al has acquired additional boxes made of cardboard or plastics that do not receive Tumah themselves and according to Poskim they will separate the dead body from the rest of the plane and thus permit Cohanim to travel in the same plane. Therefore one is allowed to send their dead relatives on that plane to be buried in Israel. (Miyam Hachalacha 2: 48 and others.
Horav Shlomo Miller's Shlit'a opinion is that the severed and saved body parts should be send also inside similar containers if they could not be transferred together with the body.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 11/3/2021 4:01 PM |
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Important Numbers
