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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2582 Doing Right In Difficult Times
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Q. Kavod HaRov
I am sure the Rov is dealing with major decisions and this might be trivial - and if the Rov has time to reply, that would be much appreciated. Toronto Grapevine is only an email - should we stop posting rides and packages so as not to encourage that activity? Any other suggestions/directions?
Thank you for the Rov’s time and support! May we hear Besoros Tovos.
This is the email we received:
Good afternoon.
I'm not usually the one to complain, or an alarmist, but so much has been written regarding this virus- social distancing, no travel that is not essential, proper hand washing, etc. The government of Canada has told everyone that if you come from anyplace outside Canada you must quarantine 14 days.
To that end, I am shocked that people are still traveling back and forth from Lakewood (are they in 14 day quarantine when arriving?) or the NY area altogether. I just got an update from YWN that all New Yorkers should consider themselves as if they’ve had some contact with the virus. It’s that bad. Parts of NJ are in lockdown. Need I go on?
There has been so much good coming from this site. What a great amount of chesed has come from Toronto Grapevine! However, I think that, if someone is misinformed or does not understand the gravity of the situation, we should not aid in spreading this by bringing packages back and forth or thinking that’s it’ll be business as usual on Pesach.
Please do not use my name publicly. I’m just trying to protect all of us here from a much worse consequence Chas Veshalom. There is plenty of matzah to be had here BH.
A. As we mentioned on question 2578, Horav Shlomo Miller's Shlit'a opinion is that one should follow the (updated) professional medical and government advise for workplaces, places of worship and schools to help stop the spread of the coronavirus. such as washing hands, and avoiding touching faces and eyes etc.
Because of the many constantly changing factors involved, the Rov asserts that to obtain a correct answer, one must constantly consult with the competent Rabbi and Physician familiar with his particular state and condition.
There is a profound dichotomy and contradiction to a great crisis. It can not only make us realize how small and powerless we really are, but at the same time, on the opposite extreme, it can show us how much good we can actually do. A crisis can bring out and should bring out the very best in people.
Therefor the Rov advises that the great and numerous good deeds and mitzvos that the Toronto Grapevine has constantly achieved, should continue in order to help the ones in need in a time of great need.
Needless to repeat that everything should be done under competent medical and professional supervision to avoid any potential spread of the virus.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 3/16/2020 9:59 PM |
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# 2581 Splitting the Cover Up?
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Q. Following question 2580 above, if the patient decides to continue the chemotherapy and to avoid possible Covid-19 contamination, wants to wear while he is attending treatment in the hospital a hooded supper-polymer coverall, that he will keep on until he leaves. Can he wear tefillin on it, since the material is very thin?
A. Horav Shlomo Miller's Shlit'a opinion is that it would be considered a chatzitza or interposition. The Rov added that the patient should first consult with his doctors if this suit would really help and increase viral protection for him.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 3/16/2020 9:52 PM |
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# 2580 Tough Choice
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Q. A patient undergoing chemotherapy in a hospital consulted with his physicians whether he should temporary stop the treatment while the ongoing Covid-19 outbreak is rampant, since the chemo causes the weakening of the immune system and a higher risk of infections. He received conflicting answers from his doctors. Some advised to delay the chemo for a more propitious environment, others said the opposite. What does Horav Shlomo Miller advise?
A. Horav Shlomo Miller's Shlit'a opinion is that in principle, the concern should be with the already existing medical danger that requires the chemo. The Rov quoted Shulchan Aruch (O.H. 576: 2 and Taanis 21a) that Halacha maintains specific rulings as to what is to be considered the outbreak of a plague. Although, the rulings could be different for distinct situations, places and times, a ruling is required and that may still be at this particular time (3/8), Halachically undecided.
As mentioned, on question 2578 above, because of the many constantly changing factors involved, the Rov asserts that to obtain a correct answer, one must consult with the competent Rabbi and Physicians familiar with his particular state and condition.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 3/16/2020 9:43 PM |
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# 2579 Freezing Energy
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Q. If a family's minhag is to sell chometz , like macaroni, flour, boxed cereal and cookies, is it okay to keep loaves of bread in a chometz freezer over Pesach as well?
A. On question 2138 we wrote: Poskim mention that there is room to be stringent when including in the sale of chometz to Gentiles chometz gomur or items that are certain to be chometz such as bread and many other baked good. The reason being that there are a number of leniencies involved in the process of the chometz sale and therefore when Biblically prohibited chometz is involved, we should abstain from having it included in that sale. (Maase Rav quoting Hagr’a, Igros Sofrim 48 quoting Rab. Akiva Eiger, Orchos Rabbenu – Pesach: 19 quoting of Chazon Ish, Teshuvos Vehanhogos 1: 309, and others).
There isn't in regard to Pesach Halacha much difference between loaves of bread and cookies. However, Horav Shlomo Miller's Shlit'a opinion is that keeping frozen bread or any other chometz in the freezer during Pesach, even when properly marked, stored and sold, will cause one to benefit from it during Pesach, since it requires less energy to keep frozen a full freezer than an emptier one.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/15/2020 6:35 PM |
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# 2578 Stay Home?
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Q. Kvod Horav, the way this pandemic is increasing, should at least the frail and elderly avoid going to shul or to shiurim?
A. Horav Shlomo Miller's Shlit'a opinion is that one should follow the professional medical and government advise for workplaces, places of worship and schools to help stop the spread of the coronavirus. such as washing hands, and avoiding touching faces and eyes etc.
Whether the frail and elderly should avoid going to shul or to shiurim, would depend on the particular state of health of the person and what his physician advises.
Because of the many constantly changing factors involved, the Rov asserts that to obtain a correct answer, one must consult with the competent Rabbi and Physician familiar with his particular state and condition.
Since this is a constantly developing and changing situation, one should be aware of the changes occurring or when necessary ask others to keep track and warn him.
The Rov added that in this dire situation, one should daven to Hashem, that He enlighten all of us, to provide and receive the correct answers.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2020 1:16 PM |
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# 2577 Endangering Species
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Q. I'm a woman that traditionally goes to shul to listen to Parshas Parah, same as Parshas Zachor. Should I go to shul this Shabbath considering the existing coronavirus hazardous health situation?
Is there a need to be mattir neder?
A. Regarding a woman's obligation to listen to Parshas Zachor, on question 1648 and 1281 we wrote: “Many Poskim write that women are exempt from listening to Parshas Parah, even according to the opinions (Tosafos Brochos 13a, Sulchan Aruch O.H. 146: 2 & 685: 7) that maintain it is a mitzva of the Torah for men to read, since the mitzva is on the tzibur or community to procure a Parah Adumah and not on the individuals, as opposed to erasing Amalek’s name. Some also see it as a “mitzvas asei shehazman g’ramah,” since it serves as a preparation for Pesach, and adding the fact that it can only be done at daytime, turns it into a time sensitive mitzva, that excludes women.
In addition, the Parah Adumah’s purpose is also to atone for the eigel’s sin, and women did not partake in it.
However, Nitei Gavriel Purim 22: 4: n. 6) quotes dissenting minhagim. See also Moadim Uzmanim (2: 168).
Horav Shlomo Miller’s Shlit’a opinion is similar to most Poskim and there is no need for women to come to shul for Parshas Parah, unless they follow a particular established family minchag. There is therefore also no need for them to read the parsha at home.”
As mentioned before, there are some opinions that maintain women should listen to Parshas Parah, and some do. Mikroei Kodesh mentions that since the reason for reading this parsha is to prepare the nation to purify themselves with the ashes of the Parah to be able to bring the Korban Pesach, since women take part in the korban, they should also be included in reading the parsha."
However, in the current unusual health situation, the Rov maintains that she may avoid going to shul. The Rov added that there is no need to be matir nedder, as she likely never had in mind to create one. (See question 1051).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2020 1:01 PM |
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# 2576 Milked and Breakfast
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Q. We had a discussion in our shul. Some say that it is better to eat two seudos during Purim day and the first one should be dairy. While others were sure that both should be fleishig. What is correct?
A. On question 1637 regarding if there is a mitzva to eat two seudos on Purim day, the first one before chatzos, we wrote: "Mishna Berura (695: 8) writes that the reason the seuda is not customarily done in the morning is because people are busy sending shalach monos. The activity often prolongs close to mincha time, then you are not allowed to eat unless you daven first. However, Eliahu Rabba and Pri Megodim (E.A. 5) quoting Sheloh maintain that the seuda should be done immediately in the morning after megila.
Kaf Hachaim (695: 23) cites Siddur Harashash that also asserts it should be done after shacharis. Likutei Mahariach and Kisei Rachamim mention that this was also the minhag of the G’ra. (And the seuda should be fleishig - See Piskei Teshuvos 695: 5 n. 28).
Yafe Lalev maintains that the morning seuda should be dairy to symbolize Kabbolas Hatorah that was reiterated on Purim.
However, Mishna Berura (ibid.: 15) opines that even after having eaten the morning seuda, the second seuda consumed in the afternoon is the one called properly the Purim Seuda.
Horav Shlomo Miller’s Shlit’a opinion is similar and adds, that after all we eat daily breakfast, why should Purim be any less."
Regarding if the first meal should be fleishig or dairy the Rov's opinion is that it is preferable that the first meal should be dairy.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2020 12:35 PM |
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# 2575 Beware your Cheeks from the Bearing Gifts
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Q. If someone sends a box of kosher chocolates or cookies that are not Cholov Yisroel, to someone that is machmir and does not eat them. Is the sender, who does eat those foods yotze mishloach monos?
A. Chashukei Chemed (Megila 7a) quotes Machane Chaim (3: 53) that is in doubt whether we follow the minhag of the giver, who is lenient on cholov Yisroel, or the opinion of the receiver, who isn't. He mentions that it depends on the rationality for sending shalach monos. Poskim mention two main reasons for the mitzva of mishloach monos. Trumas Hadeshen (111) maintains it is for the purpose of all having the necessary food available to comply with the Purim seuda. However, Manos Halevy asserts that it is to increase and support friendship and peace. He maintains that even according to the second opinion, since the receiver will not consume them, it may be similar to just sending him an inedible object and he does not comply. He remains in doubt.
Horav Shlomo Miller's Shlit'a opinion is that one should be stringent. The Rov added that there may be an additional issue of "messayea lidvar avera" or causing someone to commit a prohibited act (to him).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2020 12:10 PM |
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# 2574 Early Pesach Sale
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Q. Kvod Horav. We normally sell our entire house for Pesach. We go away and I just lock everything up and sell.
Someone asked me this year if her married kids could stay in my house because she doesn't have room for them. I really want to help her but I'm not able to clean my entire house and I don't want to throw out my food. Is there a way for me to help her?
Please let me know,
Thank you!
A. Horav Shlomo Miller's Shlit'a opinion is that one may lock up the kitchen, dining room, family room, basement, garage etc., and sell them with a mechira mukdemes (early sell, see questions 68, 148 and 744), thus avoiding also the bedikas chometz search on those areas. One would exempt from the sale only the areas needed to enter and the bedrooms used by the guest.
The rooms and areas locked out and to be sold, should be taped closed with significant strips of noticeable tape and plastic sheets, from top to bottom on their entrances, thus also preventing children from entering them. Notices should be placed on them, mentioning that those areas were sold and are out of bounds.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2020 11:39 AM |
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# 2573 Blessings From Heaven
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Q. Recently, we learned on the Daf that one should recite a special blessing when he sees a place where a miracle occurred for the Bnay Yisroel, such as the site of the crossing of the sea, when we left Egypt, or the crossing of the Yarden river when entering the land. We were told in our shiur that we don't make that bracha today, since we do not know exactly where the sea or the Yarden were split and crossed. However, the Rabbi quoted a famous Sephardic Rosh Yeshiva as ruling, that if one travels by plane close to the Jordan river close to Yericho, he will see all the compatible area, and could recite the blessing. Would the same apply when in the not so far future, we can do touristic space travel and see the land of Egypt and the complete Sinai peninsula. Could we then recite a bracha on the crossing of the sea?
A. Kaftor Vopherach (7), Biur Halacha (208: 1) and others rule that no brochos should be recited unless one is sure and certain that he is witnessing the place where the miracle actually occurred.
Indeed, Horav Ben Sion Abba Shaul zt'l, Rosh Hayeshiva of Porath Yosef, rules in Ohr Letzion (2: 14: 40), that if one travels by plane close to the Jordan river over the area of Yericho, and he sees all the compatible area, he could recite the mentioned blessing.
Horav Shlomo miller's Shlit'a opinion is that although it may be possible for a plane traveling at the right height to see some specific details and identifying aspects of the location being observed, it would not be possible to do so from space and therefore no brocho should be recited on the crossing of the sea.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2020 11:35 AM |
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# 2572 Catch On The Purim Cash
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Q. What are the correct amounts for machatzit hashekel and matonos laevyonim this year?
A. On question 1024 we wrote: Rema (O.H. 694: 1) rules that we donate besides Matonos Laevyonim, also Machatzis Hashekel, but the amounts differ. Mishna Berura (694: 2) asserts to follow the opinion of the Ritvo (Megila 7b) that one fulfils the matonos laevyonim obligation even with two prutos (one prutah per indigent) or its equivalent in food. (“shaveh Prutah”)
The value of a perutah according to the opinion of the Chazon Ish is 1/40 or .025 of a gram of silver, and according to the Masoro it is .0182 of a gram of silver (Masores Hashekel p.119)"
At today's (Adar 5780) price of silver (about $0.56 U.S.D. per gram) it would result in $0.0128 or $0.0092, a bit more or less than a penny.
Although one fulfills one’s obligation with a prutah, nonetheless, Poskim write that it’s proper to give each poor person a significant and meaningful gift (Maharsho – Megila ibid.) Others maintain that it should be enough to purchase three egg volumes of bread (Shaarey Teshuvo 694, see also other opinions on Nitey Gavriel Purim 33:2)
Yeme Mishteh VeSimcha (p. 244 published in 5766) quotes Rav Elyashiv zt'l as saying that even though one fulfills one’s obligation with a prutah, nonetheless, it’s proper to give each poor person about 5 shekalim which is an amount which would make the poor person happy. Halichot Shlomo (chap 19, note 62) quotes Rav Shlomo Zalman Auerbach zt'l as having said that in order to fulfill all opinions one should give an amount which is significant by the giver and by the taker’s standards.
In question #507 in this forum we wrote that Horav Shlomo Miller Shlit'a advises to give at least a dollar (Canadian) for matonos loevyonim, (a Zichron Binyomin paper equivalent dollar is also good). The reason is that you can still acquire a roll of bread with something in it, to be used for a minimum seudah. The Rov maintains that on this year, (5780) the above still stands.
The Rov also recommends that one with limited resources should give two dollars to two needy persons, then divide the rest of the money available and donate to as many recipients as possible, even if it less than a dollar, since every act of giving constitutes a new separate mitzva.
A machatzis hashekel (see question 1274) is the value of 9.6 grams of silver lechumra and 7.5 grams in leniency. The price of silver was yesterday (March 6, 20), approximately $0.56 USD per gram. So the value of machatzis hashekel is between $5.38 and $4,20 USD.
Horav Shlomo Miller's Shlit'a opinion is that you can use the lower figure. However, the Rov mentioned the accepted minhag that where no coin designated as a half-shekel, it is customary for the gabbaim to bring three halves of silver coins which are issued elsewhere, and to give these coins in exchange, to anyone who makes his contribution in the coins or money available to him. After performing the mitzva, the giver returns the three half-shekels to the plate so that others may also be able to observe the minhag properly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/9/2020 4:21 PM |
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# 2571 A Blessing in a Disguise?
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Q. Can one borrow the "partzufim" or masks, Purim disguises and attires that others left in shul after megilla reading, without the permission of the owners? Is this similar to borrowing and wearing someones taalis, since we assume that "nicha lei leinish" a person is agreeable and accepts others borrowing his property when he doesn't need it and it will be returned unharmed, after he complies with a mitzva?
A. On question 1279 we wrote: " Different reasons have been mentioned for the minhag of donning disguises in Purim, such as giving the opportunity to the poor to collect tzedaka without being embarrassed (Minhagei Kol Aryeh)
Other reasons are that the miracle of Purim was disguised in ordinary occurrences and events, such as Vashti being executed and Esther taking her place. The Talmud (Megila 12a) writes that just as the Jews at the time pretended only to be serving other gods, Hashem also pretended that He was going to destroy the Jewish nation, and in the end it was only a semblance (Bnai Isoschor). It would seem that we are being encouraged to wear them. However, Rema (Shulchan Aruch O.H. 696: 8) and Mahari Mintz (17) mention only that it is permitted, but do not encourage it necessarily."
Following the above, Horav Shlomo Miller's Shlit'a opinion is that in our case we do not say "nicha lei leinish" a person is agreeable and accepts others borrowing his property, since no proper real mitzva is being performed.
Besides, even using someones taalis or tefilin without permission may not apply in our days, since we are more careful with the perspiration and sweat from others. The above would also apply to the partzufim and disguises.
The Rov recommended to place a sign in shul, indicating that the partzufim items left in shul, will be considered hefker or abandoned and to be disposed off by the shul.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/9/2020 11:35 AM |
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# 2570 She Read Him the Whole Megilla
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Q. Can a patient hospitalized in a long term recovery facility, far away from a Jewish community, have his wife read the megilla for him if he cannot do it himself or find anyone else willing to travel the distance during Purim?
A. Shulchan Aruch (689: 1) rules that women are obliged in the mitzva of reading the megilla. Mishna Berura (ibid 1) explains that although it is a time dependent mitzva, on which women are normally exempt, since they were also included in the salvation miracle, they are also duty-bound in the celebration. Although women can discharge other women in megilla reading and also men on mitzvos they are obligated to keep such as kiddush,or Chanuka, the reading of the megilla is different, as the Shulchan Aruch (ibid.) writes, because of two reasons (quoted in Mishna Berura: ibid. 7).
Firstly, due to the honor of the congregation, they should not read the megilla, as they avoid reading the Torah publicly in the shul. The Sages added that even privately she should not read it for a man, to avoid problematic differentiation (lo plug). The second reason mentioned is that the nature of their obligation is different from men, as they are not duty-bound to read the megilla, but rather to listen to its reading.
Horav Shlomo Miller's Shlit'a opinion is that she should try as much as possible to get someone to come and read for her husband, but avoid, as mentioned reading it herself for him.
If it is unlikely that they will find someone willing to attend that far away hospital, the Rov recommends to have a kosher megilla send to them and the wife should help her husband read the megilla himself. If that cannot be achieved, she can read for him without a brocho. (Unless she is also complying at the time and she makes a brocho for her own reading)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:51 PM |
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# 2569 Have you Heard this One?
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Q. Many elderly use in our days hearing aids and follow the opinion of Poskim that they should read themselves from a kosher megilla when the megilla is being read in shul. Is it better if at that time they turn off or remove their hearing aids so the "non-kosher" megilla sounds emanating from the apparatus will not interfere with their private reading?
A. Horav Shlomo Miller's Shlit'a opinion is that, it is better to turn off the hearing aid, especially if he can hardly hear without it. Based on the Mishna Berura (689: 5), he should also use a kosher megilla.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:44 PM |
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# 2568 Do You Hear Me?
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Q. Our megilla Baal Kore, with the passing of years, now needs a hearing aid. He can still hear without it, when you talk loudly to him. Can he still read the megilla in shul for all, or do we need someone else? (he will be hurt if denied).
A. Shulchan Aruch (O.H. 689: 2) and Mishna Berura (ibid. 5), rule that one that can talk but is totally deaf, cannot read the megilla for others, since there is a requirement for pirsume nissa, or publicizing the miracle regarding megilla reading. Mishna Berura quoting Shaarei Teshuva asserts, that the above applies only when he cannot hear at all, but if he hears when being addressed loudly he may read for others.
However, Tzemach Tzedek (E.H. 323) maintains that if he reads with a normal voice that he cannot hear himself, they do not comply. (See Piskei Teshuvos ibid. who quotes more lenient opinions).
Horav Shlomo Millers' Shlit'a opinion is that if he reads loud enough, that he can hear himself without the hearing aid, he can read lechatchila (on the onset) for others.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:41 PM |
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# 2568 Do You Hear Me?
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Q. Our megilla Baal Kore, with the passing of years, now needs a hearing aid. He can still hear without it, when you talk loudly to him. Can he still read the megilla in shul for all, or do we need someone else? (he will be hurt if denied).
A. Shulchan Aruch (O.H. 689: 2) and Mishna Berura (ibid. 5), rule that one that can talk but is totally deaf, cannot read the megilla for others, since there is a requirement for pirsume nissa, or publicizing the miracle regarding megilla reading. Mishna Berura quoting Shaarei Teshuva asserts, that the above applies only when he cannot hear at all, but if he hears when being addressed loudly he may read for others.
However, Tzemach Tzedek (E.H. 323) maintains that if he reads with a normal voice that he cannot hear himself, they do not comply. (See Piskei Teshuvos ibid. who quotes more lenient opinions).
Horav Shlomo Millers' Shlit'a opinion is that if he reads loud enough, that he can hear himself without the hearing aid, he can read lechatchila (on the onset) for others.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:40 PM |
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# 2567 Bring On the Wine
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Q. Does one comply with the mitzva of shalach manot on Purim, if one sends two wine bottles?
A. Mishna Berura (695: 20), Aruch Hashulchan (ibid. 14), Shem Mishimon (31) and others maintain that one complies with shalach monos, by sending two bottles of different wines.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:20 PM |
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# 2566 A Gift for Giving Gifts
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Q. Does one comply with the mitzva of shalach manot on Purim, if the gift is send to a neighbor one is not friendly with, since he may not be called "re'eihu"?.
A, On question 2095 regarding if one sends shalach monos and forgot to put a senders card, it fell out or he simply wants to send it anonymously, is he yotzeh, we wrote: "Poskim mention two main reasons for the mitzva of mishloach monos. Trumas Hadeshen (111) maintains it is for the purpose of all having the necessary food available to comply with the Purim seuda. However, Manos Halevy asserts that it is to increase and support friendship and peace.
If one complies when sending them anonymously, would seem to depend on which is the most compelling reason; and indeed Poskim disagree.
Rema (695) rules that if the receiver does not want to accept the shalach manos or returns them, the sender still complies with the mitzva. It would seem that he supports the second reason. However, Mishna Berura (ibid. 24) quotes opinions that disagree (P’ri Chodosh and Chassam Sofer).
Horav Shlomo Miller’s Shlit’a opinion is that the sender does comply with this mitzva after the fact."
Poskim disagree in our particular case. Orchos Chaim (Spinka) quoting Radak and based on Talmud (Baba-Metzia 32b) mentions he complies, while Mor Veohalos maintains he is not yotze.
Horav Shlomo Miller's Shlit'a opinion is that if he sends it with the intention of becoming friendly he
complies.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:16 PM |
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# 2565 The True Believer?
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Q. Does one comply with the mitzva of shalach manot on Purim, if the gift is send to a non-frum yet neighbor?
A. Responsa Shraga Meir (4: 31) discuses this shailah regarding a patient in a hospital, giving shalach manos to his non religious room-mate. It may depend on the reason why he does not keep mitzvos yet, since he may have never been educated or informed on Torah values. Thus he may be regarded as a "tinok shenishba," and only accidentally a non-believer. (See Piskei Teshuvos 695: 11).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:15 PM |
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# 2564 Looking Good on Shabbos
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Q. Can a shaatnez tester in case of need use a strong magnifying glass or compounded instrument to check for shaatnez during Shabbat?
A. Shulchan Aruch (O.H. 307: 17) writes that the ones that permit the studying of sciences during Shabbos permit also the use of an 'astrolob" on that day. Mishna Berura (ibid.66) explains that it is a telescope to observe the stars. Based on the above Poskim permit the use of binoculars or a telescope, provided that there is no other prohibitions involved such as carrying in a public domain, use of electricity, and on the condition that special skills are not required to assemble the equipment. They also permit to adjust binoculars and a telescope in the normal manner. (Shmiras Shabbos Kehilchoso 16: 45. However, on note 111, he quotes an opinion that a telescope may be muktzah machmas chesron kis.
Shulchan Shloimo (308: 22) debates if the use of a microscope is similar. However the use of a hand held magnifying glass even if compounded by the use of several lenses, seems to be permitted.
It would be prohibited to dismember or take apart the clothing material to observe the nature of the threads. But if just by examining with the instrument the material as is, one could tell whether it is shatnez or not seems, to be permitted. It is possible that if the clothing needs testing, it could be muktza. (See Hashatnez Behalacha 10: 47)
Horav Shlomo Miller's Shlit'a opinion is that as long as the test has not proven that it is shatnez the clothing is not muktza and it can be tested with magnifying glasses.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 12:57 PM |
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Important Numbers
