1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
|
|
|
|
|
#381 When is Sunset (Sh'kiah)?
|
|
|
Q. When is Sunset, is it when the bottom part of the sun first hits the horizon or when the top part of the sun hits the horizon?
A) It is clear from the Shulchan Oruch (O.H. 261: 2), other Poiskim and it is also the common accepted norm, that the shkiah begins when the complete body of the Sun disappears bellow the horizon. That is for both opinions as to when the time of doubtful or sofek Shabbos begins. (According to Rabeinu Tam the first Shkiah also is counted from the time of complete setting of the body of the Sun.
However there are some dissenting opinions that maintain that the sunset begins before (see Tosafos Horosh on Shabbos 35).
In using astronomical tables to calculate the shkiah, the time of sunset is also defined on those tables, as the moment when the trailing edge of the Sun's disk disappears below the horizon. (NOAA.org) A caveat is that the ray path of the light from the setting Sun is highly distorted near the horizon because of atmospheric refraction, making the sunset appear to occur when the Sun's disk is already about one diameter below the horizon (Leket Yosher p. 441).
Horav Shlomo Miller's Shlit"a opinion is that it is commonly at least one minute off. We should be stringent to add two minutes to the times quoted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 10/18/2013 12:47 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#380 Asking a Gentile to Get You a Cold Drink on Shabbos
|
|
|
Q. In our institutional dining hall, there is an electric drink machine, which dispenses flavored drinks. How do I get a drink on Shabbos from that machine? Can I ask a non-Jew to push the button?
A. Horav Shlomo Miller's Shlit"a opinion is that you may ask indirectly the Gentile before Shabbos that when he takes drinks he should dispense two for himself. If he does not want it you would consume it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 10/18/2013 12:40 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#379 Making Frozen Slush on Shabbos
|
|
|
Q. Is one allowed to make coke slush on shabbos, by putting coke (or any beverage) in the freezer until it becomes partially frozen (slush)? is this considered litzorech and מותר or is it problematic?
A. Dovev Meishorim (1: 55) prohibits making ice on Shabbos because of nolad or creating something new. Chid"o in Lev Chaim (2: 182) also prohibits as he considers it akin to curdling milk into cheese, and that qualifies as boneh or building.
Many Poiskim disagree since solidifying water into ice is not creating something new but rather changing the state of water. It is also not done directly with ones hands but indirectly by temperature drop and it is also reversible. (Shmiras Shabbos Kehilchoso, 10 note 14, quoting Rav Shlomo Zalman Auerbach Zt"l, permits in case of real need, Hilchos Shabbos quoting Rav Moshe Feinstein Zt"l , 39 Melochos 2, p.286, Halichos Olam 4, pg. 93, et. al.)
Horav Shlomo Miller's Shlit"a opinion is that when needed in Shabbos it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 10/18/2013 12:39 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#378 Using Back Yard Wood for a Yom Tov BBQ
|
|
|
Q. It may be K'day to clarify if in our society wood left in the yard is Muchan for Yom Tov fire use.
A. Horav Shlomo Miller's Shlit"a opinion is that yard wood that was collected for burning in a fireplace or a BBQ fire pit can be used for those purposes in Yom Tov, even if it was only designated for that use by thought and was not physically changed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 10/18/2013 12:37 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#377 Microwave a Pre-cooked Meal on Shabbos
|
|
|
Q. The bop (Federal Bureau of Prisons) does not give any hot meals on Shabbos. We sometimes buy meals from meal mart that have to be microwaved to be eaten hot. Is there a way we can ask a non-Jew to warm it up for us on Shabbos. There are no crock pots or warmers, only microwaves.
One Sefardi guy from Israel said his Rav gave him permission, provided he makes a contract with a non-Jew before Shabbos and he specifies exactly what time he has to warm it up on Shabbos?
Is that an acceptable ruling?
A. No, that is not an acceptable ruling. There are two distinctive prohibitions in regards to Amira L'akum or instructing a Gentile to do work for you on Shabbos.
One is the request itself, and three reasons are given for the proscription; a) Refraining from the carelessness and laxity towards all melochos caused if you could do everything employing a Gentile (Rambam H. Shabbos 6:1). b) The non-Jew would become your agent and his work would automatically be attributed to you, (since by rabbinic decree there is lechumra shelichut l'akum – see Aruch Hashulchan O.H. 243:1) c) The rabbinic proscription of Mimtza Heftzecha, which requires that your speech on Shabbos should be different (Rashi – Avoda Zarah 15a).
Additionally there is a prohibition of benefiting from the work done by a Gentile on Shabbos, even if he was not instructed to do so by the Yisroel, as long as the benefit is new and substantial. (Mogen Avrohom 334:27). E.g. the Gentile turned on the light for someone eating in the dark, even when he was not requested to do so, (Remoh O.H. 276: 1) or he cooked food for him (Mishna Berura 253: 99). However it would be permitted if the non-Jew did the above when not instructed and for his own personal benefit.
Another permitted situation is when you have a rabbinical proscription that is only prohibited because of another rabbinical injunction and the act to be done is itself is a mitzvah, e.g. instructing a Gentile (first Rabbinical prohibition) to carry an object in a karmelis (a partial public domain and second rabbinical injunction) for the purpose of complying with a mitzvah like a bris milah.
Horav Shlomo Miller Shlit"a suggested that it may be permitted to ask the Gentile before Shabbos in an indirect fashion, that if and when he warms some food for himself in the microwave oven, he could include the covered and still sealed meal-mart tray. This is assuming that the food is solid, has been already pre-cooked and only requires warming. Adding the fact that microwave cooking may only be rabbinicaly prohibited, (and there may not be a shehia or chazara problem)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 10/18/2013 12:36 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#376 When Did Yovel Begin?
|
|
|
Q. I have a question, when did Yovel begin or for that matter, when did the Yidden start counting Shemita? I heard that this year or coming year is a Shemita, Is that true?
A) Yovel began after the fourteen-year period of conquest and allotment of Eretz Yisroel to the tribes was completed. Toras Kohanim (25, 1) deduces the above from the verse "You may sow your field for six years, and for six years you may prune your vineyard" saying; we count sh'mitah only when an individual can identify his field and if there is no sh'mita there is no yovel. The first year of yovel was kept sixty-four years after entering Israel. (Following the opinion of the sages, Rambam H. Sh'mita Veyovel 10)
The next sh'mita will be next year; 5775 (25 Sept 2014 - 13 Sept 2015).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 10/18/2013 12:34 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#375 Reeds Glued to Wood Spars for Schach Usage
|
|
|
Q. Is it OK to take out the plastic coated wire that holds together a reed mat and glue the reeds to a 2x4 so that the reeds stay in place and don't blow away?
Horav Shlomo Miller's Shlit"a opinion is that the glued reeds may be considered as a solid mass of wood and would have to be then less than four tefochim (32 cm.) wide to be used as schach, otherwise they could be disqualified because of gezeiras tikro, or avoiding the building of a permanent roof.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 10/4/2013 4:52 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#374 Geniza for Particles or Dust when Drilling S'forim
|
|
|
Q. When bookbinding a sefer, sometimes you must drill holes in the pages to repair it. Is the paper dust that comes off the drill bit considered shaymos?
A. Mishna Berura (334: 50) rules that on s'forim that have already been used, the empty margins have the kedusha of the sefer. Rashi (Shabbos 90a) explains that "m'kak" is dust or particles "kol shehu" of s'forim and require geniza or proper dignified disposal in an adequate repository.
There is a biblical prohibition in not following due process (Lo Taasun Ken – Devorim 12: 31, see Mogen Avrohom 154: 9) and Ein Yitzchok Y.D. 1:5 quoting Noda Beyehuda Y.D. 1: 75 that it is only rabbinical).
Daas Kedoshim (282) mentions that only particles that are recognizable require geniza. Ginzei Kodesh (p. 78) further defines these as particles that have some mass to them, as oposed to chalk dust from an erased blackboard or dust from an erased Torah word. (Vedorashto Vechokarto O.H. 72-73)
Horav Shlomo Miller's Shlit'a opinion is that the paper particles created by drilling is considered "m'kak" of Sifrei Kodesh and requires proper geniza. He advised to place a sheet of paper under the sefer prior to the drilling to collect those particles.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 10/4/2013 4:51 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#373 A Table for a Pop Up Suka
|
|
|
Q. On a pop up suka that you use for traveling, the area inside is only about a square meter and people eat in it usually standing do you have to have a chair and table too?
A. Shaarei Tzion (634: 7) permits one to eat in the Suka from hand to mouth without the benefit of a table. However he seems to contradict his ruling in Mishna Berura (640: 27) that one should leave the table in the Suka when sleeping (Suka Kehichoso 9: 6 and Shone Halochos 640: 5, see also Moadim Uzmanim 1: 87 that disagrees that one must leave the table in the Suka when sleeping at night).
Horav Shlomo Miller's Shlit"a opinion is that since a table could be as small as a square Tefach (10 cm. x 10 cm.) any small box over three Tefochim high (30 cm.), where one could place a drink or a sandwich, would qualify as a table, one should indeed if possible place it in the Suka and seat on a folding chair.
He added, that even though, traveling people are in principle exempt from using a Suka (Shulchan Aruch O.H. 641:8) it is preferred to eat in one. Especially if one travels for personal enjoyment and one can recite the leishev brocho when eating bread.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
|
|
|
|
|
Posted 10/4/2013 4:48 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#372 Avoiding Wasps in Suka
|
|
|
Q. To avoid having the wasps in the suka, can you put outside food or honey that attracts them on Shabos and Yom Tov or is it feeding animals that don't belong to you?
A. Shulchan Aruch (O.H. 324: 11) rules that one should not feed water or food to bees on Shabbos. Mishnah Berurah (ibid. 29) explains that this applies even if the bees belong to the one feeding them. The reason being that since it is not necessary to feed them, as they usually take care of themselves, feeding them is a prohibited unnecessary effort. (Tos' Shabbos 19a)
However, Horav Shlomo Miller's Shlit'a opinion is that since your intention in this particular case is not really to provide food for them but rather the great need of not having bees and wasps in your Sukah, it is therefore permitted.
(There are other grounds mentioned for the prohibition of feeding ownerless animals, such as maybe you will come to trap them or handle them while being Muktzeh (see Piskey Teshuvos 497), also you may come to grind their food (see Rambam H' Shabbos 21: 35 and Nefesh Kol Chai 12: 1), reasons that do not apply in our case)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 10/4/2013 4:46 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#371 Protecting a Suka with a Screen
|
|
|
Q. This year we had a tremendous plague of wasps in the suka, is it permitted to put a screen on top of the schach since it lets trough rain and light?
A. Horav Shlomo Miller's Shlit' opinion is that technically it would be possible to create a screen that would be permitted when intermingled with the schach. However in practice, existing commercial screen material may not comply with the Halacha requirements.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
|
|
|
|
|
Posted 10/4/2013 4:42 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#370 Birchas Hagomel for a Minor
|
|
|
Q. Our son, who is not bar mitzvah yet was hit by a car, while on his scooter on way to school. B"H he was only bruised lightly and needed no medical attention. Does he have to say Hagomel? Who recites the brocho, he or I the father and he listens?
A. There are different opinions in the Poiskim in regards to reciting Birchas Hagomel by a minor.
1) He does not recite at all since he can not say "Lachayavim", as he is not yet liable for anything or it may entail disrespect to his father if he implies that he is the one liable (Mogen Avrohom 219: 1, quoting Maharam Mintz 14, Nitey Gavriel – Bar Mitzva 29: 1).
2) He can recite when if he is called for the Maftir Aliya (Ayn Eliezer 12, Nitey Gavriel – Bar Mitzva 29: 1).
3) He can recite the Brocho without the name of Hashem (Eishel Avrohom 219, Toras Chaim ibid. 1).
4) The child's father recites the Brocho (Peleh Yoetz in Chesed L'Alofim 219: 6, Mekor Chaim ibid.)
5) The father should not recite for his son (Sha'rei Efraim 4: 58, Nachlas Binyomin 58.)
6) The father can recite for his son the Brocho without the name of Hashem (Shulchan Gavo'a - end of O.H, Sharei Teshuva and Machazik Bracha 219: 1)
Horav Shlomo Miller's Shlit"a opinion is that the father may recite Hagomel without the name of Hashem or he may also recite Hodu Lashem (Psalms 107).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 9/4/2013 12:52 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#369 Buying Stock In Companies That Work On Shabbos
|
|
|
Q. Is it a problem to own stock in Canadian Tire, Walmart or Sears etc.? The stores are open on Shabbos and Yom Tov - not exactly sure how that affects the stock itself.
A. Igrois Moishe (O.H. 4: 54) in a forty year old teshuvo written to Horav Shlomo Miller Shlit"a, permits buying the majority of the stock of a non- Jewish company that works on Shabbos, as all the decision making and managing in every level is done by the non-Jewish directors of the company at their own discretion. Also it will not be publicized who the owner of most of the stock is. Horav Miller added that although halochowise unnecessary, since the buyer is a strictly Hareidi person it is better he should buy less than half of the stock, to what the Igrois Moishe agreed. (See also teshuvo 51 on the same volume)
A similar opinion is to be found in Minchas Yitzchok (3: 1), alsoYalkut Yosef (S'char Shabbos p.129) where he then prohibits buying stock if it is a Jewish directed company albeit employing Gentile workers. (See ibid. note 17 for a source list for other similar teshuvos)
Horav Shlomo Miller Shlit"a also mentioned that the directors should be granted the right to be rewarded with a bonus consisting on a percentage of the yields of the company, to ensure that they are in truth working for their own benefit. That is today a common corporate practice.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 9/4/2013 12:49 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#368 Proper Stove Kashering
|
|
|
Q. Can I kasher a treif oven that does not have self clean by turning it to 550 fahrenheit for an extended period of time? How about the electric stove burners?
Thank you
A…Horav Shlomo Miller Shlit"a indicated that to Kasher a non-kosher conventional oven you first have to clean it thoroughly using the adequate oven cleaner to remove all hardened baked on grease from crevices, grooves and door hinges. Steel wool or a scraper should be used to remove any remaining stubborn spots. After not using the oven for twenty-four hours, put it on bake for 45-60 minutes at the highest setting (usually 550°F). Continue by fully turning on the broiler for 25 minutes.
The electric coil burners burn up the treif residue on them routinely. The drip pans if they have enamel covering, should preferably be replaced.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 9/4/2013 12:45 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#367 Bracha on sushi
|
|
|
Q. What is the bracha on sushi?
A. The popular kosher Sushi we most commonly consume consists of cooked vinegared rice sushi-meshi combined with other ingredients, usually raw or partially raw fish, as tuna or salmon or occasionally avocado or other vegetables as center fillings.
Contemporary Poiskim maintain different opinions as to what brocho we should recite.
Divrei Pinchos (Horav Pinchas Mayers, siman 22) rules the brocho to be Shehakol.
Horav Heinemann Shlit"a maintains that one should recite Mezonos on the rice, as well as the appropriate Brocho on the filling. The nori (the edible seaweed is secondary to the rice and other ingredients, and does not require a brocho (Rabbi Mordechai Frankel, Director - Star K Institue of Halacha).
A similar opinion is to be found on Din – Beis Hora'ah (dinonline.org): "If the fish is clearly recognizable, it a piece of fish should be separated from the mixture, and two berachos should be made – mezonos for the rice, and shehakol for the fish. However, if the fish cannot be clearly discerned, it is sufficient to recite mezonos on the mixture".
Quoted in the name of Horav Mandelbaum author of Vezos Habracha, is that the bracha should be dictated by the largest ingredient by volume, usually the rice which is Mezonos. (berachot.org).
Rabbi J. Blass (Rabbi of Neve Tzuf and Rosh Kollel "Ratzon Yehuda") also agrees to Mezonos" (Yeshiva.org)
The brocho of Mezonos is also mentioned in the name of Reb Simcha Bunim Cohen Shlit"a of Lakewood.(TLS, Feb 2010).
Horav Shlomo Miller's Shlit"a opinion is that the correct brocho is Shehakol.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
|
|
|
|
|
Posted 8/29/2013 2:43 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#366 Repeating a Posuk Multiple Times
|
|
|
Q. I would like to clarify if it is permissible to recite a posuk with Hashem's name as often as one wishes (repeating the posuk with Hashem's name multiple times) not as a tefillah necessarily just as a i.e. reminder to someone or for an other purpose?
A. Horav Shlomo Miller's Shlit"a opinion is that you can repeat a posuk with Hashem's name multiple times as long as it is done in a respectful manner and does not create a Hefsek during Tefiloh or a similar situation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
|
|
|
|
|
Posted 8/29/2013 2:39 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#365 Briya, Birya or Berya?
|
|
|
Q. What is the correct pronunciation of "briya" as in "it does not become annulled even in a thousand". Artscroll spells it as "briya", conversely the Mesivta and Veshinantam editions write the phonetics as; "birya", while many old-timers pronounce it as "berya", with a segol.
Which is correct?
A. Horav Shlomo Miller's Shlit'a opinion is that both spellings are correct, however the "berya" pronunciation, although it may be the most popular in certain circles, it is grammatically incorrect.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 8/29/2013 2:38 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#364 Esther Hamalko's Siblings
|
|
|
Q. Did Esther have any brothers or sisters?
(You are asking why it matters) It matters because I found an interesting Gematria. In Ki Seitzei, where it says, Mishpat habechorah, equals exactly Esther or 661.
Why would that Gematria be the same for both phrases? Perhaps she was an only child.
A. After checking out the available sources in the Talmud, Midrash, Meforshim, etc., there seems to be no indication of Esther Hamalkah having or not any siblings. The Talmud (Megilah 13a) and Targum (2: 7) write that her father and mother perished immediately after she was conceived and was born correspondingly and did not have any more offspring.
It is important to mention that, even if she would have been the oldest daughter and had younger siblings, the Mishpat Habechorah or laws of the first born, would not apply to her.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 8/29/2013 2:35 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#363 Is Intention Essential in Social Mitzvos?
|
|
|
Q. Since the Halacha is that you need kavanah or intention to comply with a Torah mitzvah and according to some even on a rabbinical mitzvah and since we do perform many mitzvoth during the day without even thinking, such as helping others, doing favors, supporting our families and even listening to Torah without any specific intention at all, would it not be a good idea if at the beginning of the day a person would declare that all such unintentional good deeds should be considered as being done Leshem Mitzvah? Would that help if you latter forget?
A. Horav Shlomo Miller Shlit'a pointed out that in regards to Kavanah in Mitzvos, there is a difference between the commandments Ben Adam Lamakom, or the ones that involve only complying with the will of Hashem and the ones that additionally benefit others or society too. On the former you need intention, on the latter, it is generally accepted that after the fact you comply with the Mitzvah even if performed without intention, as the benefit was done nonetheless.
The following Poiskim maintain a similar view; Ahavas Tzion , drush 10 in the name of his father the Noda B'eyehuda, Yabia Haomer Y.D. 6: 29, also Chida in Pesach Einaim in regards to Tzedakah and Ridbaz 3: 441. However, Bais Halevy drush1, disagrees in regards to Tzdakah and Binas Simcha p. 144 compiled an extensive list of Mitzvos Ben Adam Lechavero that he considers require Kavanah.
It is also important to note that the mindful intention has to be close to the fulfillment of the Mitzvah, as Mishna Berurah (60: 7) writes: "To intent before he begins". Piskey Teshuvos (ibid. 5) mentions that the amount of time before should not be longer than the span of Hesech Hadaas, or time enough for the mind to dwell on something else. (Once you begin doing the Mitzvah with proper intention you fulfill the obligation even if you were latter Masiach Daas, see Minchas Shlomo 1:1).
Therefore a declaration of intention at the beginning of the day may not result in great benefit. However, Horav Shlomo Miller Shlit'a suggests that it may serve as a reminder to later have proper Kavanah, as we carry on with the daily Mitzvos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
|
|
|
|
|
Posted 8/29/2013 2:32 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#362 Inducing Birth Close to Rosh Hashanah
|
|
|
Q. A woman that is due to deliver her newborn son (as seen in ultrasound) this week Thursday. If she is late about a week (normal in her case), the doctor recommended inducing the birth. That would result in performing the Brith Milah on Rosh Hashanah. Is it permitted to induce her on the day the doctor suggest (Thursday) and have the Brith Milah on Rosh Hashanah, or should she postpone it (for Monday) or even induce earlier, so the brith takes place before or after Rosh Hashana?.
Thank you!!!
A. Horav Shlomo Miller's Shlit"a opinion is not to induce labor at all even after a week from due day, unless there is a serious medical need. (See also Igrois Moishe Y.D. 2: 74, Binyan Av 4:52, Psak of Harav Yitzchok Berkovits Shlit"a et. al. for similar rulings)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 8/23/2013 1:39 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
Important Numbers
