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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1072 Wash Your Step
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Q. My family's minhag is to wash netilas yadayim before Kiddush. I sometimes go to a Kiddush on Shabbos morning and eat mezonos, and then I come home and want to make Kiddush again for my wife before my meal. Should I wash before Kiddush the second time also since there are some shittos that I am also chayav to make Kiddush again for myself? Or maybe that's only a chumra but we wouldn't say to wash before Kiddush the second time because I was most likely yotze Kiddush already and this Kiddush is a hefsek between netilas yadayim and hamotzi?
Thank you.
A. Most Poskim maintain that you have already complied with the mitzvah of kidush on the day by eating mezonos before, however Shiltei Hagiborim (Pesachim – Rif :20, quoted and explained in Gevuros Yitzchok p. 17) that the kidush hayom constitutes also the reciting of a brocho on wine before the main seuda, when you eat bread.
Horav Shlomo Miller's opinion is that since in principle you have already complied with kidush following most Poskim's view and you are repeating mainly for your wife's sake, it is best to recite kidush first and then wash netilas yodaim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/3/2016 5:19 PM |
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# 1071 Chaim B'Mayim
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Q. I feel I frequently need to drink water, but I find it difficult to drink much at a time or to drink it quickly, so I don't usually say a brocha acharona. To make matters complicated, I like to sit outside on my porch with a drink. Sometimes I go in and out of the house with a drink. Is this shinuy rishus? Am I supposed to keep making another brocha rishona on the drink every time I go in the house and out of the house? How do I deal with this? A small part of the porch has an overhang from the house. Does that make it the same rishus? And what if i sit on the part of the porch that doesnt have the overhang, which is most of the porch?
I'm sorry if this sounds like a crazy shaila but I feel like I constantly have to sip water.
Thank you for clarifying this matter.
A. In principle most Poskim rule that one could potentially recite a brocho on water and it would last for a whole day, (Rambam - Brochos 4: 7, Shulchan Aruch O.H, Mishna Berura 178,) excepting the Magen Avrohom (178: 9) who maintains that even the brocho rishono recited before eating expires after shiur ikul or the time it takes for digesting the comestibles; and in the case of water it is very short.
However, in practice , following most Poskim, four factors will limit the time the brocho of shehakol will last.
(1) reciting a brocho achrono (2) a mental decision that one is done eating or having chesech hadaas (O.H. 179), (3) shinuy mokom or changing locations (O.H. 178: 13), (4) falling asleep (O.H. 178: 7.)
There are other situations when a brocho on water will not be affected by changing location such as
when travelling, hiking or doing other outdoor activities. If one has in mind when he recites the brocho while already travelling, also has the water with him or knows that water will be available along the way, and also expects to be thirsty again later in the day and will want to drink water. This follows the fact that the brocho was recited without being kovea mokom or establishing a place for water consumption. (O.H. 178:4, Magen Avraham ibid. 11)
Igrois Moishe (O.H. 2: 57) maintains that if one sucks a candy and leaves home to travel to a different location, he does not have to repeat the blessing. However, Maharsham, and Chazon Ish disagree.
Following the above, some Rabbonim may permit reciting one shehakol for the whole day, regardless of one leaving home, as long as one had this in mind when the brocho was said.
However, Horav Shlomo Miller's Shlit”a opinion is that, shinui mokom does matter. Therefore, since we assume that one usually plans to enter different rooms of the same house while eating or drinking, no further brocho is required within that location. This includes the porch or any other area of the outside of the house that could be seen from the place where the brocho was recited.
Leaving that location will demand a new brocho. This is also the opinion of most Poskim. (See Vesen Brocho ch. 9, for additional details.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/30/2016 10:38 PM |
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# 1070 The Rich and Famished
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Q. In the beginning of the Egyptian servitude at the start of Sefer Shemos, Rav Sa'adya Gaon (see Rav Kapach's translation in Chumash Toras Mosad Rav Kook) says that "Ka'asher yianu oso...kain yifrotz"' means that Kal Yisroel became wealthy. What good would wealth do for an enslaved nation?
A. I did not find the peirush of Rav Sa'adia Gaon you quoted, but I did find something similar in the Hagada Be'er Chaim Mordechai (p. 103,) and in Misgav Ledavid (P. Shemos). The Jewish nation merited their wealth when leaving Mitzraim by the virtue of Avraham Avinu, whom Hashem blessed with abundance (V'avorechecha - bemomon). The term used for the suffering imparted to them by the Egyptians is “Vaya'anu” which is an expression of poverty; they desired to impoverish and deprive them, but the result was exactly the contrary. The enslaved became exceedingly wealthy, when they deprived their tormentors and took all their riches. The word “Yifrotz” links with “Vayifrotz haish meod” (Bereshis 30: 43.)
It is obvious, that this enrichment was only after they left Egypt with the “rechush gadol”
Horav Shlomo Millers Shlit”a mentioned that although the Bney Yisroel were enslaved, they did posses and own cattle which traditionally has been an important source for wealth. The Talmud (Chulin 84a) mentions that Rabbi Yochanan taught: "Anyone who wants to get rich should engage in the raising of sheep." Rabbi Chisda added: "Why are flocks of sheep referred to by the Torah as ashteroth zonecho? (Devarim 7:13) Because sheep enrich their owners."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/30/2016 3:38 PM |
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# 1069 Finders Keep Rest
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Q. From the Shulchan Aruch Siman 266 Seif 13, I have the following question:
If the event that one finds a lost object that is not muktzah in an area surrounded by an
eruv where it is clear that it is permitted for the finder to take possession of the lost object for himself, would it be permitted to pick it up on Shabbat or Yom Tov to take it home? (for example, I found unmarked sunglasses in the middle of a field where most residents nearby are not Jewish).
If not, would it help if I have in mind not to truly take possession of it until after Shabbat?
If not, can I kick it to a safe & hidden location in order to retrieve it after Shabbat?
Any difference for Sephardim?
A. Rashi (Beitza 37a) quotes two reasons why no buying or selling is permitted on Shabbat. It is due to the Rabbinic prohibition based on the posuk (Yeshayahu 58: 13) “Memtzo Heftzecha,” meaning refrain from engaging or speaking about weekday activities on Shabbat. Another reason is lest one will come to write down the details of the transaction. Ramban (Vayikra 23:24) adds that this rabbinic prohibition is founded on the biblical mitzva of “Shabaton” which refers to resting on Shabbat.
Based on the above Mishna Berura (306: 33) prohibits giving presents on Shabbat unless the gifts are needed then. (See also Shemiras Shabbos Kehilchoso (29: 31.)
Horav Shlomo Miller Shlit'a opinion is that indeed it is better to have in mind not to acquire the found object on Shabbat. Same ruling for Sephardim or Ashkenazim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/29/2016 11:54 PM |
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# 1068 Deposit Slip
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Q. I would like to challenge a landlord's decision to keep the deposit ($250) unrightfully. Do I have to go to a Beis Din or can a Posek give me permission to go to a goish court. The amount is so small no Beis Din will bother with my case. Is it better to just accept the loss.
A. Horav Shlomo Miller's Shlit'a opinion is that you do not need permission from a Beis Din to lodge a complain for redress at the Landlord and Tenant Board or its equivalent.
You may also want to approach the landlord's Rov at the shul where he davens, he may be able to solve the problem by just speaking with him.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/29/2016 11:34 PM |
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# 1067 Ta'am why Flavour OK
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Q. 8 months ago, my wife was cooking chicken for Shabbos. The food was being cooked in a cooking dish, made out of stoneware with the exterior made out of enamel.
In the dish was a few pieces of chicken, rice, water, Italian dressing, salt, spices, and a little bit of balsamic vinegar. The problem is that after we cooked and ate the food, we realized that the balsamic vinegar did not have a hechsher. The balsamic vinegar was made out of wine and grape must.
There certainly was 60 times heter per the amount of balsamic vinegar that was put into the dish. However, there is a concern of Avida Leta'ma as the balsamic vinegar was put into the dish to add flavor. I do not recall if the vinegar was discernible while eating the chicken, as i was not paying attention being that at the time I did not think that there was a kashrus issue.
In terms of hefsid merubah, the price of the dish is $50.
Please let me know what the teshuvah is.
A. Horav Shlomo Miller's Shlit'a opinion is that since the balsamic vinegar is at worst a derabbanan prohibition and it is not the only flavouring item present (ze veze gorem) the cooking dish could be kashered by boiling water three times over the fire.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/29/2016 11:17 PM |
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# 1066 Is There A Happy App...
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Q. This question came up in a shiur this week and I would like to know Rav Miller's opinion. Who was the happiest person in Tanach?
A. It would seem from the Talmud and Midrashim that at least for a short time, Adam was the happiest human being ever.
Horav Shlomo Miller Shlit'a suggested that King Yosam ben Uziyahu is a good candidate. The Talmud (Suka 45b) teaches that if the merits of Yosam were added on to those of Rabbi Shimon bar Yochai and his son they could save the world from the time of its creation until the end of time. Rashi (ad loc.) explains: “Yosam ben Uziyahu was a righteous man, who was more humble and modest than other kings. He merited to show honor to his father, and for this reason, the pasuk “a son shall honor his father” (Malachi 1: 6) was said on him, and his merits were unsurpassed.
Although Maharsho (ad loc.) mentions that like Rabi Shimon bar Yochai and his son Elazar, Yosam suffered great physical pain in his lifetime, he possessed great emunah, trust in Hashem and love to Him, and therefore lived a very happy and joyous life.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/27/2016 6:40 PM |
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# 1065 Money From The Minyan
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Q. I found money in shul, that looked like someone had it in their pocket and hid it before Shabbos, then forgot to come back and retrieve it. I put up a sign that it was found. How long do I need to keep up the sign? If no one calls at that point may I keep it?
A. Horav Shlomo Miller's Shlit”a opinion is that it should be advertized for at least three weeks, (preferably three months) and then if there are no claimers one may keep the money.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/27/2016 6:36 PM |
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# 1064 Wash And Pray
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Q. In question # 461, the Rav discussed washing of the hands after having a blood test done...
2. A dentist will wash generally wash his/her hands with soap and water from a water tap or use hand sanitizer after each patient for hygienic reasons, but from a halachic standpoint, would rubbing the hands with sanitizer or washing (with water) without a vessel (kli) be acceptable?
3. If a Kli is needed, is there any benefit to washing 3 times on each hand in this case, or is once each hand truly enough?
Thank you so much
A. Please see question #1063 above that besides bloodletting, no other medical procedure, including operations or dental work require netilas yodaim afterwards.
However, when proper netilas yadaim is needed due to the ruach ra'ah descending on the hands, as when one awakens after sleep, you do require pouring water three times on each hand.
In regards to having to pour from a suitable vessel, although Bais Yosef (O.H. 4) quotes that the Zohar (Vayeshev) requires washing from a utensil, Shulchan Aruch and Remoh (O.H. 4: 7) rule that on the onset one should try to wash from a proper keli. When one is not available it is not essential.
Although some Poskim disagree, (See Yalkut Yosef – Netilas Yodaim 4:3. Ohr Yisroel p.82. Divrei Sofrim 62: 58,) Horav Shlomo Miller’s Shlit”a opinion is that a keli is needed only when the washing is done also for Tefilas Shacharis and a brocho will be recited. However, if one wakes up in the middle of the night to go to the washroom and will then continue sleeping, when he washes hands for ruach ra’ah, he does not require a keli even on the onset. Similarly, if one sleeps during the day, he does not require a utensil when washing three times after he wakes up.
Nonetheless, Poskim (O.H. ibid. 12, Mishna Berura 18) maintain that just immersing and scrubbing the hands in water is insufficient for removing ruach ra'ah,
As far as using water with soap or a sanitizing liquid, Horav Shlomo Miller's Shlit'a opinion is that for the removal of ruach ra’ah, water that is fit at least for an animal to drink is necessary, Washing three times each hand is also a requirement.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/25/2016 11:55 AM |
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# 1063 Blood Wash
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Hello,
Q. In question # 461, the Rav discussed washing of the hands after having a blood test done. In that discussion it came out that:
..."Following this reasoning we may require the surgeon to wash hands after an operation, since that is a healing procedure. The fact that the surgeon wears gloves may be of no consequence, as a sleeping person wearing gloves also washes when he awakens. (ibid.)"
1. Does this mean that a dentist must wash his hands after ANY dental procedure where bleeding is involved (eg. a dental cleaning, giving an injection in order to do a filling, etc).
2. A dentist will wash generally wash his/her hands with soap and water from a water tap or use hand sanitizer after each patient for hygienic reasons, but from a halachic standpoint, would rubbing the hands with sanitizer or washing (with water) without a vessel (kli) be acceptable?
3. If a Kli is needed, is there any benefit to washing 3 times on each hand in this case, or is once each hand truly enough?
Thank you so much
A. As mentioned in question #461, Nishmas Avrohom (4: 4) quotes Horav S. Z. Auerbach's Zt"l decision that after extracting blood for an analysis or even when donating blood, no hand washing is required. The reason given is that this washing requisite is of "segulaty" origin or of spiritual nature and not a medical need. As such we should limit it only to its original provision and that is when the blood was drawn as a healing practice. We do not require it when the blood extraction was done for any other reason such as testing or for helping others by donating blood. That is the opinion of many Poskim as mentioned in Piskei Teshuvos (4: 27). Although some are doubtful or do require netilas yadaim, (Sha'arey Aharon 4: 19, Leket Hakemach), the common practice is that we do not. Similarly mohalim don’t wash their hands three times with a vessel after every bris milah or for that matter people who cut themselves accidentally, squeeze out a boil, or extract a splinter.
Horav Shlomo Miller's Shlit'a opinion, as mentioned there, is similar to the Minchas Shlomo, namely that washing of hands is only required when the bloodletting is in itself a healing procedure, (e.g. relieving blood pressure) and is done with that intention. Any other medical procedure, including operations or dental work do not require netilas yodaim afterwards. (See following question.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/23/2016 12:08 PM |
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# 1062 Bubbe Mice-es?
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Q. I was recently cleaning a functioning Aron Kodesh and found a picture of a Rebbe inside. I was told that it was a picture of Rav Shaya of Kerestir and it was important that it be visible (in the pitch dark Aron Kodesh when closed) as it keeps away the mice.
I remarked that it reminds me of the idol that Menashe HaMelech put in the Kodesh HaKodoshim, and that the Cristians also have patron saints that they believe chase away mice and maybe a picture of them would be effective. I was criticized for making light of something I did not believe in. I replied that I thought the decree of Chazal that Kisvei HaKodesh conveyed ritual impurity to the hands was supposed to keep away the mice.
Is this a real segulah or Darkei Emori?
Is one allowed to put a picture in the Aron Kodesh for this or any other purpose?
If the decree of Chazal is not enough to keep away the mice, are there other Segulahs to use or perhaps we are deficient in some spiritual way and Hashem is trying to send us a message, which we have been unable to decipher. Perhaps the Rav can direct us.
A. Other similarly puzzling segulos are mentioned in seforim for mice protection. Divrei Sholom (quoted in Zeicher Osso 10: n. 238) mentions placing the shirayim or food leftovers from a tzadik. It also helps for memory loss, reflecting and contrasting the effects from eating leftovers from mice. (Horiyos 13b) Another segula for mice defence is being careful with m'aaser contributions. (ibid.) Sipurei Tzadikim (p. 18) quotes that the Yismach Moshe would give kemios and amulets to be placed in the mice affected locations.
Placing the picture of Rabi Yeshaye Steiner from Kerestir is indeed mentioned in seforim (Rina Veyeshua Beoholei Tzadikim, et. al., some seforim include a picture too.) Apparently this segula is already well known and established in some circles.
Many segulos are recorded in the Talmud and other seforim and much has been written about the propriety and correctness of following and using them.
Horav Shlomo Miller's Shlit'a opinion is that in the end it all depends on one's family traditions and in the mind and intuition of the beholder.
Mishna Berura (154: 31) mentions the prohibition of placing extraneous objects inside the Aron Hakodesh. However, he quotes Magen Avraham, that in regards to yerios we use the principle of “Lev bais-din masne aleihem” or the Aron was created from it's onset with the condition of permitting this use. Hatefila Vehichateha (p. 138) quoting Yabia Omer (8: 19) and other Poskim, permits placing inside the Aron hakodesh wine for a segula and on the doors the tefilos recited when opening the Aron.
Horav Shlomo Miller's Shlit'a opinion is that, similarly if this shul follows and maintains already the tradition of placing the above picture for protection, it would be permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/20/2016 4:11 PM |
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# 1061 Quinoa or Not
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Q. What is HoRav Shlomo Miller's opinion on quinoa products on Pesach? Is quinoa cooking oil permitted? If you consider quinoa to be kitnios, can you use plates that were used to serve them when they are still ben yoma, like in a hotel?
A. Quinoa, is a grain-like seed grown in the Andean mountain region of South America, that is gaining popularity with consumers because its unique nutritional qualities.
Poskim disagree if quinoa seeds should be treated like potatoes and dissimilar to kitniyos, or maybe it is more alike peanuts and should be prohibited for Ashkenazim during Pesach.
Several Kashrus agencies, including the Star-K, OU, cRc (Chicago) as well as the Kof-K maintain that quinoa is essentially Kosher for Pesach. Since it is not even remotely related to the five grains (in fact, it is also not a legume and not botanically related to peas and beans which are of the original species of Kitniyos included in the decree), and was not around at the time of the Kitniyos prohibition, it is not considered Kitniyos. (ohr.edu)
However, other kashrus agencies disagree, such as OK, COR, Badatz of the Eida Chareidis of Yerushalayim..Additionally, Poskim as Rav Yosef Shalom Elyashiv zt”l, Rav Yehoshua Yeshaya Neuwirth zt”l, Rav Asher Weiss and the current Ashkenazi Chief Rabbi of Israel, Rav Dovid Lau maintain that it is prohibited. (ibid.)
Horav Shlomo Miller's Shlit'a opinion is to be stringent in the use of quinoa on Pesach. In need you may use the cooking oil. However, you can be lenient in regards to utensils and plates on which quinoa products were served.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 5/20/2016 4:08 PM |
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# 1060 A Blessed Reunion?
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Q. I very much enjoy reading these questions/answers! Here is my first question: What should be done with a mezuza that gets accidentally knocked or is found already knocked down on Shabbat or Yom Tov? … (See question above)
Would a bracha be said on replacing the mezuza on the doorpost if I am putting it back up on Shabbat? And if it is delayed until after Shabbat, does it get a bracha then? What it I didn't knock it down, but found it laying on the ground and it might have been there for days...also gets a bracha?
Thanks so much
A. See question above (#1059) that it is prohibited to replace the mezuza on Shabbat or Yom Tov, and when reattached on weekdays a brocho is said.
Poskim disagree if a brocho is recited when replacing a mezuza that was taken down intentionally to be checked..
Some Poskim maintain that even if the mezuza after being examined was found to be kasher, you recite a blessing when reattaching, since there was a distinct possibility that it could have been found unacceptable. Therefore one is “masiach da’as” or does not keep in mind replacing it, (unlike when the mezuza was removed for fixing the frame, painting etc). The above is different to the one who takes off his ta’alis temporarily; in that case we rule that no brocho is recited when he dons it again. (Ad'mas Kodesh 18, Shnois Chaim 74, Ma’ase Eliahu 260, Hamezuza Vehilchoseha p. 106 & 141 et. al.) Other Poskim assert that no brocho is recited when it is replaced on the same day. Pischei Mezuzos (29: 1, p. 305) recommends waiting until the next day, and then reattach it with a brocho. (Aruch Hashulchan Y.D. 289: 4)
Horav Shlomo Miller’s Shlit”a opinion is that we always avoid reciting brochos when in doubt, and no brocho should be recited even on the next day. Only when enough days have elapsed to warrant that the person has indeed forgotten about replacing the mezuza, a brocho should be said.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/20/2016 3:48 PM |
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# 1059 Mazal of a Mezuza
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Q. Hello. I very much enjoy reading these questions/answers! Here is my first question: What should be done with a mezuza that gets accidentally knocked or is found already knocked down on Shabbat or Yom Tov?
Is there any difference it they were help up by nails or 2 sided tape? Is there any difference depending on what room the mezuza is on? (shul, room in a house, openings in a house without a door, etc) . And any difference for Askenazim vs. Sephardim?
Would a bracha be said on replacing the mezuza on the doorpost if I am putting it back up on Shabbat? And if it is delayed until after Shabbat, does it get a bracha then? What it I didn't knock it down, but found it laying on the ground and it might have been there for days...also gets a bracha?
Thanks so much
A. A mezuza that fell cannot be replaced on Shabbat or Yom Tov, since this constitutes a building act and is included in the prohibited melacha (one of the thirty nine categories of forbidden work) of Boneh or building and erecting. It would not make a difference whether the mezuza is attached with nails, glue or tape.
It also does not matter where the mezuza was (shul or house) it cannot be re-attached on Shabbat or Yom Tov.
However, immediately after the end of these days, it should be replaced with a bracha. Taking care that indeed the mezuza remained kasher (it could have been damaged when it fell or was on the ground,) and that the door or entrance also qualifies for mezuza. (it may be missing a doorpost or the lintel, or have other deficiencies.)
It also does not make a difference how long it was laying on the ground, when it fell accidentally. Nonetheless, if it was taken down intentionally (for checking the mezuza or fixing the door) you do not usually recite a brocho when re-attaching it. (See following question)
In general it is better to affix a mezuza using nails, as it is a stronger and longer-lasting attachment.
The above applies to both, Sephardim and Ashkenazim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/20/2016 12:39 PM |
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# 1058 Dress Up & Bless Up
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Q. In many hotels everywhere the balconies face the beach or a swimming pool. Early in the morning, when no one is out yet, is there a problem davening or saying brochos facing an area where usually people are improperly dressed?
A. Horav Shlomo Miller’s Shlit’a opinion is that a beach or a swimming pool area that is empty does not qualify as a bathhouse. Therefore, when no improperly clothed individuals are present, one is allowed to recite brochos, daven or learn Torah in them or facing them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/20/2016 12:00 PM |
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# 1057 Start and End Trend
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Q. In Shemone Esre we say Ata Chonen Chochma Bina Veda'at, but at the end we only say only Chonen Hada'at. Why do we omit Chochma and Bina.
Thanks.
A. A general rule in the brochos of the Amida (and others) is that the brochos end using the same or similar words as they begin. (see Tosafos Brochos 10a, peirush Eshel Avrohom ad. loc.) Just as the earlier brocho, of Ata Kadosh finishes with the word Hakadosh and the one after, Hashivenu ends with Teshuva, so Ata Chonen begins with Daas and finishes likewise.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/16/2016 1:20 PM |
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# 1056 Ashkenaz Bird?
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Q. Shalom Rav, I have two questions.
I own a small parakeet, we usually feed him a mixture of seeds. Can I feed him in Pesach clean sunflower seeds?
A. Sunflower seeds is considered by many Poskim to be kitniyot (legumes, grains and seeds, not eaten in Pesach by followers of Ashkenazi traditions) and it is included in the list of most Kashrut organizations. (Beis Shearim O.H. 251, OU, Star K, COR and others Kitniyos List.)
However, kitniyos are permitted in benefit (Mogen Avrohom 453: 3, Eliahu Rabba ibid. 5, Mishna Berura ibid. 12) and therefore permitted for animal use. Care should be taken that they are indeed clean from any other seeds that could be chametz.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 5/13/2016 2:17 PM |
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# 1055 Split The Waters
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Q. At the hotel we were Pesach they placed a high and proper mechitza separating the very large swimming pool into separate areas for men and women. Yet the mechitza didn't reach into the water itself just to the surface of the water, is that a problem?
A. See Rambam (Isurei Biah 21:21) and Shulchan Aruch (E. H. 21: 1) on the prohibitions involved, on mixed attendance to a beach or pool.
Horav Shlomo Miller’s Shlit’a opinion is that if a proper mechitza is placed, meaning no visual contact exists and the areas are totally separated, then, although the mechitza does not separate the water itself it would be permitted. This, he adds, is subject to the people staying away from the mechitza at least four amos ( two meters) and only if they do not engage in diving under the water.
It is highly recommendable to have, as is commonly done in many such facilities, separate hours for men and women. Also signs should be posted informing of the restrictions and the lifeguards assigned to maintaining the rules.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/13/2016 2:01 PM |
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# 1054 Don’t Sweat The Matza-Ball Stuff
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Q. We spent Pesach by the coast and the humidity was very high. We are always very makpid and careful on gebrochts, but because of the high humidity the shemura matza became soft and lost its crispiness. The matzos were not wet at all, just like soft cardboard. Is that a problem?
A. Horav Shlomo Miller's Shlit'a opinion is that this does not constitute gebrochts (soaked or wetted matza) for those who follow the tradition of abstaining from it, since it is the derech and the common condition of cities by the coast to have humid weather and its results. He mentioned that this would be less of a shaila than wetting the matza with one's own saliva as it is eaten, that obviously does not make it gebrochts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/13/2016 1:58 PM |
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# 1053 Fell Asleep While Counting Slip
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Q. I was falling asleep two nights ago and in the last minute, I remembered that I didn't count sefira yet. I was so tired that I counted right there, and fell asleep. Next night I remembered what happened and I'm sure that I counted, but I can't remember if I actually said the words or I just thought about them but didn't verbalize the counting with my lips. Can I continue counting with a bracha?
A. Poskim rule that the counting of the Omer requires, like other mitzvos based on reciting words, the movement of the lips and at least a quiet verbal expression, that the one reciting can hear; just thoughts are not enough. (P’ri Chadah 489: 6, Birkey Yosef ibid. 12, R.A Eiger 29, Chassam Sofer 6: 19)
However, since the principle involved, namely “Hirhur Kedibur” or thoughts count as words, is in dispute and some maintain that it does matter, this creates enough of a doubt to allow counting the rest of the nights with a brocho. This constitutes a:”S’fek S’feka” or double doubt, because losing the brocho when missing a day is also an issue under dispute. The above applies only when at falling asleep you still had enough presence of mind and intent to comply with the mitzva of counting (Agura Beoholecho 1: 24, Nitei Gavriel – Pesach 3: 33: 4)
You may add another sofek or doubt in your case, since you are also uncertain how you counted, and you may have actually verbalized properly the counting.
Horav Shlomo Miller’s Shlit’a opinion is that any sofek suffices for continuing counting with a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/9/2016 1:55 PM |
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Important Numbers
