|
|
|
|
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
|
|
|
|
|
# 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)
|
|
|
|
|
|
|
# 1141 Ask Him When He Comes?
|
|
|
Q. How can Eliyahu Hanavi be present at every bris, even a malach can’t be in two places at the same time?
A. Od Yosef Chai (Pinchas) quotes from the Idra Rabba (at the end) that Eliahi Hanavi apologized to Rabbi Shimon bar Yochai for being unable to attend the learning of the Idra. He explained that on that day, Hashem had send him to perform miracles on behalf of Rav Hamenuna Sabba. Upon what Maharitz wondered, does not Eliahu attend every bris mila, demonstrating so that he is able to be present in a number of different places at the same time? He explains, that at the bris ceremony there is only a “nitzotz” or spark of his presence, and that he is able to achieve for many. However, performing miracles for Rav Hamenuna or learning the Idra, requires his full attendance
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/5/2016 7:15 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1140 All Hands Off Deck
|
|
|
Q. If we already removed the old paint and cleaned a cottage deck before the 3 weeks began, can it be finished, to avoid making it all dirty and having to start all over again?
A. See question 321 in this forum in regards to repairing a basement from a water leakage, where we wrote: “Shulchan Oruch (O.H. 551: 2) rules that from Rosh Chodesh (Av) we lessen the renovation or building of a joyful abode or redecorating, and painting. Mishnah Berurah (ibid. 12) explains that this refers to a residence one does not need now. Mishnah Berurah adds that if a Gentile was hired prior to Rosh Chodesh and he is paid for the complete job and works on his own timetable, he is permitted to work even on Tisha B’av itself. (As far as Mareis Ayn is concerned, see Nitey Gavriel - Ben Hametzorim 28: 7). However it is preferable if he could be compensated with a small sum to stay the repairs for after the nine days. Horav Shlomo Miller’s Shlit”a opinion is that basic repairs that just permit you using the damaged basement area are permitted. However, unessential area expanding and decorative improvements should wait until after the Nine Days.”
In your particular case, Horav Shlomo Millers Shlita opinion is that you may finish the work in need before the beginning of the nine days.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 8/5/2016 3:20 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1139 A Shot Across The Bow
|
|
|
Q. Why is it that we do not bow down to the ground in prayer anymore these days except on Rosh Hashanah and Yom Kippur? When did this practice stop? Does it have anything to do with not seeming like Muslims who still continue this practice?A. Throughout Tanach, we find that bowing, kneeling and full body prostration was part of prayer and the service of the Temple in Jerusalem. When the Beis Hamikdash was extant, men and women who were to hear there the holy name of Hashem from the mouth of the Cohen Gadol, would be required to prostrate.
A. Remah (O.H. 131: 8) mentions the existing prohibition of prostrating in our days. Mishna Berura (ibid. 40) explains that the Torah (Vayikra 26: 1) rules “Nor shall you install a kneeling-stone in your land, to bow down upon it.” This prohibition applies even when your intent is serving Hashem (if outside of the Beis Hamikdash) on a kneeling stone or even a stone floor. Mishna Berura quotes that Poskim maintain that this biblical prohibition is transgressed only when the two factors concur; full body prostration and it is on a stone floor. When only one of the two factor is involved the prohibition is rabbinical. Lastly, when one kneels on a non-stone floor, (or an intervening mat, floor cover or other material is placed between the body and the stone floor), there is no prohibition at all. Because of the complexity of what separates and permits and what is considered as part and parcel of the stone floor, it is customary today not to bow normally at all; only on Rosh Hashana and Yom Kipur
Additionally, the Talmud, (Megila 22b and Shulachan Aruch ibid.) indicates that a person of standing and stature is not allowed to kneel in his prayers unless he is convinced that his prayers will be answered. If such a person were to kneel in his petitions, and his prayers were not answered, it would seem, in the eyes of the people, as if Hashem is unfair and unjust, while in reality we don't truly understand His ways.
Horav Shlomo Miller Shlit'a indicated that due to the concerns above mentioned, we usually avoid kneeling in our days. He also pointed out to the narrative told in Shoftim (Judges 7: 5) how Hashem instructed Yehoshua to test the people who should follow him to war by taking them for a drink by the water. “And every one that kneels upon his knees to drink, set him separately away from your group because they will not go with you, since they are thus accustomed to kneel before idols”. (Rashi ibid.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/5/2016 3:08 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#1138 Hashem Knows
|
|
|
Q. If someone suffers, our sages say that Hashem suffers with him, as it says; I’m with him in his trouble. Is it then correct to say that a person should avoid suffering so Hashem will not suffer too? Or should one feel good, be happy and enjoy pleasant things, so Hashem will enjoy with him?
A. Horav Shlomo Miller’s Shlit”a opinion is that in principle you are correct, as Hashem is our Father, loves us with great love and only wishes only our benefit. However, sometimes our suffering and our distress are also part and parcel of that eventual well being. They may be either part of the kaparah and redemption processs, necessary to gain total forgiveness (similar to fasting), or they may be a nissayon or test that brings us to higher spiritual levels.
It goes without saying, that accepting the yissurim and their pain with simcha, love and happiness, (mekabel yisurim beahavah), thus turning them into an acceptable and even pleasant experience, would bring joy to Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/5/2016 2:56 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1137 Spot The Difference?
|
|
|
Q. Do the very common brown spots on the yolk of organic eggs make them not kosher?
A. Organic eggs have restrictions in the way their mother-chickens are grown and fed. Egg-laying chickens cannot be raised with antibiotics or growth hormones and must be given organic feed that is produced without using conventional pesticides or synthetic fertilizers. Organic eggs have statistically more blood spots and brown spots than common eggs
However Darkei Teshuva (Y.D. 66: 23) permits brown spots in eggs.
OU site (Eggs and Blood spots – June 20, 2006) defines these spots as “protein spots.” They are by far the most common blemishes found. They are formed by a microscopic “seed” of foreign matter that enters the egg during the early stages of development. Though found in both brown and white eggs, they are more prevalent in brown. Generally, these look like thick clear jelly in the egg-white and may be any size. If the “seed” speck is visible, it looks like a reddish brown piece of dirt at the center of the spot. Whether in the white or yolk, these blemishes present no Halachic concerns and the eggs may be consumed without further action.” A similar pinion is to be found on the CRC siteHorav Shlomo Miller's Shlit'a opinion is also to be lenient on brown spots.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/5/2016 1:47 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1136 Hair Raising Shayla
|
|
|
Q. Can a woman remove facial hair during the 3 weeks?
A. Pri Megodim (551: 3) rules that the prohibition of cutting ones hair applies equally to women as men.
However, in regards to a woman removing facial hair, Nitey Gavriel (Bein Hametzorim 1: 21: 3) rules that women are allowed to remove bodily hair for maintaining her attractiveness to her husband.
Horav Shlomo Millers Shlita opinion is that a woman’s removal of facial hair, should be done before the beginning of the nine days. (See similar opinion on question 102 in this forum, in regards to a woman dying her hair)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 8/2/2016 11:21 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1135 Much Ado About a Seadoo
|
|
|
Dear Rabbi
Q, Can I buy a seadoo during three weeks, since it is available now at a discounted price and just give a deposit? I will not be having any intention to acquire the machine, until delivery after the 3 weeks, but still legally, it is mine. I this permitted? Can I take it for a test drive?
A. See question 100 in this forum where we mention that Igrois Moishe’s (O.C. 3, 80) opinion is that if the car is a pleasure vehicle, one should avoid acquiring it during the 3 weeks, as he has to pronounce the brocho of Sheheheyonu (or Hatov Vehameitiv), when taking possession. Horav Shlomo Miller's opinion is that if one takes delivery of the vehicle after Tisha B'av it is permitted until the nine days begin, as no brocho will be recited yet.
See also similar question 596 on acquiring a new vehicle during this period: “However, during the Nine Days any purchase that provides enough joy to qualify as “Binyan Shel Simcho” should be avoided and no Hatov Vehameitiv should be recited. (Igrois Moishe ibid.). When this could not be achieved before the Nine Days, Horav Shlomo Miller’s Shlit”a opinion is that in case of need one may still sign a purchase contract. However, he should condition his signature on the contract and the deposit of monies, to only agreeing to purchase the car in the near future, not actually buying it and owing it now. Therefore until he takes possession of the automobile the ownership will remain in the hands of the vendor.”
In the case of a seadoo, that is primarily a recreation vehicle and also involves a degree of danger, Horav Shlomo Millers Shlita opinion is to preferably wait until after the three weeks. If that would imply a loss, it could be purchased before the nine days, following the above guidelines.
One is permitted to take the vessel for a test drive.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 8/2/2016 10:45 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1134 A Blessing in Disguise?
|
|
|
Q. If one said Kiddush on wine before a Seudah (Shabbos/Yom Tov), does one say Shahakol on ice cream if it is served as dessert (for those who are accustomed to make a bracha on ice cream during a meal)?
A. Poskim disagree, some (Vezos Habracha p. 98, Birchas Hashem p. 45, Ohr Torah – Sivan 5761 p. 626) maintain that one does not recite a brocho, The reason being mainly that they consider ice cream to be a liquid and the brocho said on the wine exempts liquids that one drinks after the wine. Also, some are in doubt on the above and they rule that safek brachos lehakel, when in doubt, we do not recite.
Others, (Mibeis Levi p. 49, Vezos Habracha ibid. quoting the Staipler Gaon zt”l) maintain that ice cream is solid food and it does not become exempt with the wine brocho.
Horav Shlomo Miller Shlit”a agrees with this last opinion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 8/2/2016 10:31 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1133 Now, It's a More “Safer Torah”
|
|
|
Q. We had an unusual shayla in our minyan this last Monday. We took out one of the various Sifre-Torah rolled to Parshat Pinchas and the baal koreh noticed that someone, probably out of simple ignorance, had corrected the Vav-Ketia on the word shalom (you could see that there was some ink added to the gap – we keep some ink and feathers inside a compartment of the Aron Hakodesh). We didn't know what to do, so we took out another Sefer Torah. Was that the correct decision?
A. There are a number of different opinions in regards to the need, origin and ways to write the vav- ketiah. The Talmud (Kidushin 66b) mentions in the name of Rav Yehuda quoting Shmuel, that the source of the rule that the service (avoda) performed by a blemished (baal mum) Cohen, is invalid, is the posuk: (Bamidbar 25: 12) “Behold, I give him My covenant of peace.” Meaning, as Rav Nachman explais, that since the letter vav of “Shalom” is truncated, it reads rather as “Shalem” or complete and unblemished.
Some maintain the this vav, belongs to the group of small letters in the Torah. (Medresh Rabbi Akiva – Botei Medroshos p.479). Others (Minchas Shai (ibid.) quoting Ritva, Shut. Rabi Akiva Eiger 75, et. al.) opine that it is a regular sized letter but with a shorter foot; larger than a yud but shorter than a regular vav. They also assert, that even the opinions that it is read as a yud, still hold that it is a bit larger than a regular yud (ibid.)
Many avert that it is a regular vav that is split or truncated somewhere in the middle. Where in the middle is also subject to different opinions, as well as the angle of the split (Ohr Torah quoted in Minchas Shai ibid. et. al.).
Some Poskim maintain that the Halacha does not follow Rav Nachman, and there is no vav-ketiah at all. They emphasize that no such vav is found in ancient Sifrei Torah or mentioned in Rambam or Tur-Shulchan Aruch (Pachad Yitzchak – Sefer Torah p, 148, quoting The Venetian Sages). Some communities like the Yemenite, do not have that tradition at all. While Shevet Hakehassi Y.D. 1: 297 mentions it is a Halacha LeMoshe MeSinai.
There is also mention of other vavin ketios in the Torah, such as the vav of “Vatomos Sarah” (Bereshis 23: 2 – Machzor Vitri p. 677) or “Eileh Keruei Haeidah” (Bamidbar 1: 16 – Baal Haturim).
Horav Shlomo Miller’s Shlit’a opinion is that it was unnecessary to take out another Sefer Torah, even according to those who maintain that tradition, as it is only a Masores. He also suggested that since this occurred in a weekday, it could have been easily fixed by just scratching the vav with a pin or similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 8/1/2016 9:59 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1132 Daven Maven
|
|
|
Daven Maven
Q1. The baal tefillah this morning at my minyan has a habit of 'eating his words' . This means, among other things, that his brachas often leave out words so that it becomes "Baruch ... Hashem ...nuMelech...olam". (I have a recording of this). My question is whether I am yotzei with some of his brachas and whether it would be better if I quietly leave for another minyan when that opportunity exists.
A. Harav Shlomo Miller's Shlit'a opinion is that in principle and on the onset, one should make every effort to daven with a proper minyan directed by a knowledgeable and Torah educated shaliach tzibur, who knows how to pronounce his brochos and tefilos properly. However, after the fact, since in our days, we are really not yotze or comply by just listening to any of the brochos recited by the sheliach tzibur, but we rather say everything ourselves, therefore there is no need to abandon the present minyan and look for a doubtfuly better one.
As long as there is a minyan of people praying together one complies with tefila betzibur.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 7/29/2016 6:15 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1131 Time Lag Plag
|
|
|
Q. A woman whose husband made “early Shabbos” may not do any Melacha after the time that her husband was Mekabel Shabbos. [This is unlike the opinion of the Gaon Rav Feinstein zatzal, but this is the ruling of many poskim, including the Shevet HaLevi, the Gaon Rav Wosner zatzal.]
So the question I have is: If a shul is mekabel Shabbos with "Mizmor Shir" etc. at exactly Plag Hamincha, when should the wife (whose husband davens in that shul) light Shabbos candles?
A. Igrois Moishe (O.H. 3: 38) indeed maintains that the early Shabbos acceptance of the husband does not oblige his wife to refrain from melochos. However, this applies when he does so for the convenience of an early meal during the summer months and not for the mitzva of tosefes Shabbos in a minyan kavua.
Piskei Teshuvos (263: 37) after quoting the Mekor Chaim and Chavos Yoir, that also maintain that the kabolas Shabbos of the husband includes the wife, mentions (ibid. n. 337) that this applies only to the proper beginning of the M’ariv davening and not to the prior recited mizmorim. Nevertheless, even if it would commence at “Mizmor shir leyom HaShabbos,” since “Lecha Dodi” is usually sang and repeated by all, adding the recitation of the prior six mizmorim, you end up with at least ten minutes from the beginning of kabolas Shabbos .
Therefore, Horav Shlomo Miller Shlit”a suggests, that kabolas Shabbos should begin at plag, thus giving the women ten or more minutes to light candles. (See also questions 88 and 98 in this forum).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 7/29/2016 4:25 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1130 First In
|
|
|
Q. Two individuals face each other at a bathroom door, one leaving the bathroom and one entering, who has din kadima and goes first?
A. An entrance to a public bathroom, public bath, steam bath or similar, does not necessitate or involve honouring people. Although one may argue that the fellow entering a public lavatory should have priority, since he may be transgressing the prohibition of “ba'al teshaksu” by constraining himself, still Horav Shlomo Miller Shlit'a maintains, that the conventional wisdom and accepted behaviour of exiting and giving space to the ones entering, trumps.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 7/27/2016 10:08 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1129 In and Out
|
|
|
Q. When two individuals meet, one exiting a shul or a beis hamedresh and the other about to enter, who has din kadima and goes first?
A. Rema Mipano (Teshuvos 83) rules in regards to two individuals, one who is given an aliya to read the Torah and the other now returning to his seat after finishing his aliya, that the one being called goes first. He explains that the one who has already read first, has already been honoured and now it is his turn to honor the one called next. He proves his point from Talmud (Suka 56a) that the incoming Cohanim enter the temple court from the preferred right (the north) while the exiting leave from the left (south). He goes even further and mentions that the above would apply even when honouring a disciple before his master.Ginas Verodim (O.H. 1: 23) rules similarly and states that the person about to comply with a mitzva preempts the one who has already done so. However, he maintains the this only applies when both are of equal stature and the talmid should always honor his Rebbi. (see also Torah Lishma 59).
Horav Shlomo Miller's Shlit'a opinion is that when we are not dealing with people about to do a mitzva but rather when they are engaged in reshus or optional activities, and both individuals are of equal status, conventional wisdom and commonly accepted protocol dictates that the one exiting goes first, in order to provide space to the incoming one.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 7/27/2016 10:06 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1128 Bimatapping On Shabbos
|
|
|
Q. Can a gabai leave on a recording device on Shabbos by the bima, so there will be a record of the donations given, when the people are not aware they are being recorded? Why is this any different than the security video recorders installed now at every building, store and even the shul, activated as you walk on the street or into the building?
A. Horav Shlomo Miller’s Shlit’a opinion is that this is prohibited, even when the recorder is left on before Shabbos or has a timer. The prohibition is on the gabai who left on the recording devise and this would include also video recorders when not needed for security reasons.
See Chashukei Chemed and Veha'arev N'a (Shlach) on a similar question where he deals with the payment of the neder that was unlawfully recorded by the gabay on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 7/27/2016 12:06 AM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
# 1127 Double Talk?
|
|
|
Q. Why do we prohibit using a microphone on Shabbos, and we permit speaking to a person wearing a hearing aid?
A. Igrois Moishe (O.H. 4: 85) explains that microphones became prohibited by most Poskim because they involve “hashmoas kol” or an activity that is publicized and creates awareness to all that a prohibited melocho is possibly being transgressed, which is not the case with a hearing aid.
Also, he adds, only a small amount of people in need require hearing aids, thus it is a “milsa delo shechiach” or an uncommon occurrence, that our sages usually do not prohibit.
See last question, where we quoted an additional reasoning that in reality the melocho is not done by the hard of hearing, but by the one who addresses him, and he is “eino mechaven” (does it without intention). Igrois Moishe maintains that it is not an unavoidable melocho prohibited also when done without intention, since the hard of hearing may not even be listening.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 7/25/2016 10:49 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1126 Turn a Deaf's Ear
|
|
|
Q. Can a person who needs a hearing aid, adjust the volume on Shabbos? With a shinui?
A. Igrois Moishe (O.H. 4: 85 – see last question) permits the use of a hearing aid, since in reality the melocho is not done by the hard of hearing, but by the one who addresses him, and he is “eino mechaven” (does it without intention). Igrois Moishe maintains that it is not an unavoidable melocho (psik reisha), prohibited also when done without intention, since the hard of hearing may not even be listening.
Shemiras Shabbos Kechichoso (34: 28), quoting Minchas Shlomo, permits using a hearing devise when it was left on before Shabbos. He also permits adjusting the volume when necessary.
Horav Shlomo Miller’s Shlit’a opinion is that when possible it should be done with a shinui or using an unusual way for accomplishing the task, such as the back of the finger or the knuckles.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 7/22/2016 5:14 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1125 I See the Light
|
|
|
Q. Regarding many areas in hilchos Shabbos there is a difference if the melocha is from the Torah or derabanan: amira lakum, maseh Shabbos etc. What is the status of electricity regarding such issues?
A. When electricity is used to make a filament glow and give light or to provide heat as in stove burners or the like, most Poskim maintain that one transgresses the biblical prohibition of ma’avir (kindling - Achiezer 3: 60, 4: 7, Beis Yitzchok Y.D. 120 – 125, Minchas Shlomo 12, Meorei Haeish, Yesodey Yeshurun – Maavir, et.al.). Others call it mevashel - cooking (Chazon Ish 50: 9). A few maintain that it is only rabbinical since even when the metal gets heated and burns or when it glows, it does not get consumed.
When no light or heat is produced, some still maintain that the Torah prohibitions of bonneh (building) apply, since the closed electrical circuit binds together the different components of the appliance or electrical device (Chazon Ish 50: 9). Another biblical prohibition considered is tikun mono (finishing the making of a utensil), since without the electrical power being applied the devise is non-functional and useless. However, other Poskim are lenient and may permit the use of electrical circuitry in cases of need such as in hearing aids or similar (Igrois Moishe O.H. 4: 85, see next question). Some Poskim (Beis Yitzchok Y.D. 1: 2) also assert that one transgresses on the rabbinical proscription of molid (bringing about any creative change in an item).
Horav Shlomo Miller’s Shlit”a opinion is that in most cases activating any electrical circuitry, even when no heat or light is created, besides the rabbinical prohibition of molid, should be considered at least as a sofek deuraisso, or doubtful Torah prohibition because of the tikun mono involved.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 7/22/2016 2:22 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1124 Hotel Or Notel
|
|
|
Q. Can I be a partner in a non-kosher hotel?
A. Poskim maintain that one should not enter into a business venture with a Gentile that commercializes with non kosher products (Maharam Shik 136, Rama M’Pano 30, Darchei Teshuva 117: 17 et. al.)
Horav Shlomo Miller's Shlit'a opinion is that one may divide the business into different areas and the Jewish partner should remove himself from the non-kosher food service section of the partnership. Alternatively, an independent caterer could be running the food service section.
A competent rabbi should be contacted to draft the Halachicaly correct agreements between the partners.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 7/21/2016 11:40 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
