|
|
|
|
Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
|
|
|
|
|
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
|
|
|
|
|
# 1161 Uncharted Waters?
|
|
|
Q. How many seconds does one have to drink a reviis of water to make a borei nefashos? Does it make a difference if it is soda or wine? Thank you.
A. Mishna Berura (210: 1) quotes O.H. (612: 12) that in regards to drinking a reviis for the purpose of reciting a bracha achrona or compliance of a mitzvah, if one drank and stopped a bit and then drank again until he completed dinking the full reviis, it is not considered as having drank a full reviis. In Shaarei Tzion (ibid. 11) he mentions that most people drink a reviis while stopping once and it is still counted as one single act. He also quotes the opinion of the Gr”a that maintains that when drinking we also use the same time measure we use when eating solid food. Namely, the time it takes to consume a prass measure of bread, which can be from two to nine minutes, following the opinion of different Poskim. Mishna Berura (ibid.) maintains that in regards to drinking hot tea and coffee, which is consumed slowly, the established minhag is not like the Gr”as' opinion and we do not recite the bracha achrona after drinking done within achilas prass. He also mentions that it is proper to leave a reviis in the cup until it cools enough to be drunk as required, and then recite the last bracha. (Shaarei Teshuva ibid. disagrees).
Hagadah Kol Dodi (20: 11) rules that the above applies only to unsweetened wine, that people consume in two sips. However, sweet wine and other drinks, people may drink a reviis in one single sip. He also explains that sipping the drink into ones mouth is not the same as swallowing, which may require a few more gulps for swallowing a full reviis.
Horav Shlomo Miller's Shlit'a opinion is that you may relay on the Gr”as' opinion if you include other doubtful conditions such as the shiur or amount that constitutes a reviis. E.g., although normally we maintain the smallest reviis shiur to be 86cc (approximately three ounces), for the purpose of bracha achrona even two ounces or 58 cc, would suffice when consumed in one or two sips, if also a regular reviis (86 cc) was drunk within a three or four minutes period. Alternatively, one should consume an olive sized solid food (approximately 28 grams) and recite Bore Nefashos on both the solid and the liquid.
Rabbi A. Bartfeld as revised by Horav Shlomo miller Shlit”a
|
|
|
|
|
Posted 9/16/2016 1:42 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1160 Watch That Closed Door
|
|
|
Q. Is a Jewish man permitted to seclude himself with a non-Jewish woman together with a non-Jewish man, or non-religious Jewish man?
A. Shulchan Aruch (E.H. 22: 2) mentions that Shamai and Hilel prohibited seclusion with a non-Jewish woman. Poskim disagree whether a Gentile or a non-religious man qualify as shomrim or watchers. Some are lenient (See Pischei Teshuva E.H. 22: 2, Shov Yaakov 2: 19, Erech Shai 5, Zechor Leavrohom 2: 10, Chazon Ish 35) while some are stringent (Noda Beyehuda 1: 69, Yam Shel Shlomo 21)
Horav Shlomo Miller's Shlit”a opinion is that in need you can be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/16/2016 1:39 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1159 All Rise
|
|
|
Q. When a Talmid Chacham or an elder is unaware of the honour given to him, (he is facing another direction) is it better to make him aware?
A. Horav Shlomo Millers Shlita opinion is that in general there is no need to make the recipient of the honour aware that you are standing for him or honouring him, unless he needs to benefit emotionally from that knowledge; e.g. to rise his depressed spirit.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/16/2016 1:34 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1158 It's An Honour
|
|
|
Q. Do you have to honour and stand up for an elderly Talmid Hacham that is senile or blind and is not aware of the honour you are giving him?
A. Ginas Verodim (Y.D. 4: 2),Birkey Yosef (Y,D, 244: 2), Rabi Akiva Eiger ztl (Y.D. 240: 7), Ben Ish Chai (Ki Tetze 15) et. al. rule regarding the blind, that one has to honour them even if they are unaware of the respect given. Poskim maintain that it is similar to embarrassing the blind which is prohibited (Bava Kama 86b). Derech Sicha (P. 374) asserts that the same applies to the elderly or ill, who are oblivious to the treatment given to them.
Horav Shlomo Millers Shlita opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/16/2016 1:30 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1157 What's cooking?
|
|
|
Q. Is microwave cooking included in bishul akum?
A. Poskim debate whether cooking food in a microwave oven is included in the prohibition of Bishul Akum.
In regards to the prohibition of bishul on Shabbos, Harav Shlomo Zalman Auerbach zt”l (quoted in Shmiras Shabbos Kehilchoso 1:127) maintains that microwave cooking is only rabbinically prohibited, while Harav Moshe Feinstein zt”l (Igros Moshe 3:52) rules that since microwave cooking is a common form of cooking, it is biblically forbidden.
In regards to bishul akum Poskim also disagree. Minchas Chein (1 p. 177) maintains that according to Horav Moshe zt”l food cooked by a Gentile in a microwave oven is considered bishul akum. Shevet Halevi (8:185), Shraga Hameir 6: 52: 3) and Harav Yosef Shalom Elyashiv zt”l (Shvus Yitzchak vol. 6 page 61) assert a similar stringent opinion,
Other Poskim are lenient The arguments for leniency are that when one cooks with a microwave he is not cooking by fire and that microwave technology was not available at the time when Chazal promulgated the Bishul Akum decree and thus was not included in the proscription. Moreover, most food cooked in a microwave oven is not suitable to be served at a king's table or a state dinner.
If the food was already fully cooked by a Jew, all agree that a Gentile may re-heat it in a microwave oven.
Horav Shlomo Miller's Shlit'a opinion is that in case of need such as when caring for the elderly and the ill, one may be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/14/2016 11:05 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1156 Don't Let Smoke Get In Your Eyes
|
|
|
Q. According to Rav Shlomo Miller, if a goy cooks meat... by steam or hot smoke is it bishul akum?
A. Rambam (Maachalos Asuros 17: 17) and Shulchan Aruch (Y.D. 113: 13) rule that food smoked by a Gentile does not constitute bishul akum. Remoh (ibid.) adds that this includes preserved foods, since the prohibition applies only to cooked by fire comestibles. Poskim debate whether steam is also exempt. Darkei Teshuva (Y.D. 113: 16, quotes the opinions of the opinions of the Shem Aryeh and Zer Zahav. Proponents of the lenient view argued that steaming is analogous to smoking and not to cooking, since the food is not directly cooked through means of a fire. Another argument for leniency was that since the steaming of foods was first introduced many centuries after Chazal forbade bishul akum, steaming was not a form of cooking that was included in the original decree. Seridei Eish,(2:138), Yabia Omer (5:Y.D. 9) and Mishne Halachos (2: 2: 17) also maintain that steaming is not included within the parameters of the Bishul Akum decree. Other Poskim differentiate between food cooked directly by steam in a steam chamber or if cooked in a pressured container when already canned, using superheated steam. In the last case after all the food is being cooked in the heated liquid inside the can and should be prohibited. (Teshuvos Vehanhagos Y.D 382).
The above is essential in understanding the debate whether canned tuna, salmon, sardines etc. are included in the bishul akum gezeira, although there are other mitigating factors involved. Such as the radically new production methods and equipment completely different from the normal household cooking utensils, that did not exist in the days of Chazal and should therefore not be included in the prohibition. (Minchas Yitzchok (3: 26: 6). Additionally, Horav Moshe Feinstein, zt“l is quoted (Mesorah,Vol.1.) as ruling that there is no prohibition of bishul akum if the non-Jewish cook is unknown to the consumer, since eating this factory prepared food item would not lead to any socialization and eventual intermarriage.
Horav Shlomo Miller's Shlit'a opinion is that one can be lenient in using smoke as a source of heat for cooking with it. However in regards to steam one should be stringent when possible. In need you may rely on the Poskim that are lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/12/2016 1:44 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1155 Cutting a Covenant?
|
|
|
Q. Why is a covenant called “krisas bris” or “cutting off,” when what you are actually doing is creating agreement and harmony between the partners of the treaty?
A. The Gaon of Vilna (perush on Sefer Hayetzira 1: 8) questions why the expression “Kerissas Bris,” or the severing of a pact or treaty, is the name commonly used to connote the establishing of a covenant. This term expresses an obvious contradiction. Bris means unity and oneness while Kerissa evinces cutting and separation. He explains that a true everlasting covenant, survives even when the parties separated and grew apart. It is created when the sides in agreement give away to the other something of crucial value of themselves, something they cannot and will never forget. Avraham Avinu conveys to Hashem his most valued possession, the life of his son Yitzchak; while Hashem bestows to His people His most precious asset, the Torah itself.
Rabbi A. Bartfeld
|
|
|
|
|
Posted 9/2/2016 9:28 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1154 Oy Gevalt! - There Are Shooting Each Other!
|
|
|
Q. A recently married relative of mine wanted to know if he and his wife can shoot each other with Nerf guns when she is a niddah (my kids gave them that as a wedding present). I know in Rav Eider's book in section V B 4 he brings a machlokes between Rav Moshe and the Be'er Moshe about ping pong. And I recall hearing Rabbi Sobolofsky give a shiur on YUtorah where he considered maybe ping pong would be OK because you're not actually passing one to the other - your intention is to hit it away from the person (in the end he may have sided with Rav Moshe anyway about tzchok and kalus rosh). With Nerf guns your intention is to aim towards the person, but you're not really passing to them, rather shooting at them. So I guess there are two issues - is it passing? And/or is it kalus rosh? Is kalus rosh context dependent like Rav Eider has in note 38, when she is bmatzav choleh ruach it is OK, because he does not intend for tzchok but to help remove her ruach?
Thanks.
A. Indeed, Beer Moshe (1: 50: 5) after describing in detail the workings of ping-pong, permits playing it during the niddus period, while Hilchos Niddah (2 p. 137) quotes (mipi hashmuah) that Rav Moshe Feinstein’s zt’l opinion was to be stringent not only in playing ping pong but also in handball and tennis. Similarly, Chut Hashoni (Y.D. 195: 1: 4) permits for a husband and wife during the period of niddus, to engage in games similar to chess, Chanuka dreidl or the like. However, he warns to abstain from any other games or activities that may cause levity and light-heartedness.
Pischei Niddah (2: 28: A: n.4) mentions that; “one should avoid playing these games, unless one feels that playing that diversion would have a beneficial effect.”
Horav Shlomo Miller’s Shlit”a opinion is that Nerf guns are more frivolous an activity than the other games mentioned above, which at least qualify as a sport. He suggests that one should rather avoid this particular activity and find another less giddy, to help perk-up and elevate the spirits of a spouse.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 8/23/2016 9:52 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1153 Not In My Prayer-Book?
|
|
|
Q. The following question occurred to me last Friday night:
In the ezras nashim, there is an English siddur that I need to daven. (All the other siddurim are in Hebrew). There is a sign saying that one should not remove any siddurim from the ezras nashim, as they were donated to be used in the ezras nashim only. Is it OK for me to borrow the siddur to daven in the beis medrash for 10 or so minutes and then put it right back to the ezras nashim, if it will be impossible for me to daven otherwise?
Presumably, if the person who donated the siddurim would know that it’s impossible for me to daven without this siddur, he would say it’s OK to use it for 10 minutes and he wouldn’t mind.
A. Remah (O.H. 14: 4) maintains that in regards to seforim the rule of “A person is pleased when someone complies with a mitzvah using his property” does not apply. Therefore, you cannot use a book without the owner’s permission, since we are concerned that the reader my tear the sefer when he uses it. Mishna Berura (14: 16) asserts that this applies also to sidurim even for an occasional use. He adds that although people are accustomed to use sidurim and machzorim that belong to others, he does not comprehend why.
Piskei Teshuvos (14: 10) quoting Likutey Mahariach, Minchas Yitzchok (7: 130,) Kaf Hachaim, (14: 31), Lehoros Nossan (6: 127-128), stresses that the above applied to former days, when printing was costly, but not in our times, when seforim and sidurim are relatively inexpensive, accessible and are constantly being donated.
Horav Shlomo Miller's Shlit”a opinion is similar and one can safely assume that the donator of the sidurim or the gabayim of the shul would be agreeable if anyone who needs them uses them, as long as he returns the to the ezras noshim. The Rov added that this applies only if there are enough sidurim for the use of the women, if present.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/21/2016 11:24 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1152 Stam a Scam
|
|
|
Hi,
Q. My wife inherited an apartment in Beit Shemesh when her father was niftar. We rented out the apartment a few months ago and never received any rent from the tenants. My wife went to England to help her mother move and while there she emailed the tenants asking what's happening with the rent. They said they sent the money to the account we sent them. The account was somewhere in Wisconsin, I believe, and the name was Mary. It turned out their email was hacked into and whoever read the emails sent emails from their account, not ours, asking for the money right away. He said it didn't sound like my wife talking but decided to send the money anyway to the account in Wisconsin, not Toronto. He was taken advantage of in a scam and doesn't want to pay us the first 2 month's rent.
I'm asking if halachikally they still have to pay us, since it was by his negligence and not calling us when he thought something sounded fishy with the emails and paid anyway.
Thanks so much.
A. Horav Shlomo Miller's Shlit”a opinion is that hypothetically you are correct, and the renter still owes you the rent. However, the Rov maintains in principle that it is incorrect to adjudicate monetary cases when only one opinion is presented, as the renter may offer a totally different scenario. He recommends applying to a Beis Din, who would hear both sides.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/19/2016 1:49 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1151 Seller Beware
|
|
|
Q. On a related matter, is it permissible for a mocher seforim to sell Mezzuzot to non-Jews who are trying to live as Bnai Noach?
Thank you,
A. See question above (1150). Remah (Y.D. 291: 2) rules that one should not sell a mezuzah to a Gentile unless there is a concern of creating enmity and promoting hate. Although Maharil prohibits even in such a situation, many Poskim side with the ruling of the Remah (Be’er Sheva 36, Sheilas Ya’avetz 2: 122, Yalkut Yosef - Kivud Av Vaem 6: 15)
Horav Shlomo Miller’s Shlit’a opinion is that one should avoid when possible selling mezuzos to Gentiles unless he is afraid he may be creating enmity as above mentioned or that he may be charged with a human rights violation. He should also be very alert and make certain that the buyer does not belong to a proselytizing cult that uses the mezuzos as a tool for attracting and perverting the uninformed. He should also make sure that the recipient is aware of the inherent holiness of the mezuzah and plans to use it with respect and decorum. The mocher seforim, may also want to inquire whether the Gentile buyer is not part of a mixed marriage or is a partner with a Jew on the property where the mezuzah is to be affixed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/17/2016 6:00 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1150 Best Keep Secret
|
|
|
Bs"d
Q. I have been asked by a number of Bnai Noach if it is permissible for them to put up a Mezzuza on their front door. If there is a nafka mina between the front door which is public and inside of the apartment or house, which is private, would the inside be permissible if the outside isn't?
A. Although Rambam (Perush Hamishnayos – Terumos 3: 9, H. Melochim 10: 10) teaches that a Ben Noach is rewarded with some remuneration for observing the mitzvos he was not ordained to do, he should abstain from the ones that carry kedusha and tahara, such as tefilin, Sefer Torah and mezuzah. (Ridvaz ibid.)
Minchas Kino’os (9: 35) quotes Talmud Yerushalmi (Peah 1: 1) that Rebbi sent Artaban a mezuzah with the intention of providing some security and protection for him. (It is of interest that Yerushalmi Avoda Zarah 2: 1, says in the future Bnai Noach will accept all mitzvos including mezuzah).
Veshav Verofo (Y.D. 58) quotes Rav Ovadya Yosef zt’l as permitting placing a mezuzah in a Ben Noach’s house, when one knows that he will honour it properly.
However, Yalkut Yosef (Kivud Av Va'em 6: 15) mentions that if an ill Gentile father asks his son to place a mezuzah on his door for protection, he should abstain.
Horav Shlomo Miller’s Shlit’a opinion is that if the Noahide is careful to honour the mezuzah properly, he may place it in the inner rooms, but not on the outside of the entrance door.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/16/2016 4:55 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1149 Don't Chicken Out
|
|
|
Q. Someone that suffers from hormonal imbalance and was instructed by doctors to maintain a diet of protein and vegetables to avoid significant symptoms of weakness, fatigue, depression and anxiety. As fish is also rejected, can one eat chicken during the nine days in that medical condition?
A. Mishna Berura (551: 61) rules that someone is ill even if he has recovered but not completely, he is allowed to eat even mammal's meat. See also Nitey Gavriel (Bein Hametzorim 38: 7) quoting Boruch Ta'am.
Horav Shlomo Miller's Shlit'a opinion is that if it is a doctor recommended diet one may be lenient.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/14/2016 11:54 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
# 1148 Call It a Night?
|
|
|
Q. When I daven maariv after plag and say ya'ale veyavo for Rosh Chodesh Av, can I still eat meat and take a shower before the shekia?
A. Horav Shlomo Miller's Shlit”a opinion is that when one davens maariv after plag he is considered as having began the next day. Just as with Shabbos, one becomes prohibited in doing melochos after accepting an early Shabbos; so too you would equally be prohibited in all proscriptions that apply to the nine days.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/14/2016 11:18 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1147 Clothes Make The Day?
|
|
|
Q. On this year that Tisha BeAv is on motzei Shabbat, can one continue to wear for Maariv and Eicha the Shabbat clothes? What if one usually keeps Rabbenu Tam’s time?
A. Remoh (O.H. 553: 2) rules that when T’Beav falls on Motzei Shabbos, one should remove his leather shoes after answering borchu at the beginning of ma’ariv, and not before the shkiah, as we normally do. Mishna Berura (ibid. 6) explains that it is prohibited to show openly any demonstration of avelus (mourning) on Shabbos.
Eishel Avrohom (Tanina 551) maintains that in principle there is no prohibition to continue wearing Shabbos clothing already dressed at the start of T’BeAv as opposed to leather shoes. One is only enjoined on not putting these garments on during T’BeAv. Nitei Gavriel (Ben Hametzarim 94: n. 15) relates that the Lubavitcher Rebbe would continue wearing his Shabbos clothing. Equally, other of the prominent sages of Yerushalaim wore their shtraimels until after Eicha and the Kinos recited on Motzei Shabbos.
However, a common tradition today is to delay davening ma’ariv; so permitting people to change shoes and clothing at home after saying Boruch Hamavdil ben Kodesh Lechol at the end Shabbos and returning to shul. Others prepare the clothing and shoes, and bring them to shul before Shabbos.
Horav Shlomo Miller’s Shlit”a opinion is that one may keep his Shabbos clothing on until the Rabbeinu Tam’s time, even if he only does so lechumra. Horav Dovid Pam Shlit”a quoted on the Rosh Hakolel’s name that you may also change to everyday clothing (excluding shoes) forty five minutes after sunset. However, one should first make sure that there are no muktze items inside the pockets
.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/12/2016 3:32 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1146 Not So Fast
|
|
|
Q. When a meuberos (pregnant woman) or menikes (nursing) or a stam choleh (ill) who start to not feel well on the fast of Tisha BeAv, do they need to start shiurim (small amounts) if Tisha BeAv is a) not nidcheh (postponed day of fast) b) nidcheh
Thank you!
A. Horav Shlomo Miller Shlit”a pointed out the Biur Halocho (554: 6) quoting Pischei Olam, in regards to an impending cholera plague, that if it is not imminent or not severe, one should eat only shiurim (less than a koseves or specific date), and thus maintain the spirit of the Ta'anis. Therefore, the shiurim alternative applies when one may be afraid of an approaching or looming condition of danger.
In your case, a competent Rov, familiar with the condition of the subject should determine whether the illness or the need fit the above description. Usually you are more lenient on a nidche.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/12/2016 3:22 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1145 Test The Waters
|
|
|
Can I water my lawn during the nine days?
Shulchan Aruch (O.H. 551: 2) prohibits to plant a "netia shel simcha" (planting done for aesthetic or joyous purposes). However, Mishna Berura (ibid. 13) permits the necessary maintenance of what is already there, to avoid any losses.
It is therefore permitted to do basic garden upkeep, to cut the grass, weed and water the lawn/flowers, since these activities are only upkeep.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/10/2016 1:54 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1144 No Swim Nor Shower
|
|
|
Q. Can one attend a bridal shower (for a non-frum soon-to-be relative) during the 9 days?
A. In principle, one may make and attend a vort or a shiduchim ceremony even during the Nine Days, if done without a Seudah (banquet), music and dancing. This may be done immediately to pre-empt loosing the shidach to someone else (Shulchan Aruch O.H. 551: 2). However, Horav Shlomo Millers Shlit”a opinion is that a bridal shower does not concord with the mourning spirit of the Nine Days and should be avoided. Especially when gifts that may invoke the need of blessing “sheheyanu” (which we do not recite during this period) may be involved.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/7/2016 11:21 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1143 Drop Unliked Flies
|
|
|
Q. Re- last question. If the glass with a mixture of vinegar or wine and a little liquid detergent, was placed before Shabbos and it was effective in attracting a number of flies. Can you now move it on Shabbos, or is it muktzah?
A. If there were already dead flies on the utensil at the onset of bein hashmoshos (twilight) of Shabbos, the vessel would likely become ”muktza machmas mius” (muktza due to repulsiveness – Shulchan Aruch O.H. 308: 34, 35), and you would not be able to move it for use at another location. However, Horav Shlomo Miller’s opinion is that if it is very repulsive and disgusting to the people close to it, one may remove the utensil out of the way, since it is considered as a “graf shel re’i” (potty or soiled diaper – ibid. and Mishna Berura 308: 130).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/7/2016 11:10 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1142 What's The Catch?
|
|
|
Q. Can one place on Shabbos a glass with a mixture of vinegar or wine and a little liquid detergent, to attract and trap little very bothersome fruit flies?
A. Mishna Berura (316:18) rules that it is forbidden to set a trap (as a mouse trap) on Shabbos, and if an animal is trapped as he sets the device, he transgresses a biblical proscription. If it is trapped afterwards it is rabbinical prohibition. However, it is permitted to set a trap before Shabbos.
In regards to flypaper, Poskim disagree whether you are allowed to hang it on Shabbos. Some rule it is prohibited (Tal Nosson p. 172, P’ri Hagan 4: 316 – p. 369, Sdei Tzoifim – Beitza 36a – p. 438). However, Piskei Teshuvos (316: 9) quoting Ateres Moishe (1: 77) permits hanging flypaper since to begin with, a fly may not immediately be caught. Besides, flies and the like are not normally trapped for any particular use (Beminom Notzud), and he is only doing it to be rid of them (Melocho Sheino Tzricho Legufo). Other Poskim permit when in great need (Sdei Tzofim ibid. See also Chashukei Chemed – Shabbos 5a, in regards to placing food on an already set glue trap).
Migdal Dovid (39 Melochos 3: Tzad n. 124) permits placing a bottle with a narrow opening and draw bees into it with an attracting substance when needed, since in essence they can still exit the bottle. You may also argue that the holding power of detergent is not necessarily the equivalent of glue, and the flies can still escape.
Horav Shlomo Miller’s Shlit’a opinion is that when in need, you can set up the mixture of an attracting substance mixed with detergent on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/7/2016 11:05 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
