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# 2096 Know This about "Ad Delo Yoda"
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Q. If one sends his shalachmonos or the gifts to the poor via a shaliach, and at the time of delivery the sender was already at a stage of "ad delo yoda" or asleep, does he comply with the mitzva?
A. Horav Shlomo Miller's Shlit'a opinion is that if the sender has not reached the stage of being "drunk as Lot" he will comply with the mitzva of sending manos. He may comply also, when asking the delivery agent or shaliach, to have in mind when he gives him the shalach manos, to accept them in behalf of the recipient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:24 PM |
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# 2095 Magnanimous Anonymous
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Q. If one sends shalachmonos and forgot to put a senders card, it fell out or he simply wants to send it anonymously, is he yotzeh?
A. 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.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:07 PM |
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#2094 Club the Kiddush Club?
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Q. If someone davens every Shabbath in a minyan that finishes late (after chatzos), and therefore, due to his medicinal needs, he privately makes a fast kiddush after shacharis and eats just a kezais mezonos. Can he do so on Parshas Zachor, since in this day it is a mitzva of the Torah and one shouldn't eat before?
A. Shulchan Aruch (O.H. 652: 2) rules in regards to the mitzva of lulav on the first day, that one should not eat before complying with a mitzva of the Torah. Nitei Gavriel (Purim 19: 9) asserts that the same applies on Shabbos Parshas Zachor, and one should not eat more than an "achilas arai" or a transient small amount.
Similarly, Mishna Berura (ibid. 7) maintains that in need, one may take a taste. He adds, that if he will be reminded of the mitzva to be done, he may also be lenient.
Piskei Teshuvos (ibid. 4) defines "achilas arai" as less than a beitza (an egg-full, about 56g), equal to two kezaisim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/16/2019 9:27 PM |
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# 2093 Keep It Under Your Hat
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Q. A person is walking in the public territory on Shabbos. He stops. He puts his hand in his pocket and - whoops - there is a pocket siddur in his pocket. What should he do? Drop it on the ground? No makum patur nearby. And to make matters worse, it is also raining copiously and if left outside the shemos on the siddur will likely be damaged. Should he place it under his hat?
A. Shulchan Aruch (O.H. 301: 43) rules that if one finds a Sefer Torah in a field during Shabbos and it can become damaged by the falling rain, he should wrap himself with it and then cover it with an overcoat and thus bring it to town. Mishna Berura (ibid. 160) explains that the honor to the Sefer Torah is protecting it from damage by the rain. Piskei Teshuvos (301: n. 361) mentions that the above applies to all sifrei kodesh.
Horav Shlomo Miller's Shlit'a opinion is that he should carry the siddur less that four amos and stop each time until he finds a covered and protected makom petur. There is an added vantage to carry it under one's hat.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/15/2019 12:16 PM |
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# 2092 Carry On
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Q. If little pieces of food that usually require flossing are stuck in the mouth and teeth after eating, can he go out with them to the street if there is no eruv?
What if one has a loose tooth or a filling, that will likely fall soon, can he go out to the street?
A. Minchas Yitzchok (5: 38) Minchas Shabbos and others maintain that one should preferably rinse the mouth after a meal, before exiting to a reshus horabim on Shabbos.
Oz Nidberu (7: 43), R'S'Z Auerbach zt"l quoted in Shemiras Shabbos K' (18; 8) asserts it is unnecessary, and it is only an issue if the food particles between the teeth are bothersome or are unseemly, otherwise they are considered as part of the body.
Poskim above are also lenient in regards to loose teeth and fillings that are still attached even if they are bothersome and will soon be extracted or become detached. (Piskei Teshuvos 303: 5). Rivavos Efraim (3: 221) permits having a piece of a cotton-wool ball recommended by a dentist on a tooth, if it stays in place.
Horav Shlomo Miller's Shlit'a opinion is also to be lenient, as we don't usually carry in a Biblical public domain.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2019 10:45 PM |
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# 2091 Spit it Out?
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Q. How concerned does one need to be about walking on Shabbos in a busy street, with an accumulation of saliva and phlegm in his mouth that he has to spit out. Can he continue walking in a reshus horabim until he finds a proper place to spit it out, that will not create a chilul Hashem?
A. Shulchan Aruch (O.H. 350: 3) rules that if spittle has accumulated in one's mouth and one is ready to spit it out, one should not walk with it four amos in a public domain, or carry it on one's mouth from ine domain to another. Mishna Berura (ibid. 12) quotes Eliahu Rabboh asserting that it applies only if the spittle has been swiveled and turned over already in one's mouth, and it is ready to be expectorated.
Horav Shlomo Miller's Shlit'a opinion is that if one is already on the move, he should continue until he reaches an appropriate makom petur where it can be properly discharged.
If one is at rest then he should try to walk less than four amos until he finds a place where he can discreetly spit it out.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2019 10:43 PM |
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# 2090 The Chicken Came Home?
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Q. A friend's wife does not usually prepare supper for her husband. Therefore, he takes care of his own supper by eating in yeshiva or elsewhere. One day, he comes home and his wife has prepared a beautiful milchige supper for him. However, due to not expecting this, he ate a piece of chicken prior to coming home. He still has to wait almost six hours before it will be permitted to eat milchigs. May he eat the supper now? Wait a lesser time? Or should he offend his wife by not eating what she worked hard to prepare?
A. Horav Shlomo Miller's Shlit'a opinion is that it would not be permitted for the husband who had some chicken, to partake on a milchig supper before the amount of time he usually waits has transpired.
Although we do find that sometimes it is permitted to do something usually proscribed, such as omitting the truth for the purpose of keeping the peace, it does not apply necessarily to all other prohibitions.
The correct advise is that the husband should nicely and respectfully explain the reason why he cannot partake on the milchig parts of the meal. There are other ways to compensate a spouse for the efforts done and maintain sholom bais.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 3/12/2019 1:58 PM |
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# 2089 Cut a Break
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Q. In a case that Rosh Chodesh falls on Thursday and Friday, is one to get a haircut and cut nails on Wednesday? Due to Rebbe Yehuda Hachassid's will.
A. Mishna Berura (260: 7) mentions that there are places where they do not shave or cut nails during Rosh Chodesh even when it coincides with Erev Shabbos, since it is the tzava'a and order of Rabi Yehuda Hechosid.
Most Poskim maintain that it applies to both days of Rosh Chodesh, however Yad Efraim is lenient on the first day of Rosh Chodesh and Eishel Avrohom (417) on the night of Rosh Chodesh. However, Kaf Hachaim (ibid. 12) opines that the proscription begins from the time of the molad, even when it is Erev Rosh Chodesh.
Maggen Avrohom and Eliahu Rabba, (260: 8) write that the tzava'a applies only to cutting the hair, other Poskim assert that it includes cutting nails also, as mentioned above, and when Rosh Chodesh is two days they should be cut on Wednesday (Elef Hamagen 12, and others).
Horav Shlomo Miller's Shlit'a opinion is that when in need, if the nails are too long, they could be cut on Erev Shabbos Rosh Chodesh, if they were not cut before.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/12/2019 1:35 PM |
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# 2088 The Right Path
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Q. On question 2069 you mention that Horav Miller permits to shovel a path in the snow during Shabbos when in need. Does that mean that one is allowed to shovel the snow into the grass area of the house, now covered with snow?
A. Regarding pouring water (not during winter) into concrete slabs or a paved ground, when the water may eventually reach grass, Poskim tend to be lenient when there is no need for watering the grass and one does not have that intention. (See Piskei Teshuvos (336: 9-10). One may argue that pouring snow into an already snow covered grass patch during the winter when the ground is likely frozen or soaking wet, does not constitute watering plants or trees. However, Horav Shlomo Miller's Shlit'a opinion is that preferably the snow should be placed on paved ground or similar if possible.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/12/2019 1:19 PM |
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# 2087 Filling the Gaps
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Q. I read that Horav Shlomo Miller shlit'a permitted to spread salt or sand on paved, cemented or concrete surfaces covered with snow or ice in Shabbos, (see question 2073) if there is a need. Later on I heard that he retracted on the spreading of sand. Is that correct?
A. The Rov added that if the paved, concrete or tile covered surfaces, have gaps, cracks or joints that would benefit from being filled in with sand, one should not spread it over them. Since even if he does not have an intention to fix them now (eino miskaven), it is likely that the sand will remain and become an accepted fixture of the floor. He will be then be transgressing on the prohibition of boneh or building.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/12/2019 1:11 PM |
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# 2086 You Can Do This in Your Sleep
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Q. When someone sleeps over food, there is a ruach ra'a or evil spirit that rests on the food and it should not be eaten. Does that apply also to a non-Jew sleeping over food, as the cook taking a siesta in the kitchen of a kosher restaurant?
A. Chakal Yitzchok (41) and others write that there is concern if a Gentile sleeps over food and it should not be consumed. They differentiate between a dead Gentile not creating impurity and the ruach ra'ah or the spirit of impurity when someone sleeps.
However, Toras Chaim (Shavuos 16b) reasons that since death impurity does not apply to Gentiles (Rambam H. Tumas Meis 1: 13 and Shulchan Aruch Y.D. ), the ruach ra'a created by sleep also does not apply. See question above. Similarly, Pri Megodim (O.H. 4: 7) permits a Gentile to pour neigel water over one's hands after sleep.
See question 1620 in regard to food placed under the front seat of a plane.
Horav Shlomo Miller's Shlit'a opinion is to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/12/2019 12:48 PM |
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# 2085 Making Your Hair Curl?
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Q. Our custom is to have long peyos and that they should hang down in front of the ear instead of being curled above and around the back of the ear.
My son's peyos (he is above Bar Mitzvah) refuse to straighten with the use of a brush and they make him look wild and unkempt. Is is permitted for him to use an electric hair straightener to obtain a neater appearance or does using one violate the prohibition of Lo Yilbash?
A. Horav Shlomo Miller's Shlit'a opinion is that using a hair straightening brush or iron, is in principle permitted. since there are also used by men and such men-models are also commonly available in stores.(Some of them are recommended for beards).
You may want to try some hair conditioners or even a simple hot-hair blow-dryer that may have the same effect.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/10/2019 7:59 PM |
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# 2084 A Fast Name for a Speedy Refuah
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Q. A baby girl born prematurely was placed in an incubator, does one wait for name giving and saying sheheyanu until she is out?
A. Horav Shlomo Miller's Shlit'a opinion is that the name should be given as soon as possible and tefilos should be recited with her name on her behalf. However, shehecheyanu should be recited after she is taken out from the incubator.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/10/2019 7:58 PM |
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# 2083 Run and Eat?
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Q. Regarding what Rav Miller said, to start the (Shabbat) day seuda before chatzos, does this same apply to Yom Tov? What about Rosh Hashana?
A. Horav Shlomo Miller's Shlit'a opinion is that it also applies to Yom Tov, and to Rosh Hashana, even when it does not coincide with Shabbos, and an effort should be done to start the seuda before chatzos if possible.
The Rov pointed out that in regard to Rosh Hashana not on Shabbos, Poskim disagree if one is permitted to fast. Shulchan Aruch (O.H. 597 :1), rules that one is not allowed to fast, while Remo (ibid. 3) also quotes the opinion of those who on the contrary, maintain that it is a mitzva to fast. However, Mishna Berura (ibid. 12) and others assert that the Halacha follows Shulchan Aruch.
As pointed out on question 2062 one may drink something before davening so he will not be fasting on Yom Tov.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/10/2019 7:35 PM |
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# 2082 No Danger In These Nails
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Q. Some people are careful to burn or bury the nails cut, or at least to swipe them and remove them and not step on them, since there is danger. Does that apply also when they are the nails of a goy (found inside a kosher restaurant bathroom used by waiters)?
A. Mishna Berura (260: 6) mentions that indeed when the nails are moved from the location they fell, preferably to another room, they cannot do any harm. Melachim Omanaich (14: 18) quotes Horav Chaim Kanievsky Shlit'a that it does not apply to gentiles, as they also are not affected by the ruach ra'ah or the spirit of impurity that rest on one's hands after sleep.
Horav Shlomo Miller's Shlit'a opinion is to be lenient
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/8/2019 4:38 PM |
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# 2081 Yes or "Snow"?
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Q. Can a child throw snowballs on Shabbos or make a snowman?
Can one use snow to block high winds from blowing through the bottom of a side door that does not close properly, during a very windy Shabbos?
A. Mekor Chaim (320: 13) rules that the melochos of dash (threshing) and boneh (building) are transgressed when making snow balls, and one should stop youngsters from making them during Shabbos.
Shemiras Shabbos K' (16: 44) also maintains that making snow balls or snowmen, is prohibited during Shabbos. However, Piskei Teshuvos (320: n. 210) quotes Be'er Moshe (6: 30) that one does not have to stop minors from creating them on Shabbos.
Horav Shlomo Miller's Shlit'a opinion is also that one should avoid making them. However, the Rov permits using snow to create a block to stop high winds from blowing through the bottom of a side door that does not close properly, during a very windy Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/8/2019 2:53 PM |
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# 2080 Is it Mine or "Your"Zheit?
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Q. If someone who does not regularly attend this minyan, shows up and claims that he has yohrtzheit, should he be given priority to daven for the amud, or do the avelim who constantly daven there take precedence?
A. Horav Shlomo miller's Shlit'a opinion is that the Avelim who constantly daven there preempt the yohrzait, and they will daven for the amud.
However, if the yohrzait attends even only once a week, but does so regularly, he may gain priority over the other avelim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/5/2019 5:00 PM |
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# 2079 Shecheyanu Every Day
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Q. This question may seem zany, but I always wondered if G-d creates the world every day as we say in davening; hamechadesh bechol yom tomid maaseh bereshis, why is it then that we don't say every day the bracha of shecheyanu?
A. Actually we do say something remarkably similar to the common Shechecheyanu, at least twice a day at the modim derabanan, when repeating aloud the amida;" brachos vehodaos... al shechechyisanu Vekiyamtanu," which is basically that same blessing. Besides there are numerous other brachos and tefilos thanking Hashem for all miracles and gifts created, such as the bracha of yotzer hameoros you quoted.
Rabbi A. Bartfeld
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Posted 3/5/2019 4:48 PM |
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# 2078 A Dog in Wolf's Clothing?
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Q. I enjoy going dog sledding with the family in winter. I noticed that not all dogs used are always huskies, sometimes one or two white wolf dogs breeds are added to the pack. Is that a problem since one is working with two different kind of animals? (Lo tacharosh or do not plow with two different species yoked together).
A. Huskies and wolves are often mistaken for one another, they are actually two totally separate breeds of animals. Unlike a wolf, a husky is a domesticated animal and, although related, the two are completely different species. A wolf dog is a canine produced by the mating of a domestic dog (Canis lupus familiaris) with a gray or white wolf (Canis lupus). They are usually stronger and faster than huskies, but they may not be allowed in certain states and provinces. (from Wikipedia and others).
Horav Shlomo Miller's Shlit'a opinion is that since they may be a mixture of two distinct species, one should avoid doing work with two or more off them together.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/5/2019 4:40 PM |
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# 2077 What's in a Name?
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Q. When describing someone to someone else is it Loshon Hara to use phrases or descriptors such as ... “she’s /he’s a little heavyset “ to get the person to recall who you are speaking about. Or other obvious physical attribute which would jog someone’s memory but which may not be the most appealing...(acne, twitch)?
-Also this would be strictly for describing purposes not to chas vshalom make fun of that particular feature.
2. Is it safe to say that descriptors such a “short” / “tall” are totally fine..?
Thank you very much.
A. Chavos Yoir (152) explains the use by some Sages of the disparaging title "tardo" (Baba Kama 105, Baba Metzia 20, et al), that means fool or boor (Rashi), and other similar derogatory titles, as said in the heat of a friendly Torah debate and not in any insulting way. (See also Sanhedrin 59, on yarod nali, Pesachim 34b, Zavachim 60b on Babbloe tipshoei etc.).
It was also common to name Sages by their occupation as in Rav Yochanan Hassandlar, Shimon Hapekuli, Rabi Yehuda Hanachtum and others. Rav was named Ava Aricha because of his exceptional height. (Chulin 137b), while Shemuel was called Gutza, as he was short (Nedarim 50b).
Horav Shlomo Miller's Shlit'a opinion is that when a slightly detracting personal asset is used only for identifying purposes, and not with constancy, it is permitted, since no ill intentions are involved.
The Rov added that the tone and form of the reply is essential in allowing the description.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/5/2019 4:29 PM |
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Important Numbers
