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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1089 Not for the Faint-Hearted
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Q. Thank you so much for your answer on the new heart transplant techniques and the opportunities they offer. It is not clear from the answer according to Halacha how long should, the efforts to resuscitate the patient be continued before permitting the removal of the heart?
A. Horav Shlomo Miller's Shlit'a opinion, as stated on question 1086, is that as long as the patient’s heart can be restarted and the individual revived, he is not considered death by Halacha. There is no clear specific time interval or number of revival intents that is pertinent or relevant, it depends on the particular case and on the individual patient. The only applicable criterion is if the patient can be revived or not. A surgeon, the assistants and the voluntary donors who do not follow this guideline may be guilty of transgressing a murder prohibition or becoming an accessory to one, in the eyes of the Torah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/17/2016 6:55 PM |
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# 1088 Ma'aser Purchaser
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Q. Can one buy with Maaser money cakes or other foods for Yom Tov that are sold for the benefit of an institution like a yeshiva?
A. Horav Shlomo Miller’s Shlit’a opinion is that you would have to deduct the market value of the food, and only the amount that actually reaches the institution can be contributed from Ma’aser funds,
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/16/2016 11:43 PM |
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# 1087 Carry the Torch?
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Q. Thank you so much for your prompt answer on the ner havdala shayle (#1081) on Motzei Shabbos – Yom Tov.
You mentioned from Mishna Berura that a candle that has several wicks is not considered as an avuka (torch) because they all are seen as one single wide wick. Does that mean that all those very popular decorative wax candles extensively sold in the stores, are not an avuka at all, and only the braided separate candles are correct? They even sell special single candles with two wicks, for the purpose of this Yakenhoiz havdole, is that a fraud?
A. Shulchan Aruch (O.H. 298: 2) rules that you comply with ner havdala even with one single candle, it is only a better mitzva if you use a torch or avuka.
After observing different single body decorative candles and the way they light, Horav Shlomo Miller's Shlit'a opinion in understanding the Mishne Berura’s p’sak, is that the ones that have a space of about 4 mm or more between the wicks are best, since you can clearly distinguish one cord from the other and ascertain that it is not a single strand. Between 2 and 3 mm, it may be questionable. Less than that they look like threads of one single wick.
You may in any case treat them as if you have a single wick candle, and add a match before you recite the brocho; that certainly creates the avuka effect.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/15/2016 10:32 PM |
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# 1086 Heart Stopping Question
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Q. Now hearts can be taken from completely dead donors; the donor heart does not have to be beating when it is harvested. How does this impact organ donation and Jewish law? I believe that one reason against organ donation is controversy surrounding whether brain dead is Halachikly dead.
The following excerpt briefly explains the issue Two months ago, doctors in Australia transplanted a "dead heart" — a heart that had stopped beating inside a donor's chest — into a 57-year-old woman. The operation, which has been deemed success, was unlike any other, because for the first time, it didn't involve a brain-dead donor whose heart was still beating.
Normally, heart transplants call for the removal of a still-beating heart that's put on ice for a few hours until it can be placed in a recipient. But two months ago, that didn't happen. Doctors removed a heart that had stopped beating, and placed in a machine called a "heart-in-a-box." That machine then revived the heart by pumping warm blood into it. "We removed blood from the donor to prime the machine,We then take the heart out, connect it to the machine, warm it up, and when we warm it up, the heart starts to beat." Once the recipient was ready, the doctors disconnected the warm heart from the machine, and placed it in the patient. The technique effectively eliminates the current requirement for brain-dead patients. (from http://www.theverge.com/2014/10/24/7064353/doctors-transplanted-a-dead-heart-and-it-worked)
Is this transplant permitted in Halacha?
A. Horav Shlomo Miller’s Shlit’a opinion is that in principle it is permitted, if the patient has also stopped breathing and is truly dead. However, in practice as long as the patient can still be revived and his heart restarted, he is not considered death by the Halacha. The Rov commented that in today’s culture, when saving and extending the life of the terminally ill or the elderly is perceived as detrimental for them, the cost an unnecessary and unwanted burden on society and DNR policy rules, one has to be extremely careful to ascertain that before the heart is removed from the “death” patient, that he is indeed irreversibly dead, and cannot be possibly revived.
Rabbi A. Bartfeld as revised by Horav Shlomo miller Shlit'a.
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Posted 6/15/2016 9:59 PM |
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#1085 Counter Argument
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Q. I have a shaila for you. We are moving into a condo previously owned by a non jew.It could be close to a year vacant as the owner went into a nursing home many months ago.We are going to redo the kitchen but in the meantime what do we do with formica countertops? Can they koshered ( they can as per the CRC website) or do we have to cover them?
A. Not only cRc but OU also permits. Star K and COR however, do not. Horav Moshe Feinstein zt”l (quoted by Halachos of Pesach p. 140) maintains that one should not kasher formica countertops for Pesach use.
Horav Shlomo Miller’s Shlit’a opinion is that you can kasher (since it is not for Pesach use.)
To kasher wait 24 hours after last use, clean the countertops well especially on the joints and then pour boiling water from a still connected electric kettle (leave some water in the kettle.) The Rov also recommends not to place hot food directly on the counter but rather, as it is anyway usually done, on a plate or a mat.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/14/2016 2:57 PM |
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# 1084 Pray Tell, Should we Pray?
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Q. Can the gabay of our shule make a mi sheberach for a gentile (he is a good friend to one of our members) and is ill?
Does it matter if he observes all seven Noahide mitzvos, or can yo recite if he is an adherent to the Catholic religion?
If you can do you make a separate Mi Sheberach, since you can't say “betoch shaar choley Yisroel?”
A. Arugas Habosem (O.H. 1: 33) addresses this question and quotes Magen Avraham (O.H. 189: 1) in regards to not including an Akum present at a meal in the horachamons of birkat hamazon., since one transgresses the prohibition of “Lo techonem” (not yo give an Akum a free gift.) However, he qualifies that the restriction applies only when the Akum is not aware of the blessing granted. Otherwise, it is nor “bechinam” or free since he will fill obligated to acknowledge and reciprocate the honour or favour given. He advises not to include the Akum in the common Mi Sheberach recited, since the Forefathers of the Jewish nation are mentioned.
Afarkasta DeAniya (O.H. 29) adds another reason from Sefer Chasidim (85) not to bless one who may have in his heart an unknown latent hatred for the Jewish people. See Tzur Ya'akov (130) in regards to blessing an Akum at a wedding.
However Poskim permit in cases where avoiding the public blessing can create or cause enmity and hostility. (ibid.)
Horav Shlomo Miller's Shlit'a opinion concurs with the views mentioned, specially since the ones who usually perform such Mi Sheberachs belong to assimilationist congregations.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/14/2016 2:33 PM |
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#1083 The Simchas Torah of Shavuos
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Q. Why don’t we rejoice and make hakofos on Shavuos as we do in Simchas Torah, after all that is the day of the giving of the Torah and the wedding itself?
A. Our Sages (Seder Chag Hashevuos, Tel Talpios p. 18 et. al.) stress the great importance of being besimcha and in joy on the Yom Tov of Shavuos, since that happiness proves our commitment and devotion to the acceptance of the Torah. They say this explains why Rav Elozor (Pesachim 68b) teaches that all Sages agree that in Atzeres we require “Lochem,” meaning; “to rejoice in eating and drinking” (Rashi, ibid.) since it is the day that the Torah was given to us. Remah (O.H. 494: 2) explains that the reason for decorating our shuls and homes with greenery on Shavuos is to remember the “Simcha of Matan Torah.”
However, Meforshim also explain, why on Pesach there is no mention of the mitzva of Vessamachta Bechagecha, while on Shavuos the mitzva of rejoicing is mentioned only once and in Sukos twice, namely that on Pesach, people had not yet collected their grain and may still be worried and are not yet enjoying themselves properly. During Shavuos, when the grains have been harvested, they are already happy. More so on Sukos, when even the fruits have been gathered too, completing the years harvest. (Rabboseinu Ba’alei Tosafos, Yaino Shel Torah – Sukos p. 20). Toldos Yirzchok (ibid.) adds that it depends on the days of judgement that have already elapsed during this year. All four of them are over by Simchas Torah.
Horav Shlomo Miller Shlit”a explained, that having a wedding does not provide a guarantee that the marriage will be successful, only time will tell. So the real joy comes later on when we actually finish the reading of the Torah and confirm that the marriage is blooming. (See also Hadeah Vehadibur 20.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/10/2016 5:35 PM |
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# 1082 Bring to Light
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Q. Is it better if one lights the yortzait candle usually used on the second day Yom Tov when they say Izkor, before Shabbos (you would need a 72 hour candle) since it is not really needed for Yom Tov?
A. Shulchan Aruch (O.H. 514: 5) rules that one should not light an unnecessary candle on Yom Tov, unless it is required for a specific Yom Tov need. Candles for shul illumination are permitted since they provide honour to the consecrated site, and they are permitted even if no one is present. (Mishna Berura ibid. 34.) Candles for a mitzva like a bris mila are also allowed (ibid. 30.)
However, in regards to Yortzait or Izkor candles Poskim maintain that it is better to light them before Yom Tov (Ksav Sofer quoted by Biur Halocho ibid. d’h Ner) or by the Yom Tov table to add light to the room or in Shul as above. (ibid.)
Nitei Gavriel (Yom Tov 1: 55: 2 – n. 4) writes that his own minhag is to light a candle for Dovid Hamelech’s yortzait at the end of the first day of Shavuos in shul and to learn immediately Torah by it’s light.
When in need, one can light them anywhere, since after all they are lit for the mitzva of honouring one’s parents. (Biur Halocho and Ksav Sofer ibid.)
Horav Shlomo Miller’s Shlit”a minhag is to light before the beginning of Yom Tov or the preceding Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/10/2016 5:26 PM |
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# 1081 Wick-ed Shayla?
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Q. When Yom Tov falls on Motzei Shabbos you make havdala at the end of the kidush adding the brocho of meorei haeish. Since you can't light your regular havdala candle, because you can't extinguish it on Yom Tov, should you make the brocho on the Yom Tov candles the way they are, join them together to create the avuka effect or light two matches? What is the correct procedure?
A. Shulchan Aruch (O.H. 298: 2) asserts that it is best to use an avuka or lighted torch for the brocho of meorey haeish recited during havdala, although if one is not available you can still comply with one single lighted candle. (Mishna Berura ibid. 7.). There are different opinions as to what exactly constitutes an avuka.Mishna Berura (ibid. 8) rules that many wicks in one single wax candle do not create an avuka, since they are considered only as a single candle with a wide wick, as opposed to multiple wicks in an oil lamp. He also writes that it is better to use wax candles (ibid. 5.)
Poskim disagree whether it is better that the different wicksin the candles should come close, and the resulting flame should be connected (Magen Araham ibid.) or it suffices if they are two or more candles in close proximity (Piskei Teshuvos ibid.)
When Motzei Shabbos is also Yom Tov, Poskim convey different opinions as to what is best.
Many maintain that there is no halachic issue if you take two of the already lighted Yom Tov candles and bring the flames together or you just hold and approach one candle and incline it to the next, although some of the wax may spill. This could be considered as a prohibited causative extinction of a fire on Yom Tov, as you remove some of the wax fuel and shorten the life of the candle. However, many Poskim, permit this since there it is done without intention and it is only a Rabbinical prohibition. (Yisod Veshoresh Hoavodo quoted by Mate Efraim 600: 3, Mishne Halochos 8: 217, Beer Moshe 8: 184, Staipler Gaon ztl quoted in Orchois Rabbenu 2: 111, Yom Tov Sheni Kehilchoso 1: 53 quoting Horav Eliashiv zt"l.)
Other Poskim maintain that it is best to just bring the candles close to each other without touching. (Horav S. Z. Auerbach zt"l quoted by Yom Tov Sheni Kehilchoso 1: 14, Minhagei Chabad quoted by Piskei Teshuvos 514: 6.) Others sponsor the view that a minor should hold the candles together. Nitey Gavriel, Vayaged Moishe p.91.)
Horav Shlomo Miller's Shlit"a opinion is that it is best if one just lights one match and places it next to a lighted candle and after reciting the brocho, he carefully places the lighted match on a plate, as was already done before when lighting the Yom Tov candles.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/10/2016 4:46 PM |
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# 1080 Have Your Cheesecake And Eat It Too?
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Q. How come some eat milchig first night Shavuos, isn’t there a mitzvah of simcha the first night too, and you have to eat meat?
A. Darkei Teshuva (89: 19) writes that many eat one milk meal on Shavuos. Others follow the tradition of eating milchig on the first night of Shavuos while consuming meat dishes on the day after. Orchois Rabbeinu (2 p. 98) writes that this was the Steipler's Gaon zt”l minhag.
Sharei Teshuva (529: 2) quotes different opinions whether there is a biblical mitzva of Simchas Yom Tov at night or only a rabbinical one.
Moadim Uzmanim (7: 114) argues that in principle due to the simcha obligation one should eat meat at night, but maintains that one seuda suffices on the biblical level and two are needed only rabbinically. Therefore he purposes that the simcha obligation may be complied with by eating fish. (See also Sha'agas Arye 65 for some similar arguments.)
Yosef Ometz adds that simcha is created by consuming the right and propitious food for the occasion, as the Talmud suggested that the four wine cups could have been enough for creating simcha on Pesach night. Mishnas Yaakov mentions that the change to a milk meal, may be to grant recognition that this is a special siyum seuda, celebrating the completion of the mitzva of Sefiras Haomer.
Horav Shlomo Miller's Shlit'a mentioned that the minhag of Lakewood Yeshiva was to eat both nights milchig, others would eat only the second night. His opinion is that everyone should follow their family traditions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/10/2016 4:41 PM |
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# 1079 Lose Sleep Over This?
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Q. When Shabbos is Erev Shavuos can you sleep on the Shabbos afternoon if you don’t normally sleep then or sleep less, or is this a prohibited hachone (preparing) from Shabbos to Yom Tov?
A. Although in principle preparing on Shabbos for after Shabbos is permitted when done for a mitzva purpose (Shulchan Aruch O.H. 306: 3,) not all hachanos are permitted, (Shaarei Teshuva 693, in regards to bringing a megila for the night, Beis Shmuel, E.H. 169: 5 on dedicating on Shabbos a place for chalitza.) Sefer Chasidim (266) teaches that a person should not say, I will sleep now on Shabbos, so I will be able to write chidushei Torah on Motzei Shabbos, since it denigrates the honor of Shabbos.
Horav Shlomo Miller Shlit’a added that he may end up not be learning all that much on Shavuos night after all, and he could have learned better on Shabbos itself. However, in principle the Rov permits sleeping on Shabbos as he needs, as long as he does not specific mention that he is doing it for preparing for the night, since after all he does benefit and enjoy the rest on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/10/2016 4:35 PM |
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# 1078 Time is Many
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Q. What if someone constantly comes late because he gives a shiur to many people in another location, is it correct for the sake of the Torah of many, to skip P’sukei D’zimra?
Thank you.
A. Igrois Moishe (O.H. 4: 91) permits a Torah teacher who will be late for class to skip P’sukei D’zimra if he is unable to attend a later minyan. He rules similarly in the case of an employee who has to be at work in time or for someone who works for himself if there is a significant loss. However it is obvious that if he can be on time for davening, he certainly should do so.
On a chronically ill patient or an elderly and debilitated, Mekor Chaim (52) permits to shorten or skip P’sukei D’zimra according to his needs.
Similarly Shevet Halevy (8: 168) permits skipping P’sukei D’zimra when it is necessary for the Torah learning of many, such as a shiur. Ishei Yisroel (8: 8) mentions a similar heter for one that teaches a Torah class in regards to davening without a minyan, although he encourages to make every effort and daven with a tzibur
Horav Shlomo Miller’s Shlit”a opinion is that even when Talmud Torah of many is at stake, effort should be placed to try as much as possible to be early and say all P’sukei D’zimra. One should at least avoid late consistency by starting davening on time, some of the time.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/10/2016 12:15 AM |
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# 1077 A Long Time Coming
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Q. It is quoted in the name of Rav Chaim Kaniefsky Shlita (Sefer Ishay Yisrael) that when one comes late to shacharis, skipping parts of pesukei dzimra is only an option if it is somewhat a rare occurrence, but someone who consistently comes a couple minutes late may not skip. I have not noticed that this is the minhag. What is Rav Miller opinion on the matter?
A. Since P’sukei D’zimra is comprised of various different sections, some of greater importance than others, Shulchan Aruch (O.H. 52: 1) rules that one may selectively shorten, or even skip them all together, for the sake of reciting Shemoneh Esrei with the tzibbur.
However, Mishna Berura (ibid.1) quotes that the Maggid warned the Beis Yosef against changing or omitting them, since those who change the order of the tefilos, are “rerouting the pipes” (mehapech ha-tzinoros) of effective and successful prayer. They also cause great wrongs for themselves and all by restricting the blessings and heavenly boon conveyed to this world (Maggid Meishorim – Behar)
BeisYosef (O. H.51) cites the Orchos Chayim, who criticizes those who rush through P’sukei D’zimra in order to pray with the tzibbur. “Is it appropriate to shorten the praises of G-d in order to ask for one’s needs?” he asks. “Is there a King that would be happy with that?”
Horav Shlomo Miller’s Shlit’a opinion is similar to the Ishei Yisroel and others, that although we rule like the Shulchan Aruch that in need one may skip P’sukei D’zimra, one should make every effort to be in time to recite the P’sukei D’zimra and daven the tefilos in their proper order.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/9/2016 12:24 AM |
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# 1076 Cloth Encounters
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Q. If I spend some time sunbathing at a beach or swimming pool area, can I recite brochos and learn Torah with just my bathing suit on and my head covered?
A. See answer # 1075 above. Shulchan Aruch (O.H. 74: 6) rules that for the sake of reciting the shema it suffices if one covers downwards from his loins. Therefore if one also covers his head in principle he can recite brochos and learn Torah while wearing only a bathing-suit. However, Mishna Berura (ibid. 22) rules that this is only when in need. On the onset, one should wear a robe or cover with a towel, when making a brocho and certainly when reading the shema. One should also be careful to wash and maintain the hands clean when reciting the brocho, since touching body parts that are usually covered renders them unfit.
In regards to learning Torah or reading Torah related material while sunbathing and being dressed only in a bathing-suit and wearing a kipa, Horav Shlomo Miller's Shlit”a opinion is that for learning Torah when in need, you don't have to cover completely.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/6/2016 10:54 PM |
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# 1075 Bury One's Body in the Sand
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Q. Re- question #1074, that Rashbi and his son when hiding in the cave put on their clothing for saying shema according to Tosafot. Is that correct?, I remember learning that reading shema is the same as saying a bracha and unlike tefila, as long as your private parts are covered, there is a hefsek between them and your heart and your head is covered too, you can read shema?
Did Rashbi cover himself completely with sand when learning Torah?
A. Shulchan Aruch (O.H. 74: 6) rules that for the sake of reciting the shema it suffices if one covers downwards from his loins. Therefore indeed a swimsuit fulfils the requirement and since it is tight at the waist it also separates the rest of the body. However, for the purpose of reciting the amida, since one should be seen as standing in front of the King and speaking to Him, he requires proper attire. (ibid. and Mishna Berura 24)
Horav Shlomo Miller's Shlit'a opinion is that Rabbi Shimon Bar Yochai because of his outstanding spiritual greatness and the exalted heights of his kedusha, would cover himself totally with sand when learning Torah and even for krias shema would use the proper attire normally required for tefila. (See similar opinion in Avodas Masso p. 17) The above constitutes a most remarkable and unparalleled feat of “amelus” in Torah and learning “mitoch yisurim”; learning Torah while being totally buried in sand continuously for thirteen years.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/5/2016 10:05 PM |
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# 1074 Keep On Davening?
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Q. The Halacha is that a person for whom Torah study is his occupation, he is exempt from prayer. An example of such a person is Rashbi [Rabbi Shimon bar Yochai]. And, yet, the Gemara in Shabbos tells us that although Rashbi would learn with his son the whole day when they were hiding from the wicked Romans, when the time for prayer came they would get dressed and pray. The question is, why did they pray if they were exempt from this mitzvah?
Perhaps the Rav could provide some insight.
A. Your question is asked by Tosafos (Shabbat 11a – d'h. Kegon,) his answer is that they were indeed exempt from tefila but not from krias shema, (Shulchan Aruch O.H. 106: 2) and they halted their learning for the reading of shema.
Tosafos answer is challenged by Gilyon Hashas and Tzlach (ibid.) from Tosafos (Brachot 15a dh. Aman) who maintains that the word “matzlei” does not mean reciting shema. Various Mefarshim explain that Tosafos in Shabbat refers to Shacharis that is preceded by the shema reading. Once they stopped for shema they would include the tefila too. However, they would not interrupt their learning for tefilas Mincha.
Hagohos Habach (ibid.) following the opinion of the Tur explains, that although Rav Shimon Bar Yochai was not obligated to stop learning Torah in order to pray, if he wanted to he would be allowed.
Horav Shlomo Miller Shlit'a added that they would not engage in every day tefila and pleading for their own private needs, but they would implore and pray for the needs of others or K'lal Yisroel in special tefilos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/5/2016 5:19 PM |
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# 1073 A Close Shave for Shavuos?
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Q. What is the Halacha regarding using electric shavers? Does lift and cut make any difference?
Thank you
A. There are basically three different opinions in regards to using electric shavers. Early Gedolim including Chofetz Chaim (Likutey Halochos – Makos 21a) was against even using mechanical clippers that cut the hair until nothing remains, considering this as the hashchassa or destroying facial hair that the Torah prohibits. However, scissors may be used to remove facial hair since they do not accomplish total destruction; as the hair is cut in between the top and bottom blade. Therefore, stubble equal to the thickness of the bottom blade of the scissors remains. Following this stringent position the Chazon Ish, the Steipler Gaon, and many other Poskim prohibited the use of all electric shavers.( Igros Chazon Ish 1: 197- 198, Hadras Ponim Zoken, Kovetz Teshuvos 32, Minchas Yitzchok 4: 113, et. al.)
However, many Poskim maintain that the violation of this Torah prohibition is not determined by the size of the hair that is left, but by the instrument used, and if there is direct contact of the cutting blade with the skin. Horav Moshe Feinstein, Horav Yosef Eliyahu Henkin zt”l and other Poskim permitted the use of ordinary electric shavers, since they function as scissors, utilizing two blades to cut. The inner blade of the machine, does not cut by itself, and must be assisted by the outer screen of the shaver. The screen traps a hair within it, and as the inner blade approaches it, the hair rubs along the side of the screen and they both cut the hair simultaneously. This may not apply to the “lift and cut” shaver. According to the company that manufactures them, a lift and cut shaver first lifts up the hair and then pulls it into the machine. Once the hair is inside the shaver, the inner blade cuts it by itself closely to the skin, cutting it off completely at skin level, thus achieving a very close shave. A similar problem may involve Micro-Screen Foil shavers. The Terumas Hadeshen, (quoted by the Rema, Y. D. 181: 10) maintains that when shaving with scissors, a person should be extremely careful to either hold the bottom blade still, using only the top blade to cut his hair, or to use scissors where the bottom blade is incapable of cutting by itself. The reason for this is because extra precaution should be taken to prevent mistakenly shaving solely with the bottom blade, even a minute amount, since this is equivalent to using a razor.
There is a possibility that in micro-screen foil shavers, the micro-screen foil itself has cutting edges that can cut by themselves. This screen is comparable to the bottom blade of scissors, since it touches one's skin. Rabbi Avrohom Blumenkrantz zt”l writes the following in Hilchos Pesach; "...The new problem being discussed today is that the micro screen shields are so thin that they on their own have a cutting ability. We tested it and found out that if you bring a hair through the holes in the micro screen shield and by just moving the hair without too much pressure it could cut the hair."
Other Poskim are even more lenient The Zomet Institute follows the recommendations of an article by Rabbi Shabtai Rapaport (Techumim 10, p.200.) He proposed the criterion for not being scissor like and prohibited, whether the blade is capable of cutting hair without rubbing against the screen that covers it. And his conclusion was, that in the machines with a metal cover screen the blade alone cannot cut the hair, therefore the cutting is done by both and permitted.
Horav Shlomo Miller’s Shlit’a is reluctant to permit outright the use of any electric shaver, reflecting the first opinion mentioned above, and he strongly recommends not to use the lift and cut or micro-screen versions. However he permits the use of trimmers that leave over a stubble that is minuscule
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/5/2016 5:00 PM |
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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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Important Numbers
