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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2190 The Matzav of the Matzeva
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Q. I find it very hard to get together a minyan for a Hakomas Hamatzeva. Do you need a Minyan present or can you say kaddish in shul, before or after?
A. Horav Shlomo Miller's Shlit'a opinion is that it is preferable to have a minyan present, so kaddish can be recited leiluy nishmas and in merit of the deceased. However, if no minyan is available, the customary ceremony can be done without it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/27/2019 10:56 AM |
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# 2189 Let The Party Begin
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Q. Can one make a Lag Baomer party (with a siyum) this year Wednesday night, (Lag Baomer is Thursday), after the shekia, with music?
A. Poskim disagree if marriages are permitted on the eve of Lag Baomer. Some maintain that the simcha applies only to the day itself and since Halacha often dictates that "miktzaz hayom kekulo" or part of the day counts as a complete day, they can be performed from the morning of Lag Baomer, but not on the prior evening. Others maintain that weddings are permitted on the eve also (See Chasam Sofer, O.H.: 142, Minchas Yitzchok 4: 84, Igrois Moshe 1: 159, on others).
On question 161 in regard to the earliest time one can cut hair on Lag Baomer, and if it can be done erev Lag Baomer after already reciting maariv, following the plag hamincha, we wrote: "Remah (O.H. 493: 2) rules that one should wait until the morning of Lag Baomer day for having a haircut. Mishna Berura (ibid. 10) explains that it refers to after the netz. However, he points out (ibid. 11) that there are Poskim who permit a haircut on the night before, from Shaar Hatziun (ibid. 12) it seems that he does not agree with them.
Nitei Gavriel (Pesach 3, 49 n. 21) explains that the above depends on the minhag of reciting or not reciting tachanun during mincha erev Lag Baomer.
Horav Shlomo Miller’s Shlit”a opinion is that even for those who permit hair-cutting on the night before, they definitely not include the time after the plag before nightfall, despite having prayed maariv after the plag"
In our case: Horav Shlomo Miller's Shlit'a opinion is that if one maintains that minhag, one can celebrate with music after nightfall and in need from after sunset.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/24/2019 2:10 PM |
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# 2188 Need a Lawyer?
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Q. A college student is taking a math class that is very difficult for him, so he paid his brother to do the homework assignments for him. (His major is law, but they require taking this math class). Did he transgress by doing this, and if so, what should he do now? Should he go to the professor and confess and instruct the professor to take off points?
A. Horav Shlomo Miller's Shlit'a opinion is that this student certainly engaged in a forbidden behavior that involves a number of prohibitions such as gneivas daas or deceiving others, midbar sheker tirchok, avoiding falsehood etc.
However, the Rov pointed out that we are after all dealing with a homework assignment, that students take home and can usually consult books and the internet or ask teachers and others. Therefore, depending on the case, "confessing" may create an unnecessary chilul Hashem, and common sense should prevail.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/24/2019 2:06 PM |
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# 2187 The Purim Lag Cust-omer
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Q. Shulchan Aruch (428) writes that Lag Baomer is always the same day of the week a Purim. (Siman P'lag). What is the connection between them?
A. Many different interpretations have been given to the connection between the two unalike festivities. To mention only a few; some dwell on Cabalistic teachings that are common to both (Imrei Noam, Givaas Pinchas, et.al.) Others, stress similarities such as the unity of the Nation, that when it was lacking it was the cause of the threat and danger, but when it was mended it became the source of salvation. (Sheloh, quoted by Vayechi Yosef: p.254).
The development and advancement of the non-written parts of the Torah, such as the Torah Shebaal Peh and the Toras Hanistar, is also mentioned (Chazon Lamoed: 18).
R"N of Breslov (Otzar Lag Baomer p. 128) maintains that both days are unique and unparalleled in their attribute and dimension of Hashem listening to our tefilos and prayers and both are comparable to Yom Kippur.
Others see the nexus in the minhag of some of attending the kever of Rashbi during Purim also.
Horav Shlomo Miller's Shlit'a opinion is that the association may relate to the "Venahapoch Hu" or total inverse or opposite change, that characterized both occasions.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/24/2019 1:58 PM |
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# 2186 An Eye On the Eyes
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Q. A talmid chacham who has a minhag to remove his spectacles from his face whenever he goes outside to avoid seeing forbidden sights - what should he do when he walks in the reshus harabbim on Shabbos? Should he be concerned that he may inadvertently remove his spectacles due to his weekday habit? If so, what should he do?
A. Horav Shlomo Miller's Shlit'a opinion is that, he may secure his glasses on Shabbos with a customary strap or chain, so he will remember not to remove them.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/24/2019 12:34 AM |
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# 2185 A Close Shave?
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Q. Is it better when Lag Baomer falls on a Thursday to wait to cut hair and shave until Erev Shabbos?
A. This shaila was already addressed on question 1703 where we wrote: "Horav Shlomo Miller’s Shlit’a opinion is that it is unnecessary to wait until Friday and if he wishes he can cut his hair on Thursday and it would be considered Likvod Shabbos.
Although, some Poskim may disagree, the Rov stressed that this is permitted lechatchila, on the onset.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/23/2019 11:40 PM |
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# 2184 Son with a Gun
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Q. This may seem as a strange question, but it is important to my young sons. They learned of the tradition of playing with arch and arrows on Lag Baomer, but we could not find one set that is safe for them to play.
Can they use instead some soft dart guns that are safe and they already have? After all they work on the same principle of creating energy, does it matter if it is by pulling a cord or a retracting a spring?
A. On question 1706 we provided five reasons for the Lag Baomer’s minhag of children playing with bows and arrows, three of them apply basically only to the traditional bow and arrow, and not to other symbolic weapons, they are:
"Bnei Yisaschar, (Iyar: Ch. 4) mentions that the rainbow or keshes (bow) first appeared after the mabul (flood), and symbolizes Hashem’s promise to never again destroy the world by flood. Our Sages teach that the rainbow appears when the world is deserving penalty. However in his generation, the merit of Rabi Shimon bar Yochai protected the world and no rainbow appeared during his lifetime.(A similar teaching is mentioned on Kesubos 77b, in regards to Rabi Yehoshua ben Levi).
An alternative thought. Rashi explains that Yaakov Avinu refers to a bow as a metaphor for prayer (Bereshis 48:22). This is based on the fact that Esav sought favor with Yitzchak with bow and arrow and was blessed by him with weapons of war (Bereshit 27:3, 27:40), whereas Yaakov’s tool is his voice which he uses in prayer (27:22). There is also a play on words because “bekashti”ť, “with my bow”ť, can be read “bakashati”ť, my prayer.
Others explain that with a bow and arrow, the tension in an arched bow is exploited to propel a missile to great distances, the more one pulls on the cord, the farther the arrow will reach. Similarly, the name of the Yom Tov that Sefira leads to is Shavuos, presumably because the essence of the festivity lays in the preparation and hachonos for the Yom Tov done during the weeks of the Omer. As the pasuk reads, (Shemos 34: 22, D’varim 16: 10) “Veasisa Chag Hashevuos,”ť the Yom Tov requires making and all that is done during the weeks of sefirah.the more you prepare the higher and better the Kabalas Hatorah will be."
We also pointed out that, Nitei Gavriel and other seforim quote of great Rebbes that would also hold a bow and arrow and even use it on Lag Baomer.
As mentioned there, Horav Shlomo Miller’s Shlit”ťa opinion is that each person should maintain the traditions and minhogim of his family and community.
Rabbi A. Bartfeld
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Posted 5/23/2019 10:38 PM |
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# 2183 Won't See You in Church
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Q. Can a caterer accept to cater a religious event (non-Jewish) in a church?
The caterer will deliver the food there and will not be entering that place.
A. Horav Shlomo Miller's Shlit'a opinion is that if he only delivers the food there and does not be enter the church, it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/23/2019 10:30 PM |
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# 2182 Hold on Fast
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Q. One that is getting married on Lag Baomer late afternoon, does one have to fast the traditional fast of chasan kallah if one finds it difficult?
A. Mishna Berura (573: 7) quotes different opinions if one should fast in a day when when no tachanun is recited. Mateh Efraim (625: 2), Daas Torah (573) and others are lenient when in need.
Horav Shlomo Miller's Shlit'a opinion is that if possible they should fast half a day, and after they daven mincha, they may break their fast.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/22/2019 4:58 PM |
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# 2181 Fight for Life
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Q. A family member is tending to an elderly patient that according to his doctor became suddenly susceptible to blood clots and may suffer from a possible heart attack. If that would happen and CPR is needed, but the chest bones of the elder are so fragile and brittle that CPR may actually have a detrimental effect, what should that caregiver do according to Halacha in such an emergency?
A. Horav Shlomo Miller's Shlit'a opinion is that since training, experience and medical knowledge are essential in such situation, the correct response is to contact Hatzalah immediately. The caregiver should consult them at once and make them aware of the situation, and be well prepared and able to summon them promptly if needed. The Rov stressed that the house number should be clear and easily noticeable, to save precious time.
A physician also recommended to obtain a self inflating bag for aiding respiration, (known as bag valve mask, or BVM. It is a hand-held device commonly used to provide positive pressure ventilation to patients who are not breathing or not breathing adequately).
It would also be advisable for the caregiver to take a course in CPR first aid, as soon as possible.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/20/2019 2:01 PM |
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# 2180 Cross Examine
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Q Can a bakery bake cakes or cookies in the shape of non-Jewish religious symbols (like a cross) for orders they receive from non-Jewish customers?
A. On question 1650 and 1654 in regard to reciting tehilim when facing a cross in an adjoining cemetery or kidush levana on the street, since all Ontario vehicle plates have a cross on them; we wrote: "Remoh (Y.D. 141,1) prescribes that a cross, worn on a necklace and used as a symbol and not as an object of direct worship is permitted (in benefit). Many Poskim allow the use of coins, stamps or utensils that have a cross on them, since they are used only as a decoration. (Shach ibid., Chochmas Odom 85,1, see also Igrois Moishe Y.D. 1,69 in regards to a medallion or an award). Some Poiskim advise to take off or erase part of the cross.(ibid.). The above would apply to car plates too.
Horav Shlomo Miller’s Shlit”ťa opinion is that even if they are permitted in use, one should preferably not have them around in one’s home, especially not on the candlesticks of the Shabbos table.”ť
See also question 1116 in regards to melting a gold cross to make a tzion: “Horav Shlomo Miller’s Shlit’a opinion is that if the cross was seen and served as an idol itself and was worshiped as such, it would become prohibited in benefit. However, if it was only a symbolic object, representing another deity, it would be permitted.”ť
We may also add that Noda Beyehuda (Y.D. 2: 180) also permits using coins that have an image of idolatry stamped in them since they were not made with the intention of serving avoda zara and it is the hand of the coin stamper that matters. It is unlikely that the workman who presses the buttons when stamping coins or license plates, has any relevant thoughts involved. Similarly Igros Moshe (Y.D. 1: 69 quoted above) permits the use and commercialization of stamps that have an imprinted cross on them, quoting Tosafos (Shabbos 149) that it is permitted when the intention is only for decorating. He also cites Tosafos (Avoda Zara 50) that provides another reason to be lenient on coins, since one is accustomed to the constant use of them. He adds a third reason for the permitted use of those stamps and coins, namely the use itself is not honorific or respectful as they thrown or placed in unclean places.
Although, some Gedolim and Tzadikim, would abstain from using those coins and stamps as mentioned in Tosaffos (ibid.), Orchos Rabbenu (Hosafos p. 3) in regards to the Steipler Gaon zt’l abstaining from the use of some Swiss currency, and others, it was a mainly personal chumra and stringency of the “Bnom shel Kedoshim,”ť or Holy people. (See also Shoel Umeshiv 1: 3: 71, Minchas Elozor 1: 27 and others)
Horav Shlomo Miller’s Shlit’a opinion is that it is permitted to daven or recite brochos facing a car with Ontario license plates as not only all the above mentioned conditions in Igrois Moshe apply, it may not even posses the form of a proper cross."
See also question 1050 regarding the many sources and reasons for the minhag of baking a chalah for the Shabbos after Pesach and placing a key inside that chalah, (shilsel chalah). We mentioned that during Pesach we become totally separated from the rest of the nations by the extraordinary prohibition of not eating and owning chometz. After Pesach, we regain permissibility and there is risk of unacceptable intermingling with them and their “chometz”, so we need a key, not to open but rather to close.
The above gains value when we consider how much has been written in regards to the possible (but unlikely) correlation of this tradition with the Christian Easter Breads manufactured in the form of a key and a cross. On Easter, the Christian holiday which celebrates the idea of resurrection, the key shaped like a cross is placed inside a rising loaf."
In our case Horav Shlomo Miller's Shlit'a opinion is that one should avoid baking cakes or cookies in the shape of non-Jewish religious symbols (like a cross) for orders they receive from non-Jewish customers.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 6:34 PM |
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# 2179 Don't Put this On Ice
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Q. Does a metal ice-cube tray maker (the tray filled with water you place in the freezer, for making ice cubes) require tevilah? does the glass ice-cubes container and tongs you place on the table require tevilah?
Does an ice pick require tevilah?
If any one of them do, is it with a brocho?
A. Tevilas Kelim (11: 8, 132) deals with the tevila of Frigidaire trays, and writes that the common minhag is not to immerse even those made of metal. He quotes Horav S.Z. Auerbach zt'l, that although food is placed on directly on those trays, since they are part of an appliance that is normally made to remain stationary, it is similar to items attached to the ground, that do not require tevila. The trays however, are also not normally taken out of the Frigidaire.
Horav Shlomo Miller's Shlit'a opinion is that the ice-cube tray maker, that usually remains inside the freezer in principle needs no tevila, but if possible one should do so without a brocho. The glass ice-cubes container and tongs you place on the table should preferably be immersed also without a brocho.
Some Poskim rule that a Metal Ice Cream Scooper requires tevila with a brocho because it comes it contact with edible food. (Kof-K and OU.com).
The Rov maintains that an ice pick should be immersed, since it could often be used for handling and seizing food, such as meat to be roasted on a fire. If in doubt, it should be done without a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 1:19 PM |
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# 2178 Is The Adding Adding-Up?
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Q. In some shuls it is customary that the rabbi or the gabbai, at the end of shacharis recite without a bracha the sefira of that day. Is this not a case of b'al tosif or prohibited adding to a mitzva, according to those that maintain the mitzva is complied only at night, and thus should be avoided?
A. Kaf Hachaim (489: 80) writes that it is a proper tradition, that every morning before or after shacharis, the shaliach tzibur should mention the count of the omer; in case someone forgot to count on the prior night.
Minchas Yitzchok (6: 45) quoting several great Chassidic authorities, relates that these Tzadikim would mention many times every day, the omer number of that day. Thus giving a different perspective to the meaning of "Temimos" or complete days. Moadim Uzemanim (7: 230) debates whether Hagr'a would maintain that you comply with the mitzva every time the count is repeated, as he maintains on eating repetitive kezais of matza during the days of Pesach.
Poskim maintain that there's usually no prohibition of b'al tosif when repeating a mitzva several times. Tosafos Rosh Hashana 16b in reference to blowing additional times the shofar on Rosh Hashana or holding the lulav several times a day in Sukos. Turei Even disagrees (ibid.)
Igrois Moshe (O.H. 2: 60) debates if there is a prohibition of b'al tosif when davening maariv before the z'man, if one recites the shema too early with the intent to fulfill the mitzva. He therefore stresses one should have intent not to fulfill the mitzva at that time. He also argues that Shema is essentially a part of Torah learning and there's no prohibition to learn Torah multiple times.
(See Chavos Daas - Beis Hasofek, Safek Safeka: 20, opines, that repeating Shema twice, even within the obligated time is prohibited).
The Sephardic minhag to repeat sefiras haomer in the mornings (Yalkut Yosef 489: 25).
However, Teshuvos Vehanhagos (O.H. 1: 312, 2: 247) indeed writes that the reason (Ashkenazim) do not usually repeat the sefira in the mornings is because, as some Poskim maintain, there may not be a mitzva complied with during the day. Therefore, if one does not have in mind that his counting is conditional to there being a mitzva involved, he would transgress in the prohibition of b'al tosif. He adds that not all people are mindful of having in mind this condition.
Horav Shlomo Miller's Shlit'a opinion is similar and if one has the tradition to repeat, he should have in mind that condition.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 12:59 PM |
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# 2177 A Monumental Pesach Sheni
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Q.
I Had the first yortzait this week for my husband a'h. Can I do the
Hakomas Matzeva ceremony on Pesach Sheni
A.
On question 277 in regard to fasting on a yortzait day on Pesach
Sheni we wrote: "Poiskim mention different traditions on Pesach
Sheni in regards to reciting Tachanun, saying Slichos when it
coincides with sheni chamishi vesheni, delivering eulogies and
fasting.
Talmud
Chulin 129b cites Megilas Taanis that includes Pesach Zeiro (the
Lesser Pesach as Pesach Sheni is also known) in the list of days when
eulogies and fasting is prohibited.
Binyan
Shlomo (quoted in Sdei Chemed 5 p. 375) explains that although the
Megilas Taanis has been in general annulled, Pesach Sheini's
restrictions may remain, as we hope that soon the Bais Hamikdash will
be rebuilt and Pesach Sheni will be reinstated.
Followers
of some Ashkenazi and Lithuanian traditions do recite tachanun and
fast when needed on Pesach Sheni, while Chasidim and Sephardim do not
(Likutey Mahariach, Eishel Avrohom 131: 20, Maharsham 6:32, Yalkut
Yosef p. 649, Nitey Gavriel – Pesach 3, et al.)
Horav
Shlomo Miller’s Shlit”a opinion is that an individual should
follow his family’s tradition when it comes to fasting on a
yortzait on Pesach Sheni."
Horav
Shlomo Miller's Shlit'a opinion is that the same would apply to a
hakomas hamatzeva ceremony. Rabbi
A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 12:42 PM |
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# 2176 A Storm In a Cup?
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Q. What should one do if he is a guest by someone's house, or comes to someone's simcha, and the host makes Kiddush on a small cup of schnapps, as is the Chassidic custom? May one rely on this Kiddush and eat in order to avoid embarrassing the person? One could ask for wine, but perhaps wine is not available or perhaps the person would be insulted.
A. It is common knowledge for people who attend even Chassidic minyanim, that day kiddush on a cup of wine is preferred to using a small liquor cup, and Rebbes most often do so. Therefore, Horav Shlomo Miller's opinion is that likely it would not be offensive or insulting at all, to kindly ask the host for a cup of grape juice if available.
Yet common sense is of the essence, and if indeed the request is seen as discourteous or offensive, sholom bais should prevail. If wine or grape juice is unavailable, a full cup of other chamar medina, such as a fixed (diluted) drink, coffee or tea can be used.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 12:30 PM |
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# 2175 Crash the Party?
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Q. As Pesach Sheini is this Sunday, we invited the whole extended family for a Matza meal and BBQ in our backyard. But the question arouse if you can roast meat, hamburgers and hot dogs on Pesach Sheni, since it is prohibited on the first?
A. Rivevos Efraim (2: 138) and Bein Pesach L'Shavuos (7:14) write that one should be careful when buying meat, not to say that it is for Pesach Sheni.
Rashash (Pesachim 53a) maintains that one should also abstain from eating roasted meat. However, Chazon Ovadiya (2: p. 178) asserts that one can be lenient, but should avoid roasting a complete animal, similar to the Korban Pesach.
Horav Shlomo Miller's Shlit'a opinion is that one can be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 12:19 PM |
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# 2174 The Third Pesach Seder
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Q. I overheard that there an inyan (point) on eating maror and an egg on Pesach Sheni with the matza is that true?
A. Piskei Teshuvos (492: n. 11) and Nitei Gavriel (Pesach 3: 57: n. 14) quote this minhag from Devar Yehoshua, Darchei Chaim Veshalom and others. They add that some Chassidik Rebbes have a minhag to have a "Tish" and celebrate a seder on Pesach Sheni and indeed eat besides the matza, also maror and eggs. They mention that this is the minhag of Chabad, Belz, Satmar, Spinka and others, each with their own particular variations. The point out that in Nad'vorna they drink also four cups of wine.
Horav Shlomo Miller's Shlit'a opinion is that one should maintain his own minhogim and traditions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 12:18 PM |
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# 2173 The Moon Flew Over the Trees
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Q. Can you make birchat hailonot by the light of the moon, if you can see the trees clearly? Can you make the bracha if you see them through a window or the windshield of a car?
A. On question 1716 regarding the blessing for the new fruits on the trees at night, when there is light, we wrote: "Although Horav T. P, Frank zt”ťl (quoted in Yain Hatov 1: 48) rules that birchas hailonos should not be recited at night, many Poskim permit when needed and there is enough light to see clearly the budding in the fruit trees. (Tzitz Eliezer O.H. 1: 118 – 12: 20, Porach Mateh Aharon p. 163, Birchas Yosef 121: 3, Maadanei Daniel 226: 5, Rivavos Efraim (O.H. 6: 458, et. al.)
Horav Shlomo Miller’s Shlit’a opinion is similar."
The Rov added that the same applies to the light of the moon.
On question 1712 in regard to reciting a brocho on the tree of a neighbor if you can only see it with binoculars, we wrote: "Ateres Paz (p. 224) quotes Horav O. Yosef zt’l that one recites birchas hailonos when observing the flowering fruit trees using binoculars or a monocular tube. Avnei Chen (26: 20), distinguishes between simple straight telescopes and the more evolved instruments that employ mirrors and the reflection of prisms. Pesach Hadbir (224: 10) equally permits their use for the brocho recited on a king.
Horav Shlomo Miller’s Shlit’a opinion is similar. The Rov also wrote a teshuva in Maayanei Shlomo (O.H. 77) in regards to different halachos involved in the use of mirrors and lenses."
Obviously the brocho could be recited when the trees are seen see through a window or the windshield of a car.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/16/2019 5:13 PM |
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# 2172 Make Yourself at Home
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Q. An Ashkenazi became frum in Israel and lived there for many years. his nusach tefillah is like the minhag of Israel (sim shalom on mincha of Shabbos, doesn't say v'shamru before shmoneh esrai at maariv on friday etc).
When he moves to America permanently, does he change to the more common Ashkanaz minhagim here, or keep his original minhagai tefillah from Israel?
A. Notwithstanding the accuracy of the examples provided, Horav Shlomo Miller's Shlit'a opinion is that if one is not planing to return to Eretz Yisroel, one should observe the nusach, minhagim and traditions of the community he has joined in Chutz Laaretz.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/16/2019 5:09 PM |
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# 2171 A Shailah on a Knife's Edge
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Q. Can you use a single sharpener to sharpen knives fleishig and milchig? How about giving them to sharpen to a non-Jewish company?
A. On question 655 in regards to the use a metal or stone knife sharpener for fleshig and milchig knifes, and if they require tevilah, we wrote: "Poskim permit using the same sharpening stone or steel for meat and milk knifes and utensils even when used that day (Ben Yomo) and even if the sharpening creates enough heat that reaches the Yad Soledes temperature (about 45°C). However they should be clean, but could be slightly wet. (Shevet Hak’hosi Y.D. 192 – Moriah, year 16: Av: p. 88, quoting Horav Y. N. Karelitz Shlit”a – Ohel Yaakov 92: n. 72.) They (sharpeners) do not require immersion in a Mikva since they don’t come in contact directly with food.
Horav Shlomo Miller’s Shlit”a opinion is similar"
In regard to giving them to sharpen to a non-Jewish company, Hagolas Keilim (13: 260) quotes an opinion that does not allow giving knifes to a Gentile to sharpen out of concern that the sharpeners will have a residue from non-kosher meat or fats. However, he points out that, in our times, people regularly give knives to be sharpened when they are clean. Furthermore, he mentions that even in the time of the Rishonim, some Poskim were not concerned about this issue. For example, the Mordechai (Avoda Zara 833), discussing the danger of giving a knife to a non-Jew for sharpening, raises only the concern that the craftsman will use it for his own personal use, not that the sharpening itself is problematic.
Horav Shlomo Miller’s Shlit'a opinion is that when using a knife sharpening service, care must be taken to clean the knives properly before and after giving and receiving them. Also great precaution should be taken to mark properly the knives, so they will not be exchanged for others.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/14/2019 5:14 PM |
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Important Numbers
