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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1520 Stop The Presses!
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Q. A person who woke up in the middle of the night on Friday night and, while still half-asleep and not realizing that it's Shabbos, pressed the button on his watch (which he was wearing) to make it light up to see what time it was, what is the appropriate teshuva for such a person? Maybe not to wear a watch on Shabbos....
Is this shogeg, or more like misaseik, since when a person is sleepy (waking up in the middle of the night), he is almost on the level of a shoteh?
A. See question 1519. Lighting an LED light on Shabbos is at least Rabbinically prohibited. It could also include the Biblical proscription of tikun mono or fixing a vessel.
Horav Shlomo Miller’s Shlit’a opinion is that doing it while half a sleep is not called missassek, it is rather unintentional or shogeg and therefore requires kapara. The Rov recommended to place some tape on the buttons of the watch.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 11/24/2017 2:34 PM |
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# 1519 Watch Those Buttons
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Q. Is one permitted to wear an electronic watch with a push button LED light on Shabbos?
A. Biur Halocho (308: 3) deals whether we define a keli shemelachto leissur by the majority of its use. In the case of an electronic watch with a light feature, since most of its use does not require that light, it would be permitted (Halocho Arucho p. 21). Halichos Olam (4, p. 265), also Yichave Daas (2: 49) opine that we cannot legislate and create new prohibitions against wearing such watches out of concern that one may press the buttons. Thus, it is permissible to wear a battery-operated watch, though it is forbidden to press the buttons or to adjust the time. See also Rivavos Efraim (7: 104: p. 81) who in principle is lenient in regards to the watch becoming a bossis or a base to an item (battery etc.) of prohibited use. See similar in Beis Avi (3: 91) and other Poskim in Hachashmal Behalacha (2: p. 325- 328) that maintain a lenient view.
Menuchas Ahavo (24: 36) quoting Tefila Lemoshe (1: 23) in principle also permits it’s use, mentioning that some place tape covering the buttons, to avoid using them on Shabbos. However, he also quotes Poskim who are stringent, since the electronic watches keep on developing all kind of computerized features and on-line functions, that are enticing to use (See question on Apple watch 3).
Shalmei Yehuda (p. 49) quotes Horav Eliayshiv zt”l opinion, that the watch is muktze since we are concerned he will press buttons. However, Horav S.Z.Auerbach zt’l was lenient, when one is sure he will remember not to turn on the light or other features.
Horav Shlomo Miller’s Shlit’a opinion is that the use of the watch is permitted, but it is preferable to cover the buttons.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 2:32 PM |
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# 1518 A Gift Beyond Belief
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1) After I came back to work after being away from work for a few days, my boss handed me a gift which was sent from one of our non-jewish co-workers in India. It is a fancy gold image of a Buddhist deity (Ganesh) mounted on a wooden stand. I'm not sure what its status is in terms of being an avoda zara.
What are my options?
- Throw it directly into the garbage.
- Destroy it, then throw it away.
- Sell it to a non-jew.
- Take off the gold, and sell only that.
- It's not avodah zara; I may keep it.
Thanks!
2) Just one more thing abut my question about the Indian avoda zara I got from work:
I live in Israel, so maybe another option is to throw it into the Yam Hamelach (Dead Sea)?
Thanks again.
A. Horav Shlomo Miller’s Shlit’a opinion is that if possible one should investigate if the manufacturer is dedicated to creating these idols out of religious believes and a conviction to spread his faith. (Selling it then by the manufacturer may not be considered as an annulment). It may however, be just a business enterprise or an artistic cultural production.
If the latter is true, he still should destroy the idol, but he may keep the gold.
If it is or may be an avoda zarah, you cannot derive any benefit from it such as sell it or give it to a Gentile, which additionally is also prohibited as one transgresses on lifnei Iver or placing a stumblig block in front of the blind.
To dispose of it, it is unnecessary to travel and throw it into the Yam Hamelech, one may just brake it and throw it into the garbage or incinerator.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 2:23 PM |
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# 1517 Keeping In Step With The Times
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Q. L'ichvod Rav Bartfeld,
The president of our Shul is about to bring forward to the board the question of installing a Shabbos Stair Lift using the halachic principal of Gramma. The information given to me is shown below, attached as a pdf file and is to be found at http://www.zomet.org.il/eng/?CategoryID=248&ArticleID=87.
I'm being asked prior to the board meeting as to whether it is halachally acceptable for our shul. My personal opinion based on my knowledge of Halacha is that a Gramma with intended consequences is not permissible accept in a hospital pikuach nefesh situation. Our Shul operates under an Orthodox Charter. We therefore need the approval or disapproval of a recognized Halachic authority in Toronto such as Rav Miller. The consequences of not installing it is that some of our long standing Shul members who are finding stairs increasingly difficult may no longer be able to attend our Shul. Our building has many steps and even when in the building it is impossible to access the only washrooms without using stairs.
A. Horav Shlomo Miller’s Shlit”a opinion is that although he does not personally endorse the use of any stair lift mechanism for Shabbos use, for those who out of need have to be lenient, there is a difference in the available products today.
The one you quote that has Zomet approval is based on a simple grommo heter. Namely, there is a time delay between the switch activation of the lift mechanism and the resulting starting of the lift motor activated.
Grama Chip Technologies (created by R’ Shmuel Glick, http://www.gramachip.com/home), offers a more Halacha advanced switch system, where the activation of the on control, does not turn on the lift motor. That is done constantly by a circuit that turns on and immediately off the power to the lift. Activating the switch merely removes the turning off part of the cycle, and the lift then starts moving and stays on, until it reaches the end of the normal trajectory. This system has the hechsher of a number of prominent Rabbonim, including Horav Heineman Shlit’a from Star-K.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 1:57 PM |
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# 1516 Don’t Give Away The Bride
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Q. If the chosson washed for sheva brochos but the kallah did not, can the sheva brochos be recited?
A. If the choson did not eat bread, Poskim maintain that sheva brochos should not be recited. (Haelef Lecha Shlomo O.H. 93, Tzitz Eliezer 13: 99, Hilel Omer 63 and others). Yabia Omer (6: 9) maintains the same in regards to the kallah.
However, Sovea Smochos 1: n. 100 asserts that even if the chosson didn’t eat bread, they still can recite sheva brochos bedieved.
Horav Shlomo Miller’s Shlit’a opinion is that even if the kallah didn’t wash if she partook of the seuda, sheva brochos can be recited. The Rov also quoted Noda Beyehuda (E.H. 2: 1) that the Kallah is included in the brocho of nesuin under the chupa.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 1:40 PM |
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# 1515 Count Your Blessings
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Q. If one is saying one of the sheva brachos, does he need to listen to all the other sheva brachos (which is not always possible because some people don't enunciate the words clearly, or for some other reason)? Since all the brachos are me'akev one another. Or is it OK even if he did not hear the other brachos?
A. The sheva brochos are actually not meakev nor essential to each other. Therefore, if no one present knows to recite them all, they should still recite the ones they can. (Maseches Kalo Rabbosei 1: 1, Tanya Rabbosei 91, Atzei Arozim 62: 1, China Vechisda 1: 110, et. al. See Yabia Omer 5: 12 that debates the issue).
Horav Shlomo Miller’s Shlit’a opinion is that on the onset all brochos should be recited taking care that both the chosson and the kallah are listening to all of them. Bedieved, after the fact, if they didn’t hear them all, but ten people where there with the chosson and the kallah listening, they complied and the brochos don’t have to be repeated. Both, the Chosson and the Kallah, have to hear the brocho on the wine in order to drink from it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 1:31 PM |
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# 1514 Bless The Great Unwashed?
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Q. One who did not wash, may he say one of the sheva brachos (whether by the chasuna seuda or during the week of sheva brachos)?
A. Poskim disagree if one can recite sheva brochos without having eaten by the seuda. Yabia Omer (3: 11), Cheena Vechisda (Kesuvos 1: 112b), Beis Chassonim (12: 6) quoting Horav Eliashiv zt’l, Nitei Gavriel (Nissuin 2; p, 232) quoting Imrei Emes and others maintain that one who has not eaten bread at the seuda, should not recite the sheva brochos. Pnei Yitzchak (1: Brochos: 101) permits if there is no one else that knows how to recite.
However, Yaskil Avdi (O.H. 8: 20: 25), B’eir Moishe (2: 118), Mayeinei Ayeshua (42b), Rivavos Efraim 4: 227) and others assert that even if one did not partake at all from the seuda, he may recite the sheva brochos. Sovea Semochos (4: 73) affirm that this is the common accepted minhag, Nitei Gavriel (ibid.) mentions that this is also the Brisker minhag.
Oholei Yeshurun (Sheva Brochos5: 9) cites Igrois Moshe that if one just eats or drinks something, without consuming bread, he may lechatchila, recite sheva brochos. Beer Moshe (ibid.) relates that this was the minhag of the Satmer Rebbe zt”l and other Gedolim.
Horav Shlomo Miller’s Shlit’a opinion is that it is preferable for one to wash or at least to eat or drink something, in order to recite sheva brochos, however if he didn’t he can still recite them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 1:22 PM |
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# 1513 The Whole Picture
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Q. Kvod Horav; In regards to the mantle covering the bima, even the parts of the mantle like the corners, where the Sefer Torah is not placed, are still prohibited for private improper use and you regard the whole mantle as one single equal unit. However, when it comes to a tallis, you place an atarah so that the front tzitzis stay there; as well a retzua of tefilin shel yad, you can’t change the top where the kesher yud is, to be the bottom by the hand. Why don’t we regard the whole retzua or tallis as a single equal unit in all its parts?”
A. Shulchan Aruch (O.H. 154) and Mishna Berura (ibid. 28) do mention restrictions on the use of the mantle covering the bima, on which we don’t say that the “heart of the Beis Din will condition its use,” and they apply to the complete mantle.
Mishna Berura (8: 9) quotes Magen Avrohom that it is tradition to place an atara, “crown” or decorative crest on the talis as a sign which tzitzis are placed on front and which on the back. This is similar to what the Sages teach in regards to the boards of the Mishkan, that the one merited to be on the north side should always be placed there and not be demoted to a lesser location. (Although the Arizal disagrees, you will be hard pressed this days to find a tallis sold without an atara).
Similarly Magen Avrohom (42: 3) places restrictions on turning around the top side of the retzua with the yud kesher annexed to the bayit, towards the lower end arranged at the hand, since he maintains that you will be demoting the higher kedusha.
Eliahu Rabbah (ibid.) disagrees with the Magen Avrohom as he maintains that we consider the retzua as being one single unit, where there is no difference to the top or lower part. As a proof to his principle, he mentions the Talmud (Chulin 91b) in regards to Yaakov Avinu’s night at Har Hamoriah, where the stones disputed each other, claiming that the tzadik should place his head on it, and then they were turned into a single stone, and it did not matter anymore.
Shaarei Teshuva (42: 2) comments that a miracle may be different since indeed each particle of the new unified stone could have been recreated out of the molecules of all the prior singular stones.
Horav Shlomo Miller Shlit’a explained that even when we are dealing with a single unit, some restrictions still apply. We see the above in regards to a human being, where Halacha dictates on which hand tefillin are placed, the order of washing one’s body or which hand does netila first, which foot chalitza etc.
Unlike the mantle of the bima, where there are no Halachik difference to the various sections that it is constituted from, on other bodies and items such as tefilin or a tallis, they do exist.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 1:08 PM |
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# 1512 Clean Up Act
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Q. I've read that there could be a problem in cleaning a "soft plastic tablecloths" on Shabbat or Yom Tov. The Rabbi quoted said that it may be "laundering" to rub water vigorously on the plastic.
We often keep a fairly firm plastic tablecloth over the proper tablecloth on the tables in our sukkah. Before and after each meal we typically use a water-based liquid cleansing spray on the plastic tablecloth and then wipe it all down with napkins or paper towels. There are sometimes tougher bits of foods (usually a spill from some soup that has hardened) on the plastic that needs a bit of vigorous rubbing. Is this a real problem? Is there a different Halacha for the softer plastics that the kids play with and rip vs. the firmer plastics that I'm using? Any difference for Sephardim?
A. 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 11/21/2017 11:27 PM |
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# 1511 No Future Into The Back
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Q. What is Horav Miller’s opinion in regards to traveling back or forwards on time? Does the Torah mention this as a possibility?
A. it is common to find in regards to the Yom Tov of Shavuos the notion of being present at the time of the reading of the Torah as if we are back on the day of receiving of the Torah at Har Sinai. A similar notion is mentioned in regards to Pesach in the hagada. However, the key word “keilu” is used, meaning that it is only as if it were, a spiritual notion but not a physical reality.
Horav Shlomo Miller’s Shlit’a opinion is that we find in Halacha some sort of minimal travel back and forth in time when crossing the dateline. Real traveling back in time would seem an impossibility as you would be able to change true facts already recorded in the Torah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/17/2017 2:39 PM |
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# 1510 No Grounds for Fasting
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Q. Someone carrying a Sefer Torah to the bimah tripped and fell. To protect the Sefer he was able to maneuver to fall on his side, and the Torah did not touch the ground. He was also wearing tefilin and the side of his head was on the floor, but again, the tefilin didn’t touch the ground. Does he or others present have to fast?
A. In regards to the Sefer Torah itself Har Tzvi (1: 40) maintains that he does not have to fast, as long as even the eitz chaim did not touch the ground. He suggests that some tzedaka should be donated by the one that fell.
In regards to the tefilin shel rosh, since they also did not touch the ground, Rivavos Efraim (1: 30), rules that since they didn’t touch the ground no taanis is necessary. (See also Piskei Teshuvos O.H. 40: 3, and 2 n. 4).
Horav Shlomo Miller’s Shlit”a opinion is that he does not have to fast, even if the retzuah of the head touched the floor. If possible he should donate to tzdaka.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/17/2017 2:33 PM |
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# 1509 Change One’s Stripes?
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Q. Can someone change his minhag of having black stripes on his taalis and just use a taalis that is totally white?
A. See questions 1507 snd 1508. Daas Noite (283, p. 146) rules that one should not change his minhag.
Horav Shlomo Miller’s Shlit’a opinion is that also one should avoid dressing in a taalis different from the rest of the congregants, as he may become the focus of ayin horah or evil eye. (See Baba Basra 30)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/17/2017 2:26 PM |
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# 1508 A Cotton Taalit Kotton
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Q. Is there a reason for the number and variant width of black stripes on a taalis? Why are they not placed on a cotton taalis koton?
A. See question 1507 above, where we wrote that some maintain that the black stripes on the taalis represent the retzuos or straps of the tefilin. Therefore some explain that there is seven stripes, since they represent the seven turns of the retzuos there is on the hand, when one wears tefilin. Horav Yaakov Hirshman Shlit’a added that the stripes relate to the seven true ribs of the human body.
Horav Shlomo Miller’s Shlit’a opinion is that the taalis katan since it is usually covered, there may be more leniency in regards to placing the stripes, especially on non-woolen material.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/17/2017 2:21 PM |
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# 1507 Scan Your Tallit!
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Q. What is the reason for the black stripes on a taalis?
A. Ashkenazim maintain the tradition to have black stripes on the taalis as a remembrance to the techeiles that was once a part of the mitzva. Pri Megadim 9: 6, Eishel Avrohom 9-6, See Rambam Hilchos Tzitzis 2-2 that the blood of the chilazon is black, and after it is processed it comes out blue. Sefaradim don’t follow this minhag, and they specifically (for Cabalah reasons) maintain the taalis should be all white.
Sefer Mataamim explains that according to the Zohar (Vaikra p. 227) the black or blue stripes represents the attribute of Hashem’s might (gevurah or din) and the white tallis represents Hashem’s mercy (chesed).
Daas Noite (p. 146) asserts that the stripes are for beautifying purposes.
Others explain that the stripes are used to be able to distinguish if it is already the correct time for reciting a brocho on the taalis, namely, when it is light enough for one to distinguish between white and blue or black techeiles.
Some see in the stripes the reflection of the retzuos of the tefilin. Lastly, a contemporary Magid calls them the bar codes that distinguish Hashem’s nation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Is there a reason for the number and variant width of black stripes on a taalis? Why are they not placed on a cotton taalis koton?
A. See question above where we wrote that some maintain that the black stripes on the taalis represent the retzuos of the tefilin. Therefore some explain that there is seven stripes, since they represent the seven turns of the retzuos there is on the hand, when one wears tefilin. Horav Yaakov Hirshman Shlit’a added that the stripes relate to the seven true ribs of the human body.
Horav Shlomo Miller’s Shlit’a opinion is that the taalis katan since it is usually covered, there may be more leniency in regards to placing the stripes, especially on non-woolen material.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/17/2017 2:13 PM |
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# 1506 Nothing To Sneeze At
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Hello Rav,
Q. I've seen in a few places that one should not say "Bless you" (or similar responses) when someone sneezes while in shul. One Rav said it was based on the fact that this would be an interruption in learning (see Baba Kamma 119a. Berakhoth 53a. Ben Yehoyada). I am wondering how to apply this today in our shuls and bais hamidrashos. Assuming that the sneeze is during a part of davening where it is permitted to speak, or when in the shul when davening is not happening (eg. while walking to your seat in the shul before davening begins)....Is it assur to answer Bless you? If its not actually assur, is it advisable to say Bless you or to not say anything? I feel that many people don't know this idea and might see it as rude if you don't. Would it be different if the person was actually sitting and learning in the bais hamedrish. I feel like our learning is not on the level that saying bless you would really be considered an interruption.
What is your advice?
Thanks so much,
A. Horav Shlomo Miller’s Shlit’a opinion is that on the places of the tefilah were you are not allowed to interrupt and speak you are also enjoined from exclaiming “Bless you” or any other similar expression. Uttering these responses to someone sneezing, are not similar to answering a greeting, that in some instances is permitted. (La’anos mipnei HaKavod – or to answer out of respect).
The Rov also maintains that when learning Torah, since people in our days often engage in minor unrelated conversations, they may also respond to a sneeze, when it is expected.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/17/2017 11:08 AM |
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# 1505 Good Hair Day II
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Q. Our son's 3rd birthday Iy"H take place just before Pesach. I was thinking of making his upsherin at that time.
My husband suggested we wait until Lag"Baomer which we be about four weeks after his birthday.
Is it any better to do it on Lag"Baomer ? If making an upsherin is a minhag why do some wait until Lag Baomer.
Is there any mitzvah of an upsherin. It's our family minhig, so I want to keep it, but If the Rav has a moment can he further explain why families do it.Thank you!
A. On question 780 in regards to the source of this minhag we wrote: “It could be that this was done with the intention of being mechanech, educating and starting off the child on his very first mitzvos at a place that is a source for tefilos and is a Mokom Kodosh. One may add that the kever of Rashb”i was chosen in these generations, following what Rava points out in Talmud (Makos 17b) that women should strive to have children that are comparable to Rabbi Shimon Bar Yochai. It could also be that Rabbi Shimon gave an opening to return for people who are not yet Baalei Teshuva by upholding the opinion that “dovor sheino miskaven” (an unintentional act) is sometimes permitted. That would explain why this festive occasion became so popular even by the yet non-religious. The Chalaka would then be done on Lag Baomer the day his yorzait or the day he came out from the meara.(See Minchagei Tispores Rishono p.125, Hakoton Vehichosov p. 58, Nitey Gavriel – Pesach 3: ch. 58) Horav Shlomo Miller Shlit”a pointed out that traditionally some would do the chalaka at other k'vorim of other tzadikim such as the kever of Shmuel Hanovi. He also made reference to the Medresh (Tanchuma – Kedoshim 14 and Yakut Shimoni ibid.615) that compares a child to the mitzva of Orlo, where after the first three years you enter the fourth one designed as “Kodesh Hilulim.” That being the time of his beginning in chinuch for mitzvos he can now perform. (See similar opinion in Arugas Habosem O.H. 210).”
Poskim disagree whether it is permitted to do the chalaka in a Beis Haknesses or a Beis Medresh. Sdei Chemed (M. Beis Haknesses 10), Shulchan Gavoah (531) and others permit, while Lev Chaim (2: 172), Chino Dechaye (55), Meoros Nossan (112) and others prohibit. Nitei Gavriel (Tigalachas Hayeladim (8: 4) maintains that just cutting some of the hair, as is done to honor the important guest, is permitted by all.
Horav Shlomo Miller’s Shlit’a opinion is to avoid giving a haircut in shul, however in need, just cutting a small amount during the chalaka ceremony, would be permitted.
As far as waiting until Lag Baomer, the Rov maintains that one should follow his family traditions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/15/2017 1:22 PM |
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# 1504 Too Good To Be True
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Q. L'kavod Harav
I recently learnt the Halachos of reciting Hatov V'hameitiv on a different wine during a seudah. I never see people reciting this bracha even when all the conditions apply. I am aware that the Minchas Yitzchak (IX, 14) has a Teshuva on it. Is this what people rely on? Should I recite the bracha?
Yashor Koach and Gemar Chasima Tova.
A. Piskei Teshuvos (175: 1) quoting the Minchas Yitzchok mentioned and a similar Kaf Hachaim (175: 11) averts that since so many details have to be complied with for being able to recite this brocho, (see Mishna Berura ibid.), and they are not likely to be met, people avoid reciting this blessing.
Horav Shlomo Miller Shlit’a agrees and adds, that since the brocho of hatov v’hameitiv will be recited at birchas hamazon, one should choose the better new wine for the kos of birchas hamazon, and it will cover the sofek and doubtful brocho on the new wine. (See Beis Halevi on the Torah at the end of Chumash Bereshis, that rules that the hatov vehameitiv of birchas hamazon, exempts all wines of the seuda).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/13/2017 10:44 PM |
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# 1503 Shabbos Plumber’s Helper
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Q Is a toilet plunger muktza? Can it be used on Shabbos? Can you use a wire snake? Can you unplug using a liquid like Drano?
A. Shulchan Aruch (O. H. 336: 9) rules that if a roof’s drain pipe is blocked with weeds and grass, causing a water leak and damage in one’s home, it is permitted to clear it privately with a shinui using one’s feet, since in case of loss, the Sages did not enact the prohibitions involved.
Mishnah Berurah (ibid. 47) explains that one can only clear partially the blockage so that it won’t interfere with the water flow. However, it is proscribed to totally remove the blockage, as this involves a prohibition of boneh or building, also tikun mono or fixing a utensil could be transgessed.
Shemiras Shabbos Kehilchoso (12: 17: n. 50) permits using a house plunger (non-professional) on a plugged sink when in great need.
In regards a toilet, many Poskim are lenient and permit using a plunger, since it involves the issue of kavod ha-brios (human dignity) and since the drain is wider it unplugs with more ease. (see Minchas Yitzchak 5: 75 and Chelkas Yaakov 3: 138).
Be’er Moshe (1: 29), Binyan Shabbos, p.. 18, 303, in the name of Horav S. Z. Auerbach zt’l also rule leniently.
Igrois Moshe (O.H. 4: 40: 9) rules that one may only unclog a sink with a plunger if it is a common occurrence and it is only partially plugged, and water can still flow slowly through.
However, Yabia Omer (5: 330), Yalkut Yosef (4: 2: 314: 25) and other Sephardic Poskim are stringent. So is Mishne halochos (6: 81, 82).
All Poskim agree that if another facility is accessible or if a Gentile is available, one should refrain from personally unplugging. Additionally, when possible it should be done with a shinui or change from the normal procedure, such as using the left hand.
Poskim are also stringent in the use of plumbing snakes and augers are they are seen as professional tools. (Orchois Shabbos (8: 31:) Horav Shlomo Miller Shlit’a maintains that if they have to be used, the obstruction is probably severe and unplugging it would be a prohibited melocho.
In regards to using chemicals to dissolve the drain blockage; 39 Melochos prohibits using them (4: 34: p.1027 ). Orchois Shabbos (8: 31: n. 38) assumes that it will depend on the opinions mentioned above. He mentions that the prohibition of molid or creating something new, may be involved. This being similar to the dissolving of fat stuck to dishes with hot water, that Mogen Avrohom (253: 41) prohibits.
Horav Shlomo Miller’s Shlit’a opinion in regards to a plunger is similar. In regards to using chemicals the Rov also maintains, that if the stoppage is not considerable, they could be used.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/13/2017 10:13 PM |
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# 1502 Gender Bender?
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Q. In the concluding line of the 2nd stanza of the Yotzer for Shabbos Rosh Chodesh (by Rabbeinu Binyomin bar Zerach), it says:
Lo Nivreis Tas Zohov V'lo Or B'heimo V'Chayo
But aren't Tas and Or masculine nouns? Shouldn't it be "Lo Nivro" instead of "Lo Nivreis"?
This yotzer appears on the Roedelheim Siddur for Minhag Ashkenaz used throughout the Rhenish communities before the war. Now used in KAJ of Washington Heights, Monsey, and several communities of Yotz'ei Ashkenaz in Eretz Yisroel.
A. Horav Shlomo Miller Shlit’a quoted The words of the Even Ezrah (See Tosfos Yom Tov - Nozir 2: 2), that all non living items “Zochrehu o Nokbehu” it could be used in both genders.
See also Derech Sicha (p. 683) that answers similarly why the brocho on flowering trees mentions “Ilonos Tovos” when Ilan is masculine. See also Even Ezrah on Shir Hashirim (1: 3) as a possible source for this saying.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/12/2017 11:48 PM |
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# 1501 Ho Ho No!
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Q. Can I buy some very discounted toys for my children (a real bargain), the catch is that they will be delivered around the 25 of December by a fellow dressed as Santa. Is that permitted?
A. It is likely that this may be a subsidized campaign or a religious drive to provide toys for needy families with children and thus also spread their seasons devout message. Therefore, Horav Shlomo Miller’s Shlit’a opinion is to avoid profiting from or sponsoring their efforts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/10/2017 3:21 PM |
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Important Numbers
