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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1024 Dollar – Rema
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Q. What is Rav Miller’s opinion in regards to the amount one should give for Matonos Laevyonim?
Is it better to be machmir and give a bigger shiur to the few or just give a peruta and give to many?
How much is a peruta these days?
A. Rema (O.H. 694: 1) rules that we donate besides Matonos Laevyonim, also Machatzis Hashekel, but the amounts differ. Mishna Berura (694: 2) asserts to follow the opinion of the Ritvo (Megila 7b) that one fulfils the matonos laevyonim obligation even with two prutos (one prutah per indigent) or its equivalent in food. ("shaveh Prutah")
The value of a perutah according to the opinion of the Chazon Ish is 1/40 or .025 of a gram of silver, and according to the Masoro it is .0182 of a gram of silver (Masores Hashekel p.119)
At today’s (Adar 5776) price of silver (about $0.50 U.S.D. per gram) it would result in $0.0125 or $0.0091, a bit more or less than a penny.
Although one fulfills one's obligation with a prutah, nonetheless, Poskim write that it's proper to give each poor person a significant and meaningful gift (Maharsho – Megila ibid.) Others maintain that it should be enough to purchase three egg volumes of bread (Sha’arey Teshuvo 694, see also other opinions on Nitey Gavriel – Purim 33:2)
Yeme Mishteh VeSimcha (p. 244 – published in 5766) quotes Rav Elyashiv zt’l as saying that even though one fulfills one's obligation with a prutah, nonetheless, it's proper to give each poor person about 5 shekalim which is an amount which would make the poor person happy. Halichot Shlomo (chap 19, note 62) quotes Rav Shlomo Zalman Auerbach zt”l as having said that in order to fulfill all opinions one should give an amount which is significant by the giver and by the taker's standards.
In question #507 in this forum we wrote that Horav Shlomo Miller Shlit’a advises to give at least a dollar (Canadian) for matonos loevyonim, (a Zichron Binyomin paper equivalent dollar is also good). The reason is that you can still acquire a roll of bread with something in it, to be used for a minimum seudah. The Rov maintains that on this year, although the Canadian dollar has decreased in value, the above still stands.
The
Rov also recommends that one with limited resources should give two
dollars to two needy persons, then divide the rest of the money
available and donate to as many recipients as possible, even if it
less than a dollar, since every act of giving constitutes a new
separate mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 3/23/2016 2:28 PM |
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# 1023 Ad DeLo Yoda – Forgot Purim
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Q. Can you fix yourself things (paint and other repairs) in the house (on Purim) if it is for the need of Shabbos? Can you text and send emails on Purim?
A. Shulchan Aruch and Remo (O.H. 696:1) permit work on Purim when done for a mitzva. Mishna Berura (ibid. 6) permits also writing congratulatory letters. However, warns one not to over engage in non-Purim related activities, so he will not come to neglect the simcha and joy of Purim.
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 3/23/2016 1:59 PM |
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# 1022 Spread Around the Blessings
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Q. Does the one getting the aliya (on Parshas Zachor) have to have in mind to be moitze (discharge the obligation of) the people with the bracha of the Torah, and tell them also to have in mind to be yotze?
A. Orchos Chaim (O.H. 140) quotes that the Chasam Sofer would do so (See also Nitey Gavriel 19: 2.)
Horav Shlomo Miller's Shlit'a opinion is that we don't have such tradition and it is unnecessary.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/18/2016 6:04 PM |
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# 1021 What Did He Say?
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Q. In shul do the rabbi or the gabay have to explain the meaning and translation of Parshas Zachor before the reading, so the attendants who don’t know the Hebrew will understand?
A. Although it is best to know the translation of the words, it is not essential. And we do not have a tradition to explain them before the reading. (Nitey Gavriel – Purim 19: 8.)
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 3/18/2016 6:03 PM |
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# 1020 Remember to Get Well
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Q. If someone is hospitalized, can one bring a Sefer Torah to his room so he can at least read Parshas Zachor from the Sefer. If not should he read it from a Chumash?
A. Poskim permit to bring a Sefer Torah to a hospital or jail for reading Parshas Zachor (Mishna Berurah 135: 46, Chayei Adam 31: 15.)
However, if there is no minyan present and no Kerias Hatorah will take effect, Horav Shlomo Miller's Shlit'a opinion is that the patient should rather just read from a chumash.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 3/18/2016 6:01 PM |
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# 1019 Physical or Spiritual Workout?
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Q. Can one use the gym and a trainer before shacharis ?
A. Aley Siach (p. 64) writes that Rav Chaim Kanievsky shlita answered to a similar question, that it is not correct to do so. Yosef Daas (p.157) mentions different opinions.
Tefila Kehilchosa (p. 114, 23) rules in the name of Rav P. Sheinberg ztl, that if the intention of the individual is to be healthy and strong to be able to serve Hashem better and not for his own benefit and pleasure, it would be considered an act of Heavenly need and is permitted if it cannot be done at another time. They warn that one should make sure not to miss Tefila Betzibur and the correct time of reading the Shema and Tefilah.
Hatefilah Vehilchoseha (4: 10) also quotes Divrei Chachamim (1: 2) in the name of Rav Eliyashuv ztl, that it is permitted since it considered an activity of partial mitzvah. Piskey Teshuvos (89: ) quotes also similar opinions.
Horav Shlomo Miller's Shlit”a opinion follows Horav Chaim Kanievsky Shlit'a only lechatchila.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/18/2016 4:25 PM |
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# 1018 Purim Hair Dressing
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Q. Can you take a haircut or go to the hairdresser on Purim?
A. Divrei Malkiel (5: 237) and Pischei Sheorim (Megilla 5b) mention that although working in Purim is permitted when it is needed for the day (O.H. 696: 1), one should avoid taking a haircut and cutting nails, so he will prepare and groom himself properly before Purim. Nitey Gavriel (Purim 66 : 7) quotes diverse opinions, and some permit only a haircut done by a Gentile even if Purim falls on an Erev Shabbos.
Horav Shlomo Miller's Shlit”a opinion is to be lenient when in need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/17/2016 10:18 PM |
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# 1017 Singled Out?
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Q. I've been told that single people's mitzvos don't count. Any validity?
A. They definitely count. There are very few mitzvos and traditions that a single individual after bar mitzvah does not have to observe and fulfil. Some of them are; 1) wearing a Talis Godol when praying in many Ashkenasi congregations or according to some opinions, 2) not performing birkas cohanim (Shibolei Haleket 23 ) since an unmarried person is not considered as being truly content (Yevomos 62b,) 3) being the choicest individual for leading services and blowing shofar on Yamim Noraim, 4) If he is a cohen not sacrificing a korban in the Beis Hamikdash (Zohar – Vayikra p. 5, Naso 145,) and a few more.
However, definitely the importance, quality and excellence of the Torah learned and mitzvos performed when done with kedusha and holiness, is boundless. As our sages teach; The one living without a wife is living without Torah.(ibid.)
Horav Shlomo Mille'rs Shlit”a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/16/2016 10:28 PM |
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# 1016 Grammer Manners
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Q. In Keddusha deSidra, the Targum Onkelos of “Hashem reigns forever” is “Hashem, His kingdom rules forever.” Why is the verb “rules” masculine when its subject is “kingdom” is feminine?
A. Horav Shlomo Miller Shlit'a explained that when a feminine subject alludes and implies another masculine subject associated with it, the former is often treated as masculine. An example would be “Matzos yeochel es shivas hayamim” (Shemos 13: 7) Matzos shall be eaten during the seven days. Matzos is a feminine subject, while the verb yeochel is masculine. This is due to the fact that the word Matzos is also in fact the masculine “Lechem” and therefore is often preceded and implied by it, so it is treated as masculine. Another example would be “Yom Hashvi’i, Hashabbos Hagodol Vehakodosh Haze” (Retzeh.)
Although Shabbos is a feminine expression, since it implies and alludes to the “Yom” of Shabbos, it is regarded as a masculine subject.
In “Hashem Malchusei Koem” the targum's translation of “Hashem Yimloch,” (Shemos 15: 18,) the masculine word “Hashem,” that often precedes and is implied by the rerm “Yimloch,” and now is translated as “His Kingdom,” would be addressed as masculine.
The Rov also pointed out that Torah Shlemah (ibid.) quotes a different girsa namely the feminine “Kayama.” R' Shmuel Gross also pointed a third girsa in chumash… that evades that term altogether.
(See also Kidushin 2b in regards to the word “derech”
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/15/2016 10:05 PM |
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# 1015 Chocolate Musings
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Hi Rabbi Bartfeld,
I hope all is well.
Two questions the Rabbonim in LA wanted to know Rav Miller's position:
Q1. Liquid Chocolate (not hot) that is poured on Ice Cream and when it comes in contact with the ice cream it hardens. Is there a molid problem, the only tzad kula might be that it has a shem ochel beforehand, however, it is sof sof liquid form.
A. Mishna Berura (118: 101) explains that the opinion of the Shuchan Aruch is to permit placing a cold kugel close to a permitted heat source, even though the solidified cold gravy it contains will melt. The reason is that it is not similar to the prohibited crushing and grating of ice (O.H. 320: 9) as it is not done here “beyadaim” in an active act, rather it turns liquid by itself when it warms. Therefore, he argues, the rabbinical prohibition of nolad, or creating something new does not apply. However Remoh (ibid,) rules that one should be stringent unless there is need.
Some Poskim permit making ice cubes or placing already made ice cream in the freezer on Shabbos. (Piskey Teshuvo 321; 120 Although Tzitz Eliezer (6: 34) rules stringently on ice cubes, he permits placing liquid foods in the fridge that will solidify when cold. Minchas Ish (2; 59 n. 116) quotes Poskim that permit solidifying edible foods that continue to be edible when hardened, similar to the liquid chocolate poured on ice cream.
Horav Shlomo Miller Shlit'a added as another reason to be lenient, the fact that the now solid chocolate will shortly revert to its liquid state, when the ice cream melts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/15/2016 1:55 PM |
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# 1014 Careful - Hot Water!
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Q. If you are staying Shabbos in a hotel, can you use the hot water from the cafeteria that was warmed by the dining-room attendants on Shabbos to make yourself a coffee? What about a Pesach Hotel?
A. See prior question (1012.) Horav Shlomo Miller's Shlit'a opinion is that if the Gentile in charge is unaware that he is boiling water also for an Yisroel, since only a few are attending and they don't stand out, in need it would be permitted.
In a Pesach Hotels one has to ascertain that the water heaters are full and turned on before Shabbos or are on a timer. If there is a cold fresh water intake it should be closed for Shabbos. And no fresh water should be added to the heaters on Shabbos by the attendants.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/14/2016 10:01 PM |
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# 1013 A Perfect Ten
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Q. In order to fulfill the mitzvah of tefilla b'tzibbur, is it necessary to have 10 men davening S"E (Shmone Ezreh), or is it enough to have six of them davening S"E while the other four are just standing around, or learning Torah, or reciting other parts of davening?
If it is necessary to have 10 men davening, then in a case where one finds himself in a place where only six (or seven or eight or nine) of them will be davening, what should he do? May he also daven with that minyan?
A. Tefila betzibur (public prayer) requires a minyan comprised of ten men. Poskim disagree and some rule that you have to have a complete minyan of ten individuals who did not daven yet for the prayer to be considered as tefila betzibur (Chaye Adam 19, quoted in Mishna Berura 90: 28, Igros Moshe O.H. 28 & 30, Yad Eliahu ps. 7, Teshuvos Vehanhogos 1: 120 quoting Brisker Rov). Others maintain that it is enough to have only six people who are now praying joined with four non-praying individuals to constitute a minyan. This is based upon the premise of rubo kekulo, a majority is considered as the whole. (Machaze Avrohom O.H. 2: 9, Chelkas Yaakov 2: 138, Mishna Berura 69: 8, quoting Magen Avrohom, Minchas Yitzchok 9: 6, Toras Chaim p. 56, Yalkut Yosef p. 265, Halichos Yosef p. 83)
Some Poskim maintain that a minyan of rubo kekulo is considered a minyan for shacharis and mincha which contain the chazoras hashatz repetition (in which the non-praying members participate by listening) but not for ma'ariv. (Orchos Rabbeinu Chazon Ish ch. 160 p.51, See also Ishei Yisrael 34: 9.)
Horav Shlomo Miller's Shlit”a opinion is that it is advisable when possible to wait for a minyan of ten men who have not yet davened or to attend a shul that fulfils this requirement, however, since the Shechina is present when a minyan is in shul, in cases of hardship you can rely on the lenient opinions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/14/2016 2:26 PM |
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# 1012 Water Wonders
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Q. Is there an Isur of Bishul Akum on water?
If not, if my gentile butler boils himself a kettleful of water on Shabbos, may I drink what he leaves in the kettle after he's taken whatever he needed for himself?
A. The prohibition of Bishul Akum (food cooked by a Gentile) does not apply to water, since it can be consumed without cooking and does not change when heated. (Avoda Zara 37b – 38a, Shulchan Aruch Y.D. 113: 1. See Teshuvo Vehanhogos 4: 173, in regards to coffee and tea prepared with such water.)
In regards to water that was heated by a Gentile on Shabbos, if he prepared them for the use of an Yisroel, even if he was not requested to do so, but did so from his own free will, they would be prohibited until Motzei Shabbos. (Adding the time it would take to prepare them then or Bichdey Sheyasu, see OH. 365.)
If he heated the water for his own personal consumption and had some left over, many Poskim permit ingesting them in Shabbos.
Teshuvos Vehanhogos (V. 4 Leket Minhagim Mehagrach 36, p. 434) quotes that Rav Chaim Soloveitchik zt”l would permit drinking the left over water in Shabbos, however Rav Meir Simcha Hacohen (Ohr Sameach) zt”l was stringent, since they may be included in the decree of Anshei Tiberia (Shabbos 39a.) Teshuvos Vehanhogos writes that if the amount of water heated by the gentile was small and would not suffice for washing, but just drinking it should be permitted.
Horav Shlomo Miller’s Shlit”a opinion is that it depends also if the Gentile knows and is aware of the presence of this Yisroel (makiro) and would be adding more water for his sake (Mishna Berura 276: 9 – 10, regarding lighting a fire and 325: 66 addressing animal feed harvested by the Gentile.) If he does not know and is unaware of the presence of the Yisroel, the remaining water would be permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/13/2016 1:08 PM |
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# 1011 The Rights of Copyrights
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Q. I borrowed a cookbook from the library. Can I photocopy a recipe from it?
A. Poskim endeavour to explain and define what exactly are the Halacha rights that an author may have on the written words he has created or printed. Words and ideas are immaterial and not tangible objects, and the Torah given prohibitions of theft or hasogas gevul (literally "infringement of boundary," commonly applies to unfair competition or illegal encroachment and business practices) may not necessarily apply to them.
Shoel Umeshiv (1: 44) rules that the creating act of the author does grant him the exclusive ownership rights of printing and selling his creation, and for others to do so is tantamount to stealing. However, Beis Yitzchok (Y.D. 75) maintains that in principle authors rights are not eternal and he may have already traded them with the books he has sold. In practice he also agrees to the Shoel Umeshiv’s opinion because one must observe the “Laws of the Land” and their definition of copyrights.
Other approaches traditionally used in the past, was for the author to obtain a “Haskama” or letter of approbation from a recognized Rabbinical authority prohibiting other publishers from reprinting the work for a set period of time.
Some Poskim assert that the author or publisher may condition the sale of the book and restrain the buyer from photocopying any amount even for non profit use. (Birchas Shlomo 24: 8, Minchas Tzvi 18, Darchei Choshen 7: 11, see also Igros Moshe (O. H. 4: 40: 19)
Lo Kol Hazechyos Shemuros (p. 10) writes that making non commercial or non profit photocopies of a small portion of a book, is not prohibited even if the author or publisher specifically warned that no material whatsoever should be copied without their written permission. Since this does not harm the author or publisher. (The user would not have bought the book anyway for extracting only such a minimal amount of information.)
Horav Shlomo Miller's Shli”ta opinion is that in your particular case it can be assumed that a common copyright entitlement, even by the laws of the land does not prohibit a non commercial occasional photocopy.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/11/2016 4:13 PM |
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# 1010 The No Answer - Answer
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Q. I borrowed a car and had an accident that damaged the bumper of the car to the extent that the bumper had to be replaced. The car was leased and was going to be returned just a week after when the accident happened. There was existing damage of $250 to the bumper, while the cost of replacing the bumper is $1,200.
My question is as follows: Had I not borrowed the car, the owner of the car would be paying the leasing company $250. Should the owner of the car not deduct the $250 from the $1,200 because he was going to pay that amount anyway? Or, is it my obligation to pay for the replacement of the bumper regardless of the condition of the bumper prior to the accident?
Insurance will not be used.
A. Horav Shlomo Miller's Shlit'a opinion is that, although you may be in principle correct, other factors may be involved, that could make a difference and they may have to be clarified first. It is the Rov's Shlit”a custom not to respond to monetary questions involving other parties in this forum, since both sides should be consulted together. As the posuk rules; “Sh’moa Bein Acheichem” (Devarim 1: 16, Sanhedrin 7b, Shulchan Aruch C.M. 8. 4)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/9/2016 11:21 PM |
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# 1009 You Buy It - You Brake It?
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Q. If someone while shopping at a frum food store places items into the shopping cart provided by the store, does he acquire the items when he picks them up or when he places them in the cart?
If not and they only become his property when he pays for them, can someone else remove them from his cart? If they then break (jars) is he responsible?
Thank you.
A. Horav Shlomo Miller’s Shlit”a opinion is that the items do not become his at the time he picks them up from the shelf or places them in the cart, since he does not have intention of acquiring them yet, as he may want to exchange them or buy something else instead.
Even though the items do not belong to him until he pays for them, it is forbidden for someone else to take them from his cart. This is similar to the case (Kidushin 59a) of someone pursuing or being engaged in the acquisition of land or the poor chasing after food, that our sages enjoined others from taking it away from them.
Rishonim disagree as to what exactly is the source and reason of the prohibition (see Rashi and Tosafot ibid.,) and if the injunction is Biblical or Rabbinic. (See Remo C,M, 237: 1, Avnei Nezer C,M, 14 et. al,). It is also comparable to the indigent cutting olives from the top of a tree, that although he did not yet make an acquisition act on them, as they fell onto the ground, it is prohibited for other to collect them because of keeping the ways of peace (Gittin 59b, Shulchan Aruch 370: 5.)
However, The Rov Shlit”a added, if the items the customer picked were to break, he would be liable for their payment as a paid shomer, since he derives benefit from them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/6/2016 3:38 PM |
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# 1008 Transplant Ponder
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Q. If someone due to an accident, had to undergo a penis transplant from a non-Jewish uncircumcised cadaver source;
1) Does he have to wait for the bris until he regains complete sensation on the organ? (that takes longer, that other functions)
2) Is the bris done with a brocho?
3) If the transplant came from a circumcised individual, does he need hatafas dam bris? What if the deceased donor happened to be Jewish?
A. Igros Moshe (Y.D. 1: 227) considers reattaching the lost finger to a Cohen (in regards to the tumah prohibition), and mentions that once reconnected the finger becomes part and parcel of the body even before the transplanted organ becomes totally accepted and alive again. Tzitz Eliezer 13: 90 and 21: 31 maintains a similar view.
Horav Shlomo Miller's Shlit'a opinion is that the transplanted organ, when accepted is an integral part of an individual that already underwent and complied with the mitzva of bris milah. The fact that now he has an uncircumcised member, would make him similar to the case of a “nimshach orlaso” or one who after performing circumcision had some remaining skin pulled over, creating a new covering of foreskin The Talmud (Yebamot 72b) considers this as requiring milah by rabbinical law since he looks uncircumcised and there is “maras ayin”. No brocho is recited for avoiding maras ayin (Chasam Sofer Y.D 248, however Beis Meir Y.D. 265: 4 and Yehuda Yaaleh Y.D. 255 rule that a brocho should be recited). Therefore if the transplant originated from a circumcised donor there is also no need for” hatofas dam bris” either.
If the donor happened to be Jewish, there are other additional issues such as deriving benefit from the dead, “nivul hames” or embarrassing the dead and not complying with the obligation of burying the complete corpse of the dead. Therefore such donor should be avoided.
Although the Rov indicated that no brocho is recited, the bris should be carried out when some feeling has returned to the transplant.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/4/2016 4:36 PM |
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# 1007 Question Mark
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Q. If one has a problem cleaning himself after a bowel movement - no matter how much he cleans, he is still dirty, whether with excrement or excrement mixed with blood - may he daven and learn? If one discovers after davening that he was slightly dirty, does he need to repeat the davening?
A. Shulchan Aruch (O.H. 76: 5) rules that feces found on the anal area even when covered will prohibit one from reading shema or reciting any blessing and Torah learning (debarim shebekdusha): even if they could only be seen when one is sitting down and not when standing up. Mishna Berura (ibid. 16) explains that if someone suffers from haemorrhoids and constantly oozes blood accompanied by other malodorous discharges, he is forbidden to recite debarim shebekdusha, when a bad smell emanates from him. If there is no foul odour, it will depend on the source of the fluids.
There are indeed cases where an individual due to the severity of his condition may not be able to anymore pronounce anything of kedusha or don tefilin, as mentioned in Nishmas Avrohom ( 1: 76: 3) and his only remedy may be a surgical intervention.
However, many cases involve a number of doubtful situations, such as if the fecal matter could be seen or not, or if after cleaning himself he immediately discharges or not, what kind of discharge, if the odour can be masked by deodorizing agents, or the feces were already dry etc. therefore Poskim are lenient when one cleans himself and immediately after davens. (Piskey Teshuvos 76: 7) Eishel Avrohom writes that any doubt on this particular halacha you can rule leniently (ibid.)
Horav Shlomo Miller's Shlit”a opinion is similar in cases of great need. He recommends using using wet skin wipes.
When discovering a slight mark or stain after davening, if you can depend on any of the doubts mentioned above, you should not repeat brochos, but you may don tefilin again or recite a tefilas nedava or voluntary amida.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/2/2016 9:51 PM |
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# 1006 Time is of the Ess'n
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Q. Also, (see prior question) how much time does he have to eat the egg's volume of bread?
A. Poskim disagree. B’kurei Yaakov (639), Mate Efraim (H. Suka 625), Tehila Ledovid quoting Shulchan Aruch Harav, maintain that the complete beitza volume should be consumed within the achilas p’rass time frame (about three minutes – Igros Moshe O.H. 4: 41 et. al., though there are more lenient opinions.)
However, Ketzos Hashulchan (82) Moadim Uzmanim (8: 86) quoting HaGraz (Sidur – Netilas Yodaim), that in regards to netilas yodaim, one can be lenient and eat each separate kezais within that timeframe. (See also Shemiras Shabbos Kehilchoso 54 n. 129)
Horav Shlomo Miller’s Shlit’a opinion is also that one can be lenient and if he consumes each single kezais within that time amount, he can eat them at different times during the seuda.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/1/2016 1:35 PM |
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# 1005 Turn Up or Turn Down The Volume?
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Q. Al netilas yadayim is recited when eating an egg's volume of bread; less than that, one washes without a bracha. What if one is not sure how much bread he will eat?
A. Indeed, Shulchan Aruch (O.H. 158: 2) mentions the opinion of the Rokeach that if one eats less than an egg's volume, he should perform netilas yodaim without a brocho. Mishna Berura (ibid. 9) explains that since less than that amount the food is not contaminated by tumah, our sages may not have ordained netilas yodaim. It would seem from the Mishna Berura that he agrees to the ruling of the Shulcha Aruch and so he mentions in s. 486: 1.
However, Igrois Moshe (O.H. 4: 41) quotes the opinion of HaGra (ibid. 7) that on a k'zais bread you also recite netilas yodaim and rules that although on the onset one should certainly eat an egg's volume, if he doesn't want to eat more than a k'zais he also recites netilas yodaim. He also seems to require a “hachlata” before washing hands as to how much one is planning to eat to avoid doubtful blessings.
Otzros Chayim (Tikun Seuda 4) mentions that if he thought that he would eat a beitza volume and washed with a brocho, and then realizes that he cannot eat more than a kezais, it is not considered a brocho lebatalah.
Nishmas Shabbos (434) cites the opinion of the Ritva, that if someone washes hands, recites a brocho and then changes his mind and decides not to eat, it is not a brocho in vain, (and accordingly rules Chazon Ish 25: 9) . He combines this view with the opinion of the HaGra above, and states that if one only consumed a kezais, one does not have to eat more if he doesn’t want. He further adds quoting Shevet Hakehosi (5: 39) that if someone is in doubt whether he will be able to eat an egg’s volume, as is common on a winter’s third seuda, one is allowed to wash with a brocho, since this constitutes a sfek sfeika or double doubt to be lenient.
Horav Shlomo Miller’s Shlit’a opinion is also that if he is at least sure that he will eat a kezais but is in doubt of eating more, he can wash with a brocho. He mentioned that in reality the kezais amount isn’t much (aprox. 28 gms.) and there are also lesser shiur opinions, that could be joined to be lenient when in need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 3/1/2016 1:33 PM |
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Important Numbers
