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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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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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# 1500 Loud And Clear
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Q. Boruch Hu Uvoruch Shemo & Omein: Should they be said aloud or can they be said quietly?
A. Shulchan Aruch (124: 12) quoting Talmud (Brochos 45a) rules that one who answers omein should not rise his voice more than the one reciting the brocho. However, Meforshim question that it seems to contradict the teaching of the Talmud (Shabbos 119b) that if one who answers omein, with all his might the gates of Gan Eden are opened for him. Horav Shlomo Miller Shlit’a explained that this follows the opinion of those who maintain that “bechol kocho” does not mean with a loud, high volume voice, but with his greatest intention. (Ritvo ibid, quotes Rabenu Yona that it actually means loud and clamorous.
Mishna Berura (ibid. 47) maintains that if one’s intention is to rouse and energize others into answering with better and stronger kavana and intent, it is permitted. (Shaarei Brochos p. 358, quotes othe answers and opinions).
Mishna Berura (ibid.) also asserts that the above applies to answering borchu or the zimun blessing before birchas hamozon. Presumably the same would apply to answering baruch Hu, ubaruch Shemo.
Horav Shlomo Miller’s opinion is that baruch Hu, ubaruch shemo does not carry the same import and significance as omein, and may be recited with less intensity. He added that the minhag of the Gr’a, Brisk and others is not to answer baruch Hu, ubaruch shemo at all.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/10/2017 3:19 PM |
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# 1499 As Long As You Don’t Eat Your Shirt
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Q. Is there a source for parents to avoid dressing their kids in clothing that contain images of unkosher animals?
Thanks.
A. Horav Shlomo Miller’s Shlit’a opinion is that images of non kosher animals are not necessarily detrimental or unfavorable, since we do have many a poroiches decorated with lions and old time shuln that have painted images of eagles or deer. There are also chumoshim and seforim that carry pictures or drawings of non kosher animals. The main issue is the idea that is being projected and conveyed. If it represents a negative design that is contrary to Torah principles, it should be avoided.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/10/2017 3:07 PM |
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# 1498 Sweet Answer
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Q. A child that usually follows his family tradition and eats only products that contain Cholov Yisroel, but when he finds himself with a group of friends, out of peer pressure he eats kosher chocolates that are not Cholov Yisroel, should he make a brocho on them? Is there a need for hatoras nedorim and at what age?
A. Horav Shlomo Miller’s Shlit’a opinion is that since the Maharsham and others permit cholov stam when it is a mixed ingredient and Tzitz Eliezer (16:25) maintains that even those who are stringent agree that chocolate made with powdered milk is permissible, in this particular case concerning a child one may be lenient and he should recite a brocho. Even id he is already twelve years old, he does not need to be matir neder, as one can rely on the declaration made on Erev Rosh Hashana.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/10/2017 3:06 PM |
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# 1497 E - Shailah
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Q. My rabbi/teacher took away my friend's E- cigarette which I was using. I was together with my friend at the time. Am I responsible to reimburse my friend for his loss?
A. In principle Shulchan Aruch (C.M. 291: 28 and 346: 1) rules that there is an exemption granted to a borrower, who normally has to pay for the loss of the borrowed object in most instances. The waiver is called of “B’olov Immo” or the lender was together with the borrower at the time he received the object. However, it only applies if the lender was hired or the lender himself was “borrowed” for doing work on behalf of the recipient of the lost item. The B’olov Immo exemption applies even in a case
where the borrower was negligent (pshiah) as could well be this case,
since he was probably using the E- cigarette in a place where it
could be confiscated. (C.M. ibid.).
Since, this is a monetary case were there may be other crucial issues involved, as always, Horav Shlomo Miller’s opinion is that both parties together should be consulting a competent Rabbi.
If the Rabbi - Teacher involved, fits that description, it may be advisable to consult him.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/10/2017 10:48 AM |
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# 1496 Saving A Life
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Q. Re- the recent case of saving the life of a brain dead patient. Taking into account that once the patient was entubed into a respirator, he can’t be disconnected, would it not have been better, if he is already brain dead not to entube him?
A. Likely the patient was placed in a respirator when hospitalized and they were trying to save his life.
See question 129 in regards to returning a terminally ill patient from hospital to die at home, where you can also provide basic nursing and medical care, and the patient has not yet been attached to a respirator etc.
Since all cases are different, and they are many crucial details to every situation, Horav Shlomo Miller’s Shlit’a opinion is that questions on specific cases, should be answered by competent Rabbinical authorities familiar with the case.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/9/2017 12:31 AM |
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# 1495 Revisiting The Visits
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Q. Is there a mitzvah to visit (bikur cholim) a patient that is on coma or brain dead and is unaware of the visit, and all his needs are also cared for?
A. Poskim rule that since one of the more significant parts of the mitzva of visiting the ill, is for the purpose of davening for his refuah, since the Shechina is present at the head of the bed of the patient, therefore even if the ailing is sleeping, he is a newborn or in coma and totally unaware of the presence of his visitor, he still complies with the great mitzva of bikur cholim. There are also other issues, such as removing part of the illness, that may apply. (Shita Mekuvetzes Nedarim 39a, see Tzitz Eliezer – Ramas Rochel 7, Mincha Yitzchok 2: 84, Avnei Yashfe 1: 230 et. Al,). Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/7/2017 10:15 PM |
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# 1494 Make No Mistake
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Q. If one is hearing Kiddush from his rabbi, and the rabbi makes a mistake in Kiddush by saying the yom tov Kiddush instead of Shabbos, and the talmid realizes this during Kiddush, what is the appropriate way to communicate to the rabbi that he is making a mistake and to stop him from continuing with the yom tov Kiddush and saying Hashem's name in vain? (One cannot talk during Kiddush.) Should one cough loudly or bang on the table?
Once the rabbi is informed of his mistake, from where should he continue? Are the wrong words a hefsek? I assume that he should just go back and say the right words, but without repeating Baruch ata Hashem Elokeinu.
A. Horav Shlomo Miller’s Shlit’a opinion is that the listener should just say aloud the missing correct words, such as; “Asher Kideshonu Bemitzvoisov Verotzo Bonu” in this case, and the person reciting will certainly become aware of his mistake. Saying the correct words is not a hefsek and the reciter does not have to repeat the beginning of the brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/5/2017 5:48 PM |
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# 1493 Better Fish To Fry?
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Shalom Aleichem Harav
Q. What is the bracha for french fries that contain flour for taste?
I know we say that as long as its not for binding its mezonos but when your dealing with 95% potato and 5% flour is it too little to dominate the hadomoh?
A. Shulchan Aruch (O.H. 208: 2,3) rules that due to the importance of the basic five grain products, any food which is made of flour from one of these grains is mezonos and the brocho achrona is al hamichya. The above applies even if there is a majority of other ingredients, as long as the purpose of adding flour is to fill one up, give a taste to the food, or make the food more fit for consumption. However, the above is only true when the taste of the flour is recognizable. (Mishna Berura 208: 49 and Biur Halocho).
Letorah Vehoroah (5: 21) rules that for fish cutlets fried with bread crumbs or matza meal, the brocho is shehakol. Vessen Brocho (p. 78) quotes contemporary Poskim who maintain that if the batter is thick, the brocho is mezonos.
Horav Shlomo Miller’s Shlit’a opinion is that french fries that contain only a small amount of flour the brocho should be haadomoh, since the flour taste is used to subdue the flavor of the fries. The Rov pointed to Avnei Nezer (1: 38) for a similar ruling when the flower is used for binding.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/5/2017 5:24 PM |
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# 1492 Sitting In Judgment Or Standing On Trial
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Q. Is it true that Cohanim have to stand up when saying Korbanot?
A. Mishna Berura (48: 1) quotes Magen Avrohom that one should stand when reciting korbanos, however he mentions that Sharei Teshuva, citing several Poskim disagrees. He also iterates that Pri Megadim maintains that Parshas Hatamid, that is recited aloud, should be said when standing.
Aruch Hashulchan (O.H. 1: 26) mentions that he maintains that a Cohen should stand while reciting korbonos, since if the Beis Hamikdash would be extant, he would bring the korbonos himself. However, Leviim and Yisraelim need not stand.
Nonetheless, this is not the common accepted minhag. (Machzik Brocho 48, Birkei Yosef 1: 14, Mor Uketzia ibid. et. al.).
Horav Shlomo Miller’s Shlit’a opinion is that a Cohen does not have to stand when reciting korbonos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 11/3/2017 3:47 PM |
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# 1491 An Unplacenta Question
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Q. There is an ancient (non-Jewish) tradition which has become popular among new moms, placenta ingestion. Moms report that they have less post postpartum depression, increased energy and milk production. Is a human placenta kosher, what about the placenta of kosher animals?
A. Placentophagia or the act of mammals eating the placenta of their young after childbirth, when done by humans, besides kashrus concerns, also presents health issues, as it could become easily contaminated by the lack of refrigeration and septic concerns. (See; Risks of eating the placenta at parents.com). The benefits are also questionable. (See; Should I eat my placenta, at webmd.com).
In regards to the kashrus of the afterbirth or shilya, if it was delivered by a kosher live animal that gave birth, it would be prohibited as being; yotze min hachai or
a derivative from a live animal
. (Chulin 77a, Rambam – Macholos Asuros 5: 13, Kaf Hachaim Y.D. 81 34). If the animal underwent proper shechita and the placenta was found inside, it would be permitted.
In regards to a human placenta, Rema (Y.D. 79: 1) rules like Rambam that, “It is Biblically forbidden to eat human flesh.” Although many Poskim adopt Rema’s strict ruling, some others maintain that the matter is unresolved or even rule like the Rishonim who are Biblically lenient, but still Rabbinically prohibited (see Taz YD 79:3, Pri Hadash 79:6, and Darkei Teshuvah 79:15).
Therefore, Horav Shlomo Miller’s Shlit’a opinion is to avoid human placentophalagia.
(Interestingly, the Torah mentions placentophalagia as part of the curses of the tochacha. Devarim 28: 57).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/3/2017 3:27 PM |
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# 1490 Table Talk
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Q. I attended a bris where the sandek was sitting on one of the tables of the shul, since they couldn’t find anything better for this particular sandek. Is that allowed? Are you permitted to sit on a table, that is like a mizbeach, specially if its from a shul and used for seforim?
A. Remoh (O.H. 167: 5) mentions that it is tradition to place salt on the table, since it is compared to the mizbeach. Therefore, Magen Avraham (ibid. 13) maintains that one should refrain from killing an insect on the table; while Kaf Hachaim (ibid. 141) prohibits out of respect, letting animals feed directly from leftovers that remain on it.
Sefer Chassidim (920) quotes a story of a child hurting himself while standing on a table also used for placing seforim and learning. Therefore, Yesod Ometz (64) maintains that one should not sit or stand a child on a shtender where seforim are usually placed. (on Yosef Ometz 2: p. 278, he seems to contradict himself). Yeladim Kehalacha (p. 48) writes that some abstain from letting a child seat on a table even when no seforim are on it. Maadanei Asher P. 59) quotes the widely recognized notion that seating on a table is improper.
Nevertheless, Horav Shlomo Miller’s Shlit’a opinion is that if no seforim or tefilin are now on the table, since it is also used for eating and reclining on it, it could be used for sitting the sandek when performing a bris milah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/3/2017 3:19 PM |
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# 1489 What Are You Driving At?
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Q. In order to get a break for driver license insurance from the insurance company and to be allowed to take the test 8 months after taking the permit test instead of a year later they require new drivers to take inclasses for 10 hours. There is a driving school that offers in classes for 5 hours and you need to sign a form that you took in classes (not sure if it says on the form that you did 10 hours or just that you took the inclasses) Is it considered stealing from the insurance company to take this shortcut of 5 hour inclasses if they officially only offer the break for inclasses that they assume would be 10 hours the correct amount that inclasses is supposed to be. Is it considered gneivas da'as from the government to take the test at 8 months instead of a year. Is it possible to answer the shailos each separately.
Thank you very much!
(After asking for further clarification, the next was received:) There are 2 papers you sign. One is a test that he fills in and you sign the bottom (as if you took the test but it's not government test he makes it - in order to pass the course every student needs to get minimum of 70). The other is an attendance sheet you sign showing that you were the class. He gives you 10 attendance sheets to sign, each sheet is signed with a different pen and a random date but it's really 3-4 hours in total. He is allowed to give a break so he may just let's out early instead making it shorter but it still doesn't add up to 10 hrs.
A. Horav Shlomo Miller’s Shlit’a opinion is that if one has to sign statements that are untrue, one should abstain from joining that school.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/3/2017 3:09 PM |
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# 1488 ID Or No ID
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Q. Is a father of a newborn baby allowed to wear the hospital ID on the bracelet in a place where there is no eiruv? Is it similiar to the case of a prisoner wearing chains in 301:19 or similiar to the case of green circle in 301:23 which one is permitted to wear outside? Or perhaps similar to what Rav Moshe writes in Orach chaim 1:111 about watches that anything that is worn on the guf is called a malbish and one is permitted to go out with? During the time the baby is in the hospital, the father wears it the entire time even during sleep. Or perhaps is it similar to a moch dochuk which assur to wear outside? Thanks in advance.
A. Although, Igrois Moshe (O. H. 1: 111), ruled that in principle one is permitted to carry a watch on Shabbos because it is considered an article of clothing, and is similar to a ring with a signet, however, many Poskim disagree and the minhag today is to be stringent. (Chelkas Yaakov 2: 97 et. al. See also Igros Moshe Y.D. 2: 47 on moch dochuk). Shemiras Shabbos Kehilchoso (40: 32) maintains that one should not wear an ID bracelet where there is no eruv.
However, Chashukei Chemed (Shabbos 52b) in regards to hospital ID bands rules that in need, one may rely on the Igrois Moshe, especially when we dealing with a karmelis.
Horav Shlomo Miller’s Shlit’a opinion is similar to be lenient in need, when the ID band will remain on the hand of the father, until the discharge of the baby. The Rov does distinguish between a watch, where the item carried has an ongoing operative working purpose of functioning and showing the changing time, it could stop working and thus become a maso, as opposed to the ID bracelet, that just serves by being there, and thus maintains its malbush status.
(See also question 1412, in regards to wearing a red string on the street on Shabbos)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/3/2017 3:04 PM |
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# 1487 Don’t Be In Such A Rosh!
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Q. A Yeshiva Bochur accidentally dropped his Tefilah Shel Rosh (out of the plastic box etc.). What is the proper Hanhaga nowadays, as he presumably would not be able to fast whilst adhering to his regular Sedarim in Yeshiva?
A. Mishna Berura (40: 3) writes that the custom is for one who’s tefilin fell on the ground to fast, when not in their bag or protective box.
Chaim Shoal (1: 12), maintains that the aged or ill, can redeem the fast with donating tzedaka. He also mentions that the ones dedicated to learning Torah, when the fast will affect their learning, should rather keep a taanis dibur (restrain from speaking non- Torah conversations) for a day. Others, recommend learning additional time, while some assert that fasting only half a day would suffice.
Divrei Chaim (end of v. 2) explains that when donating tzedaka, it is at least the value of the food he would have saved had he fasted.
Horav Shlomo Miller’s Shlit’a opinion is that a Yeshiva Bochur who has difficulty fasting while maintaining his learning schedule, should only fast half a day and eat before aalos hashachar (daybreak), and also give tzedaka.
If that would still affect his learning, he should redeem the fast with tzedaka. The Rov added that he should also change his ways when handling tefilin, adding especial care, to prevent them from falling in the future.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/3/2017 2:51 PM |
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# 1486 Safer Sefer
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Q. If one sees a sefer lying on the ground, but one's hands are unclean (whether from food or for some other reason), what should one do? On the one hand, one cannot pick up the sefer with dirty hands. On the other hand, one may not let the sefer lie on the floor while one goes to wash his hands.
A. Horav Shlomo Miller’s Shlit”a opinion is that he should clean his hands with a tissue. If he does not have one available he should use the lower corner of his shirt or similar covered clothing, to wipe clean his hands.
One should avoid touching a sefer after exiting a bathroom or cutting hair or nails etc., even if the hands are not physically dirty, he should wash his hands first, unless the sefer is lying on the ground.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/3/2017 2:45 PM |
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Important Numbers
