Q. May one get a tattoo using ultraviolet ink that can only be seen when it shines under u.v. light?
A. See prior question (# 769) in regards of writing with u.v. or invisible ink on Shabbos. Horav Shlomo Miller’s Shlit”a opinion is that in regards to the prohibition of tattooing, the opinions of the Poskim would be similar, and it would be prohibited at least rabbinically.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. For the purposes of kiruv, I want to initiate unaffiliated Yiddin into reciting brochos, by saying them in English….What is the translation of the first word of a brocha? Is praised acceptable?
Is the Shem Havayah translated or the Shem HaAdnus? Is the Targum Sevim's (Septuagint) translation the Shem Havayah (a simple Greek word rendered into English) "The L-ord" acceptable? What is the translation of Elokanu?
A. There are two common acceptable translations for “Boruch Atto”, the most common being “Blessed are You” (Art Schroll, Metzuda et. al.) an adjective expressing tehila or praise, based on Avudraham, (p.33) Sefer Hashroshim (erech Berach, p. 49.) Even Ezra (Shemos 18: 10) and most Rishonim (Avodas Hatefilo p. 19) Others translate “Boruch Atto” as a noun or title “You are the Blesser” similar to “Rachum” the Compassionate (Nefesh Hachaim. 2: 2, Michtav M’Eliahu 3 p.273)
Other interpretations to the term “Boruch” have also been offered, such as kneeling down. (Genesis 24 :11.) Another use of the root of baruch is the Hebrew word "L'ehavrich" which refers to taking a vine and putting part of the growing branch under the ground so that it may sprout roots. Thus it would reflect that Hashem lowers Himself to this world and plants, as if it were, in it. (R’ Baruch Halevy) The word may also be related to the expression “Breicha” as a spring or pool, meaning that Hashem is the spring and source of all.
In regards to the names, some translate the Ha-vayah as L-ord (Birenbaum et. al.) most contemporary translations use the name Hashem and Elokenu as our G-d.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
R. A. Shulchan Aruch, (O.H. 340: 4) rules that even though the melacha or biblically prohibited labor of kosev (writing) is violated only with permanent script, our sages prohibited also temporary writing. Therefore, it is forbidden to write in sand, in spilled liquid that is lying on a table or in the frost on a window
The Talmud Yerushalmi, (Shabbos ch. 12) mentions that people would send secret messages by writing with "Mei milin" (an ink that is not initially legible). Subsequently, they would pour specially formulated “mei afotzim” liquid on the paper, and the message would become legible.
The Yerushalmi then rules that pouring the ink violates a Torah prohibition on Shabbos because it makes the writing legible. Whether the first step violates Shabbos is disputed by Poskim. Har Tzvi (Yoreh Deah 230) rules that it is a Torah violation, while Pri Megodim (Mishbetzos Zahav 340:3) in regards to liquids that only became visible when heated, rules that it is prohibited only rabbinically. (See also Avnei Nezer 203, Machaze Eliahu 65, Minchas Yitzchok 7: 22, Shmiras Shabbos Kehichoso 40: 3, and also different opinions in regards to thermometer-strips that show written degrees of body temperature as it changes when placed on the skin, Nishmas Shabbos 7: 170, Nishal Dovid O.H. 9 etc.)
Horav Shlomo Miller’s Shlit”a opinion is that writing with ultraviolet sensitive ink is similar and would be prohibited at least rabbinically.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
A yeshivishe fellow with a hat and a beard was standing first in line at the fresh frying egg station during chol hamoed in a hotel when the gas of the canister of the portable stove ended. Following the established instructions for kashrus the cook summoned the mashgiach to turn on the new canister to avoid bishul akum. The mashgiach was busy and the fellow who had already waited a long time offered the cook that he could turn on the fire. He did so, and then the mashgiach came and was very upset that protocol was not followed. He went to the fellow who lit the stove and after he had already eaten half his egg, he told him that the remainder is ossur since he depends on his kashrus. The fellow went on and finished his egg and the mashgiach publicly, to stress his point, took the plate and angrily placed it in the garbage can. Who was right?
Shulchan Aruch (Y.D. 127: 1) rules that a single witness is normally not believed in regards to the state of kashrus of food if the owner contradicts him and says he knows the food is permitted. Particularly in this case since the mashgiach presumably did not even prohibit the eggs as Bishul Akum, rather his intention was to maintain and enforce the kashrus protocol in the eyes of the personnel.
Horav Shlomo Miller’s Shlit’a opinion is that the Rav Hamachshir in charge of the Kashrus operation, should be the one to render the decision since other issues may also be involved
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
In question 285 you posted:
“Q. We have a babysitter who watches my child every day. She is Hindu. We have once or twice left an open bottle of non-mevushal wine out, and sometimes have unsealed meat in the fridge while she is here alone. In the past we have discarded the wine, but I only recently realized the meat in the fridge might be a problem as well. Is there any difference being that I trust her to care for my child, or must we discard the wine and meat? And how should we seal the meat in the future?
A. Shulchan Oruch (Y.D. 63, 2) quotes two differing opinions in regards to meat that was left unattended at home. The first opinion (Rambam) permits only if it can be identified by a prior known mark or by its known general appearance. The second one (Rashbam), maintains that if it was found where it was left and there is no reason to suspect that it was substituted for another, it is permitted. Remoh (ibid.) rules according to the second lenient opinion.
Teshuvos Vehanhogos (Y.D. 249) mentions in regards to a Gentile house helper that stays alone for a while, that the general custom is to allow the meat if the helper is trusted and honest or is afraid that the owner may return unexpectedly and be caught in the act of exchange. Yalkut Yosef (Kitzur Shulchan Oruch (p. 473) adds another reason to be lenient, namely when the helper has nothing to gain from the switch.
Horav Shlomo Miller Shlit"a advises that it is preferable to keep the meat in the original sealed packages. If used, reseal them when possible or keep in mind an identifying mark. The fact that you can tell if it was salted or not is also a siman. However, lacking the above, after the fact, one can be lenient if any of the other above mentioned criteria were met.”
Q. What about the bottle of non-mevushal wine?
A. Horav Shlomo Miller’s Shlit”a opinion is that in case of need the wine is permitted if the house owners were expected to come any time unannounced. In case of any other possible identifying mark or other given situation attesting that the wine has not been touched a competent Rabbi should be consulted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. It is common amongst men drinking together, whether Jewish or not today, to clink glasses. The origin to this may have been a superstition (keeping away evil spirits). Can this be done by Yidden?
A. There are a number of reasons for the origin of the custom of clinking glasses as a toast that are mentioned in the media. Some claim that the ritual evolved from efforts to prove that the drinks contained in the cups were not poisoned by mutually spilling the beverage into each other glass.
Others assert that by adding the "clink," a pleasant sound was made part of the experience, and wine glasses have come to be prized not only for their appearance but also for the tones they produce when struck. While some claim that indeed it was for driving away evil spirits.
Horav Shlomo Miller’s Shlit”a opinion is that if this is done with the intention of following the traditions of other nations, on a custom that only they do for no practical benefit, it would be prohibited by dint of “you shall not follow their statutes.” (Vayikra 18: 3, and Shulchan Aruch Y.D. 178:1.) However, if it has already also become a tradition amongst Jewish people on that locality, it would be permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
Q. When staying over Yom Tov in a hotel, can I place a Mezuzah on my room door, for shemira since the door is not locked on Shabat and Yom Tov? Is it advisable? Can I put one in a condo I rent only for Yom Tov?
Q. When staying over Yom Tov in a hotel, can I place a Mezuzah on my room door, for shemira since the door is not locked on Shabat and Yom Tov? Is it advisable? Can I put one in a condo I rent only for Yom Tov?
A. Rambam (H. Mezuza 5: 4) rules that those who write on the mezuza’s parchment the names of angels or other unnecessary holy names, are included with the ones who forfeit their part in the world to come. Not only did they not comply with the mitzvah, but it is as if they turned a great mitzvah that represents the unity of Hashem’s name, His love and the service to Him, into a simple worthless amulet for one’s personal use. Kesef Mishne (ibid.) explains that although it is amply mentioned in the Talmud that a mezuza does provide shemira and protection, our intention should be only to comply with the will of Hashem and his mitzvos, the shemira will in due course come by His desire. More stringent is the opinion of the Ginas Verodim (O.H. 1: 2: 28) who writes that affixing a mezuza with the intention of protection and security and not for the compliance of the mitzvah, has exactly the opposite effect and is considered a sinful act. Sdei Chemed (5: mem: 114) likewise includes in the above, the one who while being exempt of a mezuza affixes it anyway to protect him from mazikim and evil spirits.
However, not all Poskim agree. They quote the Talmud Yerushalmi (end of Megila) that the court of the Jewish King Moonbaz would affix the mezuzos as a “remembrance” while staying in a hostel, though they were not required to do so by law. (D’var Yehoshua 3: 51, Ma’adanei Yom Tov 32, Kuntres Zera Yaakov 17: p. 16, Chabad.org quotes that such was the practice of the fifth Rebbe of Lubavitch, Rabbi Shalom Dovber the Rashab). See also Chasam Sofer (E.H. 2: 90) who argues that if the words of the Rambam were to be taken literally, the majority of the Jewish nation would not comply with the mitzva of mezuza.
Horav Shlomo Miller’s Shlit”a opinion is that indeed when totally exempt of mezuza, as when staying in a hotel or a vacation condo-rental for less than thirty days, it is preferable not to place a mezuza.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
A. A hotel owned by a Jewish proprietor should have mezuzos placed in all rooms, as it is used for habitation purposes, (Aruch Hashulchan 286: 48) even when the owner does not reside therein, since he is responsible for the service provided and the cleanliness of the premises. This then becomes as his own house and the clients occupying the rooms as his guests. (Oholei Yeshurun 2: n. 40, quoting R’ M. Feinstein zt”l.) Others maintain that since the owner retains his furniture and fixtures in the rooms, it is similar to a storage facility that also requires mezuza. (Shulchan Aruch Y.D. 286: 18, Kuntres Zera Ya’akov 17: p. 16) However some Poskim assert that no brocho should be recited when affixing the mezuza (K’vias Mezuza Kehalacha 3: 14)
When staying in a Gentile owned hotel, if the room is rented for less than thirty days even in Israel, no mezuza is required. (Chovas Hador 3: 5) If the stay is longer that thirty days, some Poskim maintain that a mezuza should be placed without a brocho, others rule that outside of Israel he is still exempt. (Menachos 44a, Moadim Uzmanim 4: 287, Torah Or quoting R’ Bakshi Doron, Hadar Mezuza p. 112, K’vias Mezuza Kehalacha 4: 10)
Horav Shlomo Miller’s Shlit”a opinion is that the owner of a hotel does make a brocho when affixing the mezuzos
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. What blessing do you recite on seedless grapes? Should you avoid eating them?
A. Some Poskim maintain that on seedless grapes we do not recite “bore p’ri haetz” and also not the usual brocho achrono or the brocho of “p’ri hagefen” on the resulting wine, since seedless grapes are deemed to be unripe fruit (boser) or are regarded as a totally different species. However, most Poskim rule that they are considered normal grapes and we recite all the standard brochos on them. (Maharsham 7 quoting Daas Kedoshim, P’ri Etz Hodor Ch. 2 p. 54-62 quoting many Poskim)
Horav Shlomo Miller’s Shlit”a opinion is similar and you do not have to avoid consuming them or the wine made of them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. Should an Israeli flag be next to the ark in the synagogue?
A. Many Poskim maintain that it is improper to place any flag next to the Aron Hakodesh and a number of reasons are mentioned.
Igrois Moshe (O.H. 1: 46) writes that although it is not prohibited and one therefore should not incur for it into a machlokes or quarrel, still, it is seen as out of context and reason and should be avoided. Others opine that flags are like any other object that may distract or disturb the attention and kavana of the mispalel and therefore should be removed (Haposek 7 p. 79 quoting Horav Yonoson Shtaif zt”l. Hamaor 4:4 p. 17. See also Hama’ayan 43: 3: p.64, quoting Hagrai Kuk zt’l opinion.)
Horav Shlomo Miller’s Shlit"a opinion follows these Poskim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. May I plug during Shabbos a cooking appliance into an
outlet that is now not powered but will be turned on by a timer later on?
A.Horav Shlomo
Miller’s Shlit”a opinion is that it is prohibited since it is a P’sik Reisha
Denicha Lei, or an inevitable act that one desires. He would prohibit this in
Yom Tov too.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. For the purposes of kiruv, I want to initiate unaffiliated Yiddin into reciting brochos, by saying them in English, is it permitted?
A. It is definitely better to recite brochos in the original Lashon Hakodesh (Mishna Berura 62: 3, 167: 53, 185:1) as one is to adhere to the primary decrees of our sages and the Holy Tongue contains many concealed connotations and spiritual nuances not present in other idioms. Besides, when brochos are recited in other languages one must understand the true translation and meaning of the brocho and must be in a venue where others do so also (Biur Halocho 62: 1, Aruch Hashulchan and Shulchan Aruch HoRav ibid.) However, in case of need, when one lacks the know how, he may recite brochos in other established languages (Shulchan Aruch O.H. 62:1, 185:1, 206: 3, Igrois Moshe O.H. 2: 49)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. I work at a social service agency where I have both Jewish (some observant) and gentile clients. Recently the local food bank moved to a new location in a church in the same neighborhood. Should I be referring Jewish clients to other food banks outside of the area or are Jewish clients permitted to continue to use the neighborhood food bank even though it is now located in a church?
A. Question #126 on this venue addresses the case of a Jew who is an alcoholic, if he is permitted to enter a church (even possibly the main sanctuary) to attend an AA meeting?
We answered; It is forbidden to enter a house of avodah zarah or a church. (Y.D. 150,1- 157,3 – Shach ibid. 149,1.) R’ Moshe Feinstein Zt"l (Igros Moshe O.C. 4,40,26) prohibits students playing ball in a sports hall that belongs to a church, even if no religious images are present. (See Rivavos Ephraim 3, 302,3)
However Poskim do permit voting in a locale adjoining or connected to a church, which specifically set up a venue for that purpose and it is marked or is known to be so. This sanction is only ex post facto, when no other voting location was made available or is found close by. (Teshuvos Vehanchogos 2: 410).
Horav Shlomo Miller Shlit"a permits using the A.A. church location, if the meetings are not held in the sanctuary, it is clearly identified or known as a setting for social or community activities, and when no better site is accessible.
The same guidelines would apply to the offices of a food bank.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. If a shirt gets a bad stain on it are you allowed to wash it on chol hamoed?
A. Shulchan Aruch (O.H. 534:1) rules that it is forbidden to launder clothing, on Chol HaMoed. Our sages prohibited laundering so that people would prepare properly before the holiday and engage during the festivals in the appropriate joy of Yom Tov (Moed Katan 14a, see Mishna Berura ibid.) If he only has one single shirt Poskim permit washing it (Shone Halochos p. 56)
However Igros Moshe (O.H. 5:36) permits just removing a stain, as this is not considered laundering for Chol HaMoed purposes (It would be prohibited on Shabbos or Yom Tov). Similar lenient opinions are held by other Poskim (Chol HaMoed Kehilchosoi 5: n.86, quoting R’ Menashe Klein zt”l and R’ Shmuel Halevi Wosner zt”l, Beer Moshe 7: 33, Yalkut Yosef p. 149, et. al.)
Horav Shlomo Miller’s Shlit”a opinion is similar and permits on Chol HaMoed even the laundering of hard to remove stains as long as the stains occurred during Yom Tov, Chol HaMoed or Shabbos Erev Yom Tov, but not before and not washing the entire shirt.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. After 20 plus years at this job, my employer now wants me to work Saturdays. I have told him no as I never have as this is my Sabbath. He says unless I provide a letter they will make me work and if I do not it is cause to be laid off. Can they do this, or where can I get a letter stating it is against my religion to work on Saturdays.
A. If you adhere to the Jewish Religion you are obliged to keep Shabbat and other festivities according to the Halacha. I have included a letter for your use (and for others in similar situations) from Rabbi Vale, the director of the Orthodox Rabbinical Vaad of Toronto.
Q. Can someone order and place a matzeva on his and his wife’s kever while they are still alive? They are afraid that their children may not comply with their wishes. Can they also include their names?
A. It is an established tradition observed by many to acquire while alive a final resting place. Midrash (Vayikra Rabba 5: 5) quotes Rabi Eliezer that a person should have a foothold in the Bais Hakvaroth so he should merit to be buried there. This kever acquisition is not seen as a detrimental “siman” but rather an auspicious one. (See Maharam Mintz 18 and others.)
There are different minhagim in regards to the relationship of the kever-owner and his future burial place as far as visiting, praying or even inviting guest and offering a “tikun’ on site (See; Shaarei Yerushalaim p. 73, quoting the Tzava’ah of Rabi Yehuda HeChasid)
Poskim differ as far as the correctness of purchasing and placing a matzeva while one is alive. Tziun L’nefesh Chayo (21) quoted by Chaye Moshe (p. 269) permits even the inscription of the name.
Kuntres Eitz Chaim (Bobov ,6: p. 146, Birurey Halocho by Rav Chaim Rotter) mentions indeed this particular shaileh, in regards to individuals that cannot rely on their children for complying in a proper matzeva placement and prepare the stone including names and other inscriptions. He, like other Poskim, compares it to Avshalom’s matzeva erected while he was still alive. (Shmuel 2:18:18) However, he mentions that the Arizal would not permit placement of the matzeva.
Horav Shlomo Miller’s Shlit’a opinion is that while one can prepare the kever itself, the tachrichim one should avoid purchasing and inscribing the stone, as indeed Avshalom’s end was inauspicious.
Rabbi A. Bartfeld as advised by Horav Shlomo Miler Shlit”a
Q. My question on Fleishmann's (aka baking) yeast - I use this to ferment apple and grape juice. Can I assume that I don't have to sell the wine due to chametz (I'm not planning on using it for Pesach)?
If I do need to sell it and let's say the grape juice is not mevushal - would it create Stam Yanum - if no goy actually touches it?
A. Rabbi Tsvi Heber (Director of Community Kosher – COR) answered to our query: “Baker’s yeast is not chometz and could be owned on Pesach. But it cannot be consumed on Pesach.” So the yeast itself and other non-chometz foods that were fermented by it do not have to be sold. However, even if they were to be sold, it would not prohibit the wine thus fermented. Only what was actually touched or moved by a Gentile may be prohibited. (Shulchan Aruch Y.D. 123: 1)
Q. If I buy more chometz after making the Rav my agent to sell my chometz, will the new chometz be included in my sale or is it a davar shelo ba l'olam regarding my original agreement with the Rav?
Q. (Similar)- If I buy a bottle of whiskey after I make the Rav my shaliach to sell my chometz, will the whiskey also be sold to the Goy? Will it be assur after Pesach?
A. Nitey Gavriel (Pesach 1: 40: 13) quotes Bigdei Yesha (4) and other Poskim that on the onset one cannot name an agent to effect on something that is not yet in his possession. Poskim recommend, to contact the Rabbi who is acting as his agent and inform him so he will include the new acquired chometz items in the sale. (See also Mechiras Chometz Kehilchoso p.21.) After the fact the chometz is permitted.
Horav Shlomo Miller’s Shlit”a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
Q. If the door of the hotel room closed on you (the tape placed to stop locking fell) can you ask a Gentile to open the door on Shabbos?
If by mistake you left your medicine on a bag inside the safe box in your room can you ask a Gentile to open it on Shabbos?
A. Horav Shlomo Miller’s Shlit”a opinion is that you can ask a Gentile, in case of major need indirectly to open the door or the safe as this may be a “shvus d’shvus” (double Rabbinical prohibition,) in pressing need which is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. If you forgot your flashlight and can’t use matches or a candle for searching chometz in a hotel and the table lamp is too heavy and cumbersome, besides the electric cord does not reach far, can you use your cell phone light?
A. Horav Shlomo Miller’s Shlit”a opinion is, being that we are not considering the intense lighting of the flashlight app, which some new mobiles have, but rather the common screen glow of a regular cell phone, it depends on the phone and it’s settings. If it is bright enough to read by or to properly examine an area close by, being at least similar to the illumination provided by a candle, it can be used. He recommends in that case, turning off the bright room lights, if they diminish the illuminating effect.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
Important Numbers
