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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1916 The Making of a Martyr
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Q. If an individual who identifies as Jewish but is L'Halacha not Jewish, was murdered because he was a Jew. He was killed by gun shot while the murderer yelled "all Jews must die".
Is it considered that he died Al Kiddish Hashem? A Jewish friend want's to say kaddish. Is it appropriate to say Kaddish and learn a Mishna for them? We typically wouldn't do so for a Gentile.
A. Rambam (H. Teshuva 3: 5) maintains that Chasidei Umos Haolam deserve a place on Olam Habba. On H. Melachim (8: 10-11)he defines the virtuous Gentiles as the ones who keep the Seven Noachide mitzvos.
Talmud (Bava Metzia 114b) relates that Rabah Bar Avuha met Eliahu on a non Jewish cemetery.
Medresh Talpios (Anaf Eliahu Moshiach) comments that he went there to save the soul of a Gentile buried at that place. He was being taken to Gehenam, but since he had done favors to Jewish people in his lifetime, he was saved. See Yechave Daas (6: 60) that permits to recite kaddish on such a Gentile. See also Teshuvos Vehanhagos (2: 43).
Beohala Shel Torah (p.312) quotes as a remez to the above, the verse that establishes the nusach and form of kaddish; "Vehisgadalti Vehiskadashti ...Leinei Goyim Rabbim, And I will reveal Myself in My greatness and in My holiness and will be recognized in the eyes of many nations."
Chevel Nachalasso (40) addresses the case of a non-Jewish Israeli soldier, killed by Arabs, whether he is considered being Chasidei Umos Haolam, since he gave his life for protecting the Jewish people.
Horav Shlomo Miller's Shlit'a opinion is that in principle it is better to avoid reciting kaddish, but other tzedaka mitzvos, could be done in his name.
The Rov added a caveat, to consider well the surrounding group and circumstances of the mourning process involved, as one may incur in joining or supporting a non-kosher event.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/9/2018 11:28 AM |
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# 1915 A Show of Clean Hands
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Q. When I leave the house, I would like my hands to be clean (for learning, making brachot, etc). My problem is that I put my shoes on by the front door and usually will touch my shoes, making them too "unclean" to say brachot, etc. If going back to the kitchen sink to wash is not an option (eg. shoes are too dirty/wet in winter), then what other options do I have? For example, would hand sanitizer work? How about hand moisturizer cream? Any other valid suggestions? Is wiping on a clean surface (eg. clothing) an acceptable alternative or its that really "b'dieved"?
A. See question 1064 in regards to washing hands after bloodletting or medical interventions, where we explained that there are different types and reasons for netilas yodaim. In some cases you require a keli or proper utensil as well as acceptable water for netilas yodaim, specially when a brocho is to be recited.
Horav Shlomo Miler's Shlit'a opinion is that when cleaning hands for the purpose of reciting brochos or learning Torah, when no ruach ra'ah is an issue, if no water is easily available, it suffices to clean with hand sanitizer liquids or gels. See also question 1727 in regards to washing hands after using a bathroom in our days.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2018 2:27 PM |
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# 1914 Greatest of All Time
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Q. My wife and I are debating how to name our next child to be born BE'H soon. We know he is a boy, and there are two equally reserving uncles that merit the name to be given. The names are Moshe and Avraham. We don't give a double name in our family. All things being equal, what name does Rav Miller shlita, recommend?
A. Their seems to be an apparent discrepancy in the words of our Sages as to which of our greatest spiritual leaders is more prominent, a few of the sources are hereby quoted.
From one side it would appear that Avraham Avinu was after all first to ascertain and conceptualize Hashem's Creation and rule of the universe and to spread that knowledge to the world at large. He is named the Merkava or chariot of the Shechina (Midrash and Zohar, Sheloh Lech Lecha, et. al.). He is mentioned in the first bracha of the amida, while Moshe Rabbenu is not mentioned at all. The Jewish Nation is named after him, as it is written; (Tehilim 47: 10) The people of the G-d of Avraham, and we are all considered his descendants. On the beginning of Parshas Voero, it seems that Hashem praised Avraham Avinu's acceptance as compared to Moshe, and called him to account for his harsh words of complain.
On the other hand, the most salient and most often mentioned personality in the Torah is after all Moshe Rabbenu, the one who brought it down and taught it to us. The Torah ends with; And there was no other prophet who arose in Israel like Moshe, whom Hashem knew face to face. Rambam (H. Teshuva 5: 2) writes that "every person can be a tzadik as great as Moshe." The fact that the Rambam chose Moshe and not Avraham as the example to emulate, would indicate greater prominence. Talmud Chulin (89a) states in regards to the quality of humility that it is greater what is said about Moshe than what is said about Avraham. Talmud Rosh Hashana (21b) teaches that fifty are the Gates of Understanding that were created in the universe, forty nine were given to Moshe, as the posuk (Tehilim 8: 6) teaches: "You have made him slightly less than divinity, and You have crowned him with glory and majesty."
As it is apparent, there is no comprehensible or distinct indication as to which is the greater and more prominent of our historical leaders, and no clear suggestion as to which is the better name to give the newborn.
Therefore, Horav Shlomo Miller Shlit'a opinion is that it is best for the father to daven to Hashem to grant him the wisdom and do the right choice.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2018 1:58 PM |
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# 1913 The Spirit of the Law
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Q Why should not "Dina Demalchuta Dina" apply to all wills, and therefore become valid according to Jewish Law?
A. Some contemporary Poskim indeed maintain that secular wills are Halachically valid based on the principle of dino demalchuso dino, which translates as the law of the kingdom governs This obligation applies mainly in civil law, and not in matters of ritual law.
Igros Moshe, (E.H. 1: 104) mentions: "that although we are dealing with a gift to be made after the death of the donor, and there is no such thing as a gift after death, as the object no longer belongs to the donor and such a gift is therefore not valid in Jewish law, nevertheless, according to the law of the land a person can legally transfer with effect after death money or any other object which at that time obviously no longer belongs to him or her … but in essence it is clear, according to my humble opinion, that a testament of this kind, the dispositions of which will certainly be put into effect by the authorities of the country, does not need a kinyan as one could not imagine a more effective kinyan than this. Hence, since a kinyan is not necessary, the beneficiaries can uphold their right also against those persons who are the proper heirs by Torah law."
Achiezer (3: 34) also sponsors the principle of dino demalchuso since it makes the receiver a muchzak.
However, a number of Poskim disagree, and follow the opinion of the Remah, that it does not apply in monetary conflicts between two Jewish individuals, for if it would then all the monetary laws of the Torah would become void (Remah C.M. 9: 11, 253: 32) Pischei Choshen H. Yerusha 4: 34).
Binyan Ariel (p. 170), Minchas Yitzchok (6: 164) and other Poskim advise to make a proper tzavaah or testament following Halacha, but at the same time also write a legally executed will, that supports the tzavaah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2018 1:30 PM |
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# 1912 Pass it Down or Pass it Up?
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I have a number of questions in regards to inheritance
Q. Is a secular will written by an attorney valid according to Halacha?
A. In principle a secular will, by which an individual estate is divided according to his own wishes and does not follow the dictum of the Torah, may not have any Halachic validity, since it takes effect after the death of the bestower.
According to Halacha, dead people have no rights over the property they owned while they were alive. Therefore, they have no right to dictate what happens to their property after they die. (Shulchan Aruch C.M. 258: 2)
The above greatly differs from secular law which, in principle, recognizes the right that people have to testamentary independence and can do whatever they want with their property after their demise.
See next question.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2018 1:23 PM |
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# 1911 Right on the Money
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Q. How come Abraham Avinu, who kept the complete Torah including eruv tavshilin, gave all his possessions to his son Yitzchak, thereby violating the mitzva of yerusha, as Shmuel says (Kesubos 33a); Don't take part in a transference of yerusha even from a bad son to a good one?
A. A number of answers are given; Rabbosenu Baalei Hatosafos explain that they were all converts and as the Talmud (Kidushin 17b) teaches; a ger does not inherit his father the ger.
Machane Yehuda (282) quoted by Yabia Omer (C.M. 8: 10: 2) maintains that it does not apply when the son removed from the inheritance is an idolater, as Yishmael was. .
Beer Sheva adds that the reason the Talmud gives is that one does not know if in the future, in another generation, a good son may result from this evil son. In Yishmael's and his other children case, Avraham Avinu foresaw with ruach hakodesh, that there were not to be good descendants.(See also Igros Moshe C.M. 2: 50, as this principle applies today).
Maharsho (Chidushei Agodos - Sanhedrin 91a) opines that since Sarah Imenu was his principal wife, so was her son.
Horav Shlomo Miller Shlit'a pointed out to what the Mizrahi (ad loc.) and others explain, namely that the posuk itself dictated; Ki Beitzchak yikareh lecha zera - Yitzchak will be your son.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/2/2018 5:34 PM |
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# 1910 Shtick Or Treat
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Q. A meshulach from Israel, staying in my home went collecting last night (Halloween). He approached a house with a mezuza and a woman (possibly a babysitter) gave him a bag of candies (kosher). Can he eat them?
A. Quoting question 1485; "We have some Modern Orthodox neighbors that let their kids join the others in the block (many Jewish) and go around collecting candies on Halloween, is that permitted? Should we advise them not to do it? Can we give children that ring our bell candies?"
To what we answered: "Halloween is a shortening of All Hallows’ Evening, also known as Allhalloween, or All Saints’ Eve, is a festivity observed in a number of countries on 31 October, the eve of the Western Christian feast of All Hallows’ Day. It begins the three-day observance dedicated to remembering the dead, including saints (hallows), martyrs, and all the faithful departed.
It is widely believed that many Halloween traditions originated from ancient pagan Celtic harvest festivals, particularly the Gaelic festival Samhain, and was Christianized as Halloween by the early Church. Today’s Halloween customs, are a combination of Celtic, Roman and Christian holidays. In essence, Halloween is not a secular holiday.
Halacha prohibits celebrating gentile holidays. (Remah Y.D. 178: 1). Even though some gentile holidays today may not considered idol worship, the law which commands us not to behave in the customs and manners of the gentiles, still applies.
Therefore, Horav Shlomo Miller's Shlit'a opinion is to refrain from letting children join others on their Halloween traditions. However, if there is an issue of chilul Hashem, the Rov maintains that you may give candies to the children that visit you."
Nevertheless, the Rov opines that in our case the meshulach, may keep the bag of candies given to him, and it is not considered as a "matan betous" or a mistaken gift. The reason is that after all it is only a small token gift, that people really don't mind giving to all, especially in our case that the givers seem to be Orthodox Jews.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a.
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Posted 11/2/2018 12:14 PM |
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# 1909 Standing by the Falling Ill
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Q. Someone suffers from epileptic attacks or seizures that make him totally unconscious and unaware of his surroundings, he usually recovers after a half an hour, but has no recollection of what happened. If that happened in the middle of a meal does he have to wash again and make hamotzi?
Is it considered like falling asleep for the purpose of making birchas Hatorah?
A. Mishna Berura (47: 22) writes that the ruling of Shulchan Aruch that even after a lengthy interruption in learning Torah, as when one goes to work during the day for many hours, he does not have to repeat Birchas Hatorah when he learns again, applies even when there was no original intention to return to learn. Poskim explain that the reasons are, firstly, that all the needs that a person takes care off during his day are mostly necessary for being able to continue learning Torah. (Maagid Taaluma - Brochos 11b). Additionally, all activities in our life including eating, sleeping or attending other bodily necessities, are ruled by Halacha and the mitzvos of the Torah. Therefore, one does not disassociate or is "masiach daas" from the Torah study while doing them. (Mishna Berura ibid.).
However, Poskim debate whether the above applies also to someone who temporarily looses cognition and is not in control of his mind (Itim cholim veitim shoteh), since at that time he is totally unaware and in a state that lacks any perception and reason. (Eretz Tzvi 1: 18, see Piskei Teshuvos 47: n. 109 regarding one who looses consciousness due to severe drinking).
Horav Shlomo Miller's Shlit'a opinion is that if the attacks are common and expected, he should not repeat the brocho.
However, if the seizure occurs in the middle of a meal, after one recovers he can recite birchas hamazon, if still within the time of digestion. If one desires to continue eating one should wash hands again, eat a kezais of bread with a brocho, before returning to the meal and reciting birchas hamazon.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/1/2018 5:07 PM |
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# 1908 The Matzav of a Matzeiva
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Q. Whom do you ask about minhagim? I recently saw many tombstone inscriptions from Bratislava (Pressburg), and all mention the mother’s name and not the father. I’d like to know the source & origin of the minhag (I think the rationale is that in the olam harmed one must be certain, something possible only about the mother).
Pressburg was heavily influenced by the Chasam Sofer, so I wonder if he is the source?
Thank you.
A. Betzel Hachochmo (3: 91) indeed mentions that in Pressburg and adjacent places the minhag is to mention the mothers name not only in the matzeivos, but also in the resulting prayers for the niftar. One reason he provides is that when praying one may want to stress the truthful and certain identity of the departed, which is stronger when related to the mother. Gesher Hachaim (1: 31: 2: 14) mentions that Sepharadim have the minhag to mention the mother's name as opposed to Ashkenazim.
Nitei Gavriel (Avelus 2: 66: 6) quotes different traditions, including those who mention both parents names (minhag Amsterdam). See also Melamed Lehoil (1: 23) an Otzar Hayedios (37).
Horav Shlomo Miller's Shlit'a opinion reflecting other Poskim, is that one should follow the minhogim of his family and community.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/31/2018 11:09 PM |
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# 1907 Open To Question
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Q. (Re- question 1906). In the above case, if someone purchased pesicha as an honor, does he have to comply with his promise and pay his donation if the doors could not be opened, but you can see the sefarim?
Would it make a difference if you are Ashkenazi or Sepharadi?
A. Horav Shlomo Miller's Shlit'a opinion is that he would have a valid argument that his intention of donating, was only given if the pesicha was done properly and as is commonly done.
It is conceivable that if the spaces between the bars are large enough to introduce one's hands and open a Sephardic standing Sefer Torah, one may indeed in need, read it when still inside the Aron Hakodesh. However, as far as the honor of the pesicha given is concerned, the giver may maintain the above argument and claim that he was not given a proper kivud.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/31/2018 12:43 PM |
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# 1906 An Open or Closed Door?
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Q. The Aron Hakodesh in the shul I daven, has a proper paroches curtain. The doors behind them are made of artistic bars that permit seeing the sifrei torah inside the ark. Often they are locked with a chain and lock. If someone gets pesicha for selichos or avinu malkenu, does he have to unlock the doors? (You can see the sifrei Torah, and sometimes the key isn’t readily available).
A. The purpose of the Aron Hakodesh doors and the paroches curtain is debated by Poskim. Maharam Padova (82) and others maintain it serves the Aron Hakodesh, since it is appropriate to separate between the holy and the mundane.
Terumas Hadeshen (I: 68) opines that since it is used primarily with the door of the Aron Hakodesh closed, it does not touch the Sifrei Torah and also does not even directly separate between the sefarim and the congregation, it is only a utensil of the shul. Remah (O.H. 154: 6) rules accordingly that the paroches we place in front of the Aron Hakodesh, has only the holiness of a utensil of the beis haknessess and is not considered a direct service vessel or tashmish to the Torah.
The above may make a difference in our case regarding whether one may hang the paroches before the Aron Hakodesh on Shabbos. We rule (See Shulchan Aruch, O. H. 315: 1), that it is forbidden to erect a vertical partition only when it serves a defined, Halachic function (as the wall of a sukka). According to the Terumas Hadeshen the paroches lacks a defined, halachic function but just serves for added tzenius or modesty.
Horav Shlomo Miller's Shlit'a opinion is that it may be considered pesicha, when you can actually see the Sifrei Torah through the bars of the doors after you open the paroches, in case of need and tircha detziburo to fetch the keys.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/31/2018 12:34 PM |
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# 1905 A Kuck to this Tire
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Q. On Shabbos police chalked my car tire so that they could come back later and ticket me for parking for more than three hours. Is there permissible way for me to clean off the chalk?
A. Horav Shlomo Miller's Shlit'a opinion is that if the marking does not constitute any letter or expressive sign but just a plain simple line mark on a tire, one can make it somewhat wet and then clean it off and remove with a (pre-cut) paper towel or similar, as one would clean a plastic tablecloth.
There may be no issue of violating any dina demalchusa or a government law, since they may not even legally place a mark on your car. (See Los Angeles Times (Aug 02, 1989): Woman Not Guilty of Wiping Off Chalk Mark to Avoid Parking Ticket. However, by-laws do change from location to location)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/31/2018 12:07 PM |
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# 1904 Count One's Blessings
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Q. I'm wondering if it would be permissible to listen to a mussar shiur (on mesilat Yesharim) in the morning while getting dressed,etc. (before having said the birkat HaTorah. I think I've learned that most poskim do require birkat HaTorah to listen to Torah, but I've also heard that it may only apply to certain Torah subject (Chumash, Gemara, etc) and that it would not apply to Mussar. Can you please give a p'sak if listening to mussar would be allowed before saying Birkat HaTorah. (note: I would have already washed netilat yedayim, used the washroom, and be mostly dressed!).
Thank you
A. Shulchan Aruch (O.H. 47: 4) rules that one just thinking to words of Torah, does not have to recite Birchas Hatorah. Mishna Berura (ibid.: 7) quotes Hagra's opinion that even thinking requires a blessing and mentions that one beginning his learning, should at least say some words, so the brocho will refer to those words actually verbalized. However, many Poskim differentiate between merely thinking and actually listening to words of Torah, as Shaarei Teshuva (ibid. 3) explains, since "shomea keone" or listening is tantamount to answering, will apply.
Leket Hakemach Hechodosh (47: 19) quotes Chasam Soffer that for just thinking divrei Torah, it suffices to also just think the blessing of the Torah.
In regards to learning mussar, Horav Shlomo Miller's shlit'a opinion is that in the unlikely case were no p'sukim or words of our Sages are said and only basic and elementary ethical or philosophical principles are mentioned, no brocho is required.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/31/2018 12:11 AM |
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# 1903 Mystery Meat
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Q. Where does the Gemara say a Ben Pakua is Mutar to eat?
A. Ben Pekuah is the live offspring of a Kosher pregnant animal found inside of the properly slaughtered parent after the Shechita. The Talmud (Chulin 74a, 69a) explains why and in which situations it is permitted without undergoing shechita, and quotes a biblical source (Vayikra 11: 3).
Shulchan Aruch (Y,D. 13: 2) and other Halacha sefarim explain further details. See Rambam (H. Macholos Assurim 5: 6).
See also question 984 in regards to mass-producing Ben Pekuah meat.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/30/2018 11:57 PM |
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# 1902 Easy on the Eyes
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Q. Re- last answer (1901) that eye ailments can be considered life threatening. Does one recite the hagomel bracha after an eye cataract operation?
A. Horav Shlomo Miller's Shlit'a opinion is that a common cataract operation is in our days a rather simple and fast medical intervention. It usually takes only about one half an hour and the patient goes home immediately. Therefore, no hagomel should be recited, unless there are other complications such as advanced age or chronic ailments that create an added significant danger. However, if someone else is reciting the brocho, one may ask that person to be motze and include him in his blessing.
However, the Rov stressed that other significant eye operations, as explained in the previous question, qualify as danger of life and may qualify for hagomel recitation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/30/2018 11:56 PM |
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# 1901 An Eye on an Eye
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Q. Can eye drops be used in Shabbos after a cataracts operation?
A. Our Sages teach (Avodah Zarah 28b): “A man’s eyes are connected to his heart.” Thus, if we see that one’s eye is in danger, it is equivalent to an ailment in the person’s heart and one can desecrate Shabbos in order to prevent his death. Therefore, Shulchan Aruch (O.H. 328: 9) rules that when one's eye is so irritated that it emanates blood, purulence or constant tears from pain, one can desecrate Shabbos to cure it. Mishna Berura (ibid. 22) explains that it is tantamount to life danger.
Poskim write that if one experiences a sharp and strong eye inflammation, sharp eye pains, an eye injury, or a severe loss of vision, Shabbos should be desecrated, even if these symptoms occur only in one eye. (Eglei Tal - Tochen 17, Shemiras Shabbos K. 34: 8, Halichos Shlomo, Ohr Letzion 2: 47: 27, et. al.).
Horav Shlomo Miller's Shlit'a opinion is that eye drops are permitted after an eye operation such as cataracts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/30/2018 11:10 PM |
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# 1900 The Empty Nest?
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Q. The Rashbo (Teshuvos 5: 115) offers a most novel third interpretation on the meaning of "Koneh Shamaim Vaaretz" (14: 18). He claims it means a nest, as in "ken tzipor." Does that not contradict what is written in answer 1835 that; "Horav Shlomo Miller 'sShlit'a opinion is that throughout Maseches Kinnim and many other Talmudic teachings, a "Ken" means a couple of birds?
A. Horav Shlomo Miller Shlit'a explained that the interpretation of the Rashbo is obviously said as words of drush or remez, since the shoresh and root of the word "koneh" is totally different than the word "ken". The Rov pointed out to the Sefer Hashorashim of the Radak (p.658), that the shoresh of "ken" is "kanan".
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/28/2018 10:42 PM |
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# 1899 Abraham Hacohen?
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Q. How come there is no mention that Avraham Avinu, who kept all mitzvos, made a pidyon habben when Yitzchok was born?
A. Horav Shlomo Miller Shlit'a explained that Avraham Avinu was considered to be a Cohen as mentioned in a number of midroshim, see also Ohr Hachaim (14: 18).
Besides, the Rov mentioned that it is unlikely that the mitzva of pidyon habben applied, before yetzias Mitzraim, since the holiness of the first born was not determined yet, as the posuk (Shemos 13: 15) clearly states: "And it came to pass when Pharaoh was too stubborn to let us out, Hashem slew every firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast. Therefore, I slaughter [for a sacrifice] all males that open the womb, and every firstborn of my sons I will redeem."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/28/2018 10:32 PM |
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# 1898 Under Cover
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Q. Can the cover of the challos on Shabbos be transparent such as a plastic bag?
A. The Tur (O.H. 271) quotes Talmud Yerushalmi that the challah is covered so that it should not feel embarrassed for not being chosen for kiddush, since according to the verse describing the bounty of the Land of Israel – “A land of wheat, barley, grape, fig and pomegranate; a land of oil-olives and date-honey” (Devarim 8: 8) – it is the bread that should take precedence in the order of brochos.
Therefore, some Poskim are stringent and maintain that a transparent, see through, or with open spaces cover should not be used. (B'riss Olom - Kiddush 35, Minchas Shabbos - Shiyore Hamincho 77, Nishmas Shabbos p. 75, et. al.).
Shemiras Shabbos K. quoting Horav S. Z. Auerbach zt'l permits their use. Others assert that the cover should be white as a signal to the color of the monn. (Tehila Ledovid 271: 13).
Horav Shlomo Miller's Shlit'a opinion is that on the onset (lechatchila) a proper cover should be used. However, at the time one partially uncovers the chalos, places his hands on them and recites the brocho, a remaining plastic cover will suffice.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 10/26/2018 12:11 PM |
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# 1897 Everything About the Kitchen Sink
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Q. With a large family and a moderate size sink, we need the Friday night Shabbat dishes out of the sink after the meal, so we pack them into the dishwasher. (Usually we will not need these plates again on shabbat.) The problem is that if they are not rinsed off fairly well, then the dishwasher will not clean them properly and perhaps it can lead to problems with the dishwasher. It would seem that rinsing them off before putting them into the dishwasher is "preparing for the weekday", so I'm wondering what I can do. 1) Running them under the water briefly will remove some of it, but often doesn't remove enough of the food stuff. 2) if I move the plate around under the stream of water so that the stream of water hits the spots where the food is, that direct water pressure will usually take off enough of the leftovers. 3) For more stubborn pieces of leftovers, a quick & light scrub with my thumb would do the job. Are any of these permissible or do we need to place them into the dishwasher dirty and then remove them all after Shabbat to properly rinse them, then put them back in to be cleaned (which we would rather not do, as there is already so much cleanup after Shabbat!)
A. See question 968 in regards to storing used dirty dishes in the dishwasher to keep the kitchen clean during Shabbos (if no light goes on or off). We wrote; Poskim permit storing dirty dishes or soiled clothing in a washing machine if the purpose is to keep clean the house and not to prepare or set up to save time after Shabbos. (Igrois Moishe 4: – 39 Melochos p. 115 et. al.).
Mishne Halochos (4: 43 and 4:44) explains that there is no “ma’aras ayin” prohibition involved by placing oneself in a situation where an onlooker may suspect that one is about to wash the dishes or the clothing on Shabbos, if customarily during the weekdays one also stores away the dishes and washes them at a later time, when the machine becomes full.
Horav Shlomo Miller also advises not to place on Shabbos the dishes each one orderly and separately inside the racks, ready to be washed, but rather to just pile them up and get them out of sight.
On question 306- 307 regarding lightly soaking soiled dishes with cold water after meals on Shabbos, we wrote: It is forbidden to prepare on Shabbos for the weekdays even on arrangements that do not qualify as melochos by themselves, and involve only slight effort such as soaking dishes or fetching wine (Mishna Berura 503: 1).
However when there is a likely possibility that they will be still needed during Shabbos, even after Seudo Shlishis (ibid. 323: 28), or they create a foul odor or will attract insects, they could be soaked in cold water as needed.(Sh’miras Shabbos Kehilchoso 12: 2). The Rov's opinion is that it is also permitted to add liquid soap to the water when needed now to avoid foul odors or attracting insects.
In regards to scrubbing on question1512 we wrote: The prohibited melacha of melaben or cleaning usually applies to materials that absorb liquids such as fabrics and clothes. Washing dishes, pots and pans is permitted in cold water, when needed for that Shabbos. (O.H. 323: 6, in regards to leather shoes). It is permitted to rub and remove from a dry plastic tablecloth a dry stain with a dry cloth. (similar to O.H. 302: 6, Mishna Berura ibid. 26), but no wet cloth, napkins or paper towels should be used; neither should they be used to collect or clean spilled liquids, as you will come to squeeze the wet materials. You may however use a rubber squeegee or non absorbent material to remove or push aside spilled liquids from the plastic or water spilled for cleaning purposes. However, vigorous rubbing or “shifshuf” should preferable be avoided. See Shemiras Shabbos Kehilchoso (12: 41). See also Igrois Moshe (Y.D. 2: 79).
Horav Shlomo Miller's Shlit'a opinion is that there is basically no difference in the various kinds of plastic tablecloths in regards to the above question or between the different communities who use them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/26/2018 12:06 PM |
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Important Numbers
