Q. In certain cities, brushing close to people, even pushing, takes place at simchas, by talks, in shules. There is not an apology, but in any case it is disturbing and hurts frailer people. Is a Yid oiver by doing this, and what?
A. Rambam (Chovel Umazik 5:1) rules that one who strikes intentionally another transgresses on the Biblical prohibition (Devorim 25:3) "he shall not exceed (flogging)" The Shulchan Oruch (CM 420:1) states that one who just lifts his hands to hit another person is called a Rosho or evil. However, there is an established tradition to exempt one that harms another person or his property, unintentionally at the time he is complying with a Mitzvah, such as attending a wedding, Simchas Torah or Purim (Rashi and Tos. Suka 45a – Remo O.H. 695:2 and 696:8 – Mishna Berura ibid. – Remo C.M. 378:9 – Trumas Hadeshen 1: 110 et. al.). Two reasons are given for this exemption. It was our Sages intention that a person should rejoice in the fulfillment of a Mitzva with all his hearth and devotion, without being limited by the fear of unintentionally damaging his friend. Others argue that it is based on mutual forgiveness and reciprocated exoneration that benefits all. The difference would be if this applies even when the victim was not partaking in the Mitzva or Simcha. (Mishpetei Hatorah p.95).
Horav Shlomo Miller Shlit'a added, that although the perpetrator may be exempt from paying compensation, it does not exempt him from asking mechila and saying I'm sorry.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Recently I had an email discussion about how to write Hashem's name in English. They felt that G-d hyphenating was not necessary as they stated was only a generic way of referring to Hashem and not a name of Hashem. I have always been led to believe that including the o in G-d constitutes shaymos.
What is the correct approach?
A. Shach (Y.D. 179: 11) rules that one may erase Hashem's name written in other languages. Mishna Berura (85: 10) maintains that although one may erase that name as it lacks holiness, one should not repeat the name in vain (Mishna Berura ibid, Igros Moshe Y.D. 174) or mention it in unclean sites since that constitutes defilement and desecration and that prohibition is more severe and still applies. It also includes the proscription of discarding it as ordinary waste matter (Achieazer 3: 32, Minchas Yitzchok 1: 17, Ginzei Hakodesh p.91)
Besides the issue of secular languages, that name of G-d may not be referring to His true name at all, but rather to the broad concept of all deities of any religion including idolatrous creeds, yet Poiskim advise not to defile or desecrate it, out of concern that it may not be so. (See; Shach, Yoreh De’ah 179:11, Beis Yosef, Tur, Y. D. 276, quoting the Rashbatz's - Beth Lechem Yehuda Y. D. 276:10)
However, when the name of G-d, written in other languages is hyphenated, most Poiskim permit including it in the regular refuse disposal (not so when written in Hebrew where Poiskim disagree. See Avnei Nezer Y.D. 365, Shalmas Chaim 366, Mincha Yitzchok 9: 62: 3, Teshuvos Vehanhogos 1: 638, Halichos Shlomo –Tefila 22: 10 note 34).
Therefore Horav Shlomo Miller Shlit"a advises to hyphenate Hashem's name even when written in other languages.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. In book Otzerot Hatfila of Tzvi Nishri volume number 2, page 989, "Moshe Rabeinu zier le atzmo et bakashto".... per Rabbi Eliahu Lapian. So we should be imaging by our self our tefilah needs in order to get it answered. More about this in page 987. "Be rega she anu mezeierim biLvavanu at dvarim mathilim Shaarei Tfila Leipatah"
So my question is how to imagine what we need? And what is the correct technique of imagine?
If it is so important why does nobody (else) talk about it?
Do you know other books talking about imagination for tefilah?
A. Oitzrois Hatefiloh (p. 986) quotes from the Sheloh (Tomid) the problem that many face while praying, and that is concentrating on what we are saying and remaining focused while entreating Hashem. He offers an important solution and technique, and that is to use our power of imagination prior and at the time we pray. If a person can picture in his mind the problems and troubles that he faces and by creating those images he can awaken dormant deep feelings and emotions, then his tefiloh will emanate truly from the heart and not remain being simply insensate and numb words of the mouth expressions.
In the name of Rav Eliahu Lapian Zt"l he offers an answer to a puzzling detail in the prayer of Moshe when asking for Hashen to appoint a man over the congregation. He adds: "so that the congregation of Hashem will not be like sheep without a shepherd." Was he really trying to explain to the Almighty, the All-knowing how a leaderless nation looks like? Does Hashem require parables to better understand? Rather, he explains, Moshe Rabbenu was imagining to himself that painful scenario and thus enabling him to ask for His help with greater emotion and more profound feelings.
Actually, the material written on this topic as seen from different perspectives is extensive. A few examples: Remoh (O.H. 1: 1) on "Shivisi Hashem Lenegdi Tomid" and meforshim (ibid.) on imagining the name of Hashem in front of our eyes; Mishna Berura (74), in regards to seeing oneself standing in front of the Kodesh Hakodoshim while reciting the Amidah; Or Olam (p. 159) in the name of Ramcha'l, explaining the definition of Iyun Tefilah. Vayetze Yitzcok Losuach, p. 42 elucidating how one should bond Geulah to Tefilah by envisioning the "Crossing of the Sea" before beginning the Amidah; Droshois Eliezer p.153, quoting the Kuzari's explanation of the sin of the "Golden Calf"; Minchas Aviv, parsha's Ki Tissah on the same topic et. al.
Q. Do people who cook boiled eggs today still accustom to boil at least three at the time?
A. Most Poskim espouse the view that blood in an egg that is the result of the fertilization process is biblically prohibited (Tur and Shulchan Oruch Yoreh Deah 66:1,2).
The reason for the tradition of boiling a minimum of three eggs together, is that in case one of them contains blood that prohibited egg will become nullified in the kosher majority created by the other two eggs.(see Toras Hamishpocho p. 76, as to how to remove the eggs from the pot when cooked)
Commercially available eggs today are generally unfertilized, as hens are segregated in huge coops and are not in contact with males. Such eggs are referred to in the Talmud as Safno Mearo and the blood found in such eggs does not prohibit the entire egg; only the blood spots themselves have to be removed.
Igrois Moshe, (Y. D. 1: 36) discusses the state of blood spotted eggs in countries where Safno Mearo eggs predominate and notes that the Minhag is still to discard the entire egg.
Yabia Omer (Y. D. 3:2) writes that the custom is to simply remove the blood spot and eat the rest of the egg (see similar position in Minchat Yitzchak 1:106 and 4:56:3)
It has been suggested that the reality has changed considerably since the writing of the Igrois Moishe response, and today it is highly unlikely that a fertilized egg will be sold as a table egg. As such there may not be anymore a reason to boil three eggs together.
Horav Shlomo Miller's Shlit"a position is that if one already observes this Minhag he should maintain it, as people do travel to different places and situations could change.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Q. Dear Rabbi, many of us need a little coffee in the morning to have enough concentration on our tefillos. However, I'm finding recently that my stomach acids are creating a strong bad smell from my breath. I've tried extra brushing and mouthwash, but it's not from the mouth but the stomach. I'm concerned it may affect others around me as the smell certainly bothers my wife. While on weekdays it's a smaller issue.... but on Shabbes it's worse as we don't eat until nearly noon. Not sure if I should try to daven part of the tefillos and then say kiddush at home and eat something small before coming to shul? Any ideas/suggestions. Thank you.
A. Shulchan Oruch (O.H. 89: 3) rules that you may eat and drink for medical reasons before davening. Mishna Berura (ibid. 24) explains that the reasons for not eating mentioned in the Talmud (Berachot 10b) "You hast cast Me behind your pride" (Melachim I, 14:9) and the prohibition of; "You shall not eat on the blood" (Vaykra 19:26), meaning; "Do not eat before you have prayed for your blood" do not apply when eating for healing purposes. Mishna Berura and other Poskim are also more lenient once Krias Shema and the "Morning Brochos" have been recited. However, your situation may not necessary qualify as a medical condition.
Shmiras Shabbos Kehilchoso (2: 52: 29) quotes Rav Sh. Z. Auerbach Zt"l opinion that these two prohibitive reasons do not apply for amounts of food less than a "kezais" (approximately 28 grams), although some Poskim disagree (see Asia, Shvat 5765).
Horav Shlomo Miller's Shlit"a opinion is that it is better to avoid eating solid foods before praying when possible, and rather settle your stomach acidity with milk, tea or other non-acidic drinks.
(I consulted with an experienced and well-informed doctor, and he explained to me that the bad breath when fasting may be a symptom of Gastroparesis, or delayed gastric emptying or other conditions. This is worth checking.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Dear Rabbi, I have a question about yichud - in the law firm where I work. It often happens that I am alone with three (sometimes two) women. * The door is locked, and whoever wants to enter needs to press the buzzer - at which point he is buzzed in and allowed to enter. The door is see-through, but not all parts of the room can be seen through the door. (i.e., There are certain areas that cannot be seen through the door.)
There are certain employees who have keys and can enter at any time, but there are certain times when they obviously will not enter (e.g, b/c they are not coming to work that day, or b/c they are away for lunch, or b/c they are in court, etc).
Obviously, whoever presses the buzzer (clients) will be allowed in immediately.
I need to know if this situation is a problem of yichud.
Thanks.
*In the early morning hours, I may even be alone with one woman, but at that time, the other employees are on their way and will come in shortly.
A. Horav Shlomo Miller's Shlit"a opinion is that you may possibly be lenient in the situation you describe. He suggested that your wife (assuming you are married) should phone you every day at different times. He also strongly suggested installing video-surveillance (a recording machine) so in vogue today. Besides helping greatly on yichud issues, it has been proven to be a wise and valuable trouble preventive device to anyone in your circumstances, as cases of work gender harassment and false accusations abound.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I am now at Fort Dix. I need to show ID for food. Can I carry on Shabbos? There is a tall fence all around the property. Is that considered an eiruv for Shabbos purposes?
Sincerely,
A. There is no concern that inner fenced areas may be a Karfaf, since the area is used for habitation purposes. (A Karfaf is an area surrounded by an enclosure, but not roofed over like a large courtyard. A Karfaf is approximately 5000 sq. amos or from 12,800 to 20,000 sq. feet, depending on the various opinions on the size of an amoh. It is in any shape, and is not intended for habitation. Our Sages banned carrying an object within).
There is also no worry that gates more than ten amos wide will be left open, as this is unlikely to occur in prison.
Therefore there is no problem carrying in the premises on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I sang at end of Aleinu, v'ne'emar v'haya Hashem.... and one guy yelled at me that I can't repeat a phrase where Hashem's name is. Where is the source for that? I have been singing this my whole life. It is definitely not in the Torah.
Thank you
A. Shulchan Aruch (O.H. 215: 4) rules that whoever recites an unnecessary bracha, transgresses the prohibition of uttering the Name of Heaven uselessly. (Third Commandment) Mishna Berurah (ibid. 19) adds that this (rabbinically) applies even when it is recited in a manner of praise and veneration, since it is not needed.
Remoh (O.H. 188: 7), suggests that if one forgot to say Yaaleh Veyavoh in Birchas Hamazon during Rosh Chodesh, he may append it to the Horachamons recited at the end. He then adds that since it not essential and Yaaleh Veyavoh does contain repeated mentions of the Name of Hashem, it is better to omit it. He points out that this is the generalized tradition. Magen Avraham (ibid. 11) wonders why, and writes;" do we not all day repeat constantly prayers that contain the name of Hashem, why should this be different?". Biur Halacha (ibid.) differentiates between an established obligated bracha and a tefilah or praise said to Hashem from one's heart.
In practice, many repetitiously sing variations of the seven names of Hashem while chanting the Zemiros of Shabbos (as in Boruch Kel Elyion etc.), However, Poiskim write that when possible it should be avoided. (Piskey Teshuvos 215: 18, see also Betzel Hachochmo 4: 52, where he permits repeating Selichos for the Tzibur, when no one else can recite them in a second minyan).
Horav Shlomo Miller's Shlit"a opinion is that Tefilos should be recited as fervent and moving requests to Hashem, and not as songs to entertain the attending. Repetitions, when they do not meet the above criteria, should be avoided. (Regardless of the questionable permissibility of the unnecessary repetition of the name of Hashem, embarrassing publicly the prayer leader is certainly severely prohibited).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. There is an ice machine and drinks that come from the electric machine in the mess hall. The drinks are all kosher. There is no problem during the week. What about Shabbos? How can I get an ice cold drink? Do I ask a Goy before Shabbos to do it for me on Shabbos.
Sincerely,
A. Horav Shlomo Miller's Shlit"a opinion is that you can ask a Gentile before Shabbos to prepare a cold drink for you from the dispensing machine. It is preferable to request his help before Shabbos indirectly, such as saying," It would be very helpful for me if you could do this etc."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I got this from a shul. Any issues with leaving it before shabbos or on shabbos like it recommends?
The City will provide special collection on Saturday, July 13 for waste created by flooding. Residents also have the option of setting out flood-damaged items on their regular garbage day. Residents are reminded to check with their insurance company before setting items out for collection (proof of damage prior to disposal may be needed for reimbursement).
Bulky items such as couches, mattresses or other furniture do not need to be dismantled. Carpets must be tied in rolls measuring 1.2 m (4 ft) in length. Smaller items should be placed in garbage bags; no City-issued Bag Tag required. Each bag or roll of carpet cannot weigh more than 20 kg (44 lbs). Please place all flood-damaged material out at the curb by 7:00 am and leave items out until collected (collection may continue until Monday).
Place spoiled food items in the Green Bin. Do not set out any construction/renovation waste (i.e. drywall, wood) or household waste (i.e paint cans, fluorescent lighting tubes/bulbs).
A. Due to issues involving Muktze prohibitions, as well as Hachono (preparing from Shabbos to weekdays) and Tircho (work exertion on Shabbos), it is essential that all items should be placed outside for collection before Shabbos begins.
Rabbi A. Bartfeld in consultation with other Rabbonim.
Q. Our basement flooded from the rainstorm this week and we used old towels and shmates to dry it up. Can we machine wash and dry them before Tisha Beav so they don't become moldy?
A. Old towels that are not used for drying oneself anymore but as cleaning rags or "shmattes", can be machine washed and dried, preferably without detergent during the nine days.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Q. Hi Rabbi, I am ba'al thuva for 5 years. I just got back from Israel to Toronto. I have been teaching yoga about 4 years and practicing for 9. I really want to get back into classes.
The thing is all the classes are mixed - This really doesn't bother me because my practice is very focused. I am just writing to see if there is a halachic issue.
The reason practicing alone is not a solution is because it means I will not be as motivated and also the teacher really helps the practice.
A. On question # 60 in this forum we wrote; "Rabbinical authorities of our times have addressed the permissibility of the practice of yoga. In essence, yoga involves a blend of physical and a meditative exercises. If done in a Halachik correct fashion there is no reason why it would not be permitted, as the Lubavitcher Rebeh Zt"l pointed out on Tamuz 5739. In practice however, that may be difficult to achieve. You require the proper instructor or teaching method, one that will not engage in religious mantras, meditative ideas or names of postures that identify with an avoido-zoro or their believes, even if one does not personally believe in them.(Bemaareh Habazak 2,56). It can not be done in a mixed group as there are issues of Tznius (modesty) too."
If you are a yoga instructor, you may provide a valuable service to those who seek a Halachic permissible environment. As mentioned above, Horav Shlomo Miller's Shlit"a opinion is that it should not be carried out in mixed groups.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Q. We get ready made soups. Can we do the same thing on Shabbos with the soup like we do with coffee and tea? Do we put the water in first and then put in the pre-cooked noodles?
A. Poiskim disagree if instant soups are allowed in Shabbos and if they are permitted how to prepare them.
Shabbos Kehalacha (p.148, 149) maintains that most instant soups have been already completely cooked and therefore may be prepared by pouring hot water from a keli sheini on the dry instant soup contents or placing them into a keli shlishi.
Even Happinah (O.H. 24) also permits in a Keli Shlishi, namely; pouring the hot water first into a clean dry cup and then pouring that water into a second clean dry cup.
Ohr Hashabbos (p. 154) writes that there are different processes used in preparing the pasta. Some deep fry in oil, which invokes a halachic disagreement if deep-frying is bishul or not. Other pastas are steam cooked, then dried, so they may not be fully cooked yet, and the prohibition of bishul still applies. The other flavoring powders may also not be fully cooked. The same applies to the dehydrated vegetables included. which may qualify as Kalei Habishul (see Star K, Kashrus Kurrents for a similar ruling: "Powdered soup mixes are often mixtures of dehydrated pre-cooked and non pre-cooked ingredients (e.g. vegetables) and should not be used on Shabbos"
Horav Shlomo Miller's Shlit"a opinion is that since some of the ingredients may meet the criteria of being Kalei Habishul, or easily cooked even on a keli shlishi (according to the Chazon Ish), one should either wait until the water of the keli shlishi has cooled to less than 45º C or ask a Gentile to pour the water from the keli shlishi into the contents. In case of great need he also permits in keli shlishi.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Can you take your car to a carwash (during the Nine Days) if it is very dirty?
A. Horav Shlomo Miller's Shlit"a opinion is that there is no prohibition in washing a car during the Nine Days. (See similar opinion in Nitey Gavriel – Ben Hametzorim I p. 174)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. If there is a significant sale of small kitchen appliances, can I buy stuff now and used after the nine days?
A. Horav Shlomo Miller Shlit"a indicated that there is no prohibition on buying small kitchen appliances even during the Nine Days, as their purchase does not generate a great feeling of joy and we do not recite Sheheyanu when they are acquired.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. The day care helper as part of her normal work duties launders clothing without me having to tell her, can I let her if it is done in the basement where no one else notices (no one is at home) and it will not be used until after the nine days?
A. Shoshanas Yisroel (p.18) quotes Horav Shlomo Miller's Shlit"a opinion that one should refrain a house helper from laundering during the nine days, even when she does so by her own volition. However, the Rov added that when the family goes on vacation and the house helper comes to the house to tidy up, if one left before the beginning of the nine days, in case of need one does not have to leave instructions not to launder. (There are though concerns about the kashrus in the kitchen that should be addressed)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Am I allowed to iron clothing during the nine days that was washed before the nine days?
What if I don't plan on using it but just want to get it out of the way?
A. Shulchan Aruch (O.H. 551: 3) includes ironing in the prohibition of laundering. This applies from Rosh Chodesh Av onwards for the followers of Ashkenazi traditions, even if the clothing will not be used until after the nine days.(ibid.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. How do we make havdala (in hospital or prison) if we have no flame or a flame is forbidden?
A. Some Poskim maintain that one should not recite the Bore Meorei Hoesh brocho over electric light since there is no flame visible. They therefore advise to always turn off the existing electrical lights while reciting this brocho during havdolo (Hilchos Shabbos B'shabbos p. 242).
Yabia Omer (O.H. 1: 17 and 18) and others opine that since electric light bulbs have glass covering the light, one should refrain blessing over it.
Many Poskim permit if the glass of the electric bulb is not glazed, as they consider the hot light filament a proper fire (Ohr Chadash p. 9 – Machaze Avrohom O.H. 41- Maym Chaim 105 – Sheorim Metzuyonim 2:96 et.al.) Several relate that Rav Chaim Ozer Grodzensky Zt"l would intentionally use electric light for Havdolo, to openly express that it is a proper fire and therefore turning it on or off, is prohibited on Shabbos.
Almost all Poskim agree that when candles are available they take precedence over electric light since they most resemble the original light created by Adam. They also permit the traditions of extinguishing the flame by pouring wine over it and sniffing the smoke. (Kochvei Yitzchok 11). Moreover, a candle flame also includes different shades and colors and therefore meets the description provided by the brocho. "Meorey", or lights is plural since "there are various shades and colors in fire", (Brochos 52b - Toldos Shmuel 3: 4: 7)
Piskey Teshuvos (298: 2) after quoting sources that rule one should not bless over fluorescent light, excludes a flashlight too, even with a clear light bulb, since batteries provide low amperage and you cannot consider the resulting glowing filament a true fire (from Beer Moshe 6: on kuntres 66). However, Yesodei Yeshurun (8: p. 494) only "recommends when possible", avoiding a flashlight
Horav Shlomo Miller's Shlit"a opinion is that only in real need we can use a clear transparent electric bulb connected to the electric grid, (Since the glowing filament is considered only Toldois Eish or a derivative of fire). He forbids using fluorescent, cfl or led light bulbs and in case of great need he permits the use of a flashlight.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
Q. A woman ovulates during her 7 clean days and therefore cannot get pregnant. Is it permissible to use a method whereby the husband would produce his seed into a syringe and the woman would then insert it herself during her 7 clean days (while she is still a Nida as she has not yet gone to the mikva)?
A. The question can really be split into two separate halachic issues, the first is whether putting in the seed during the 7 clean days is permitted and if the subsequent child being born from this would be considered pogum (blemished) in any way. Secondly is how to obtain the semen from the husband.
It is important to note that there are ways in which you can postpone ovulation until after the mikvah. One way is to take Clomid (clomiphene citrate). Another way is to take estrogen. Obviously these treatments must have a prescription and not every doctor is familiar with using these medications for postponing ovulation so one should consult with a Rav or someone competent who can properly advise on these issues. Even so these medications don't always help.
Regarding the first problem of inserting semen into a woman during the seven clean days. The Taz in Y.D. 107 permits a woman to lay on her husbands bed (not whilst he is on it) during her nidah state and we are not worried about any semen on the husbands sheet making her pregnant. The reason being that the whole blemish in a child born from a nidah is in the actual illicit act of the cohabitating while she is a nidah. But if there is no prohibited act the child born is completely fine. R' Moshe Feinstein in Igrois Moishe E.H. 2: 18 goes with this Taz.
Regarding the second issue of obtaining semen, although there should not be a problem of wasting male seed because here the semen is not being wasted rather being used to make the woman pregnant, nevertheless R' Moshe Feinstein in the same place says that there would still be a problem of "niuf b'yad" meaning he may not use his hand to obtain the semen. R' Feinstein only permits him to obtain semen through mental fantasizing. Unfortunately, practically today that method doesn't work too often. Another way would be for the couple to have relations while the woman is not a nidah and then freeze the sperm until she ovulates. Freezing sperm has advanced in recent years whereas this was not possible at all in R' Feinstein's days now technology allows for super fast dry freezing that does not crystallize and ruin the sperm. Even so the fertility rate of frozen sperm goes down quite drastically (depending on which freezing method is used). Another option would be to do an EEJ or Electroejaculation, where they basically insert a probe and with electrical pulses caused an ejaculation while the patient is under general anesthesia. This method also has problems in the motility of the sperm produced. It is important to note that the Achiezer 3: 24 allows for the use of one's own hands in order the produce semen for this purpose. An interesting question would be if it would be permitted to use a medical vibrator according to R' Feinstein. Horav Yitzchok Berkowitz Shlit"a maintains that freezing sperm is the best method and R' Feinstein would not permit the medical vibrator.
Rabbi Dovid Bartfeld as revised by Horav Yitzchok Berkowitz Shlit"a
Horav Shlomo Miller's Shlit'a opinion is that a point should be made in that some Poiskim consider the born child as "pogum", although completely permitted. (Shiltey Haguiborim, on Ran Shovuos p.4). He does not think that Igrois Moishe would permit using a vibrator and also suggests the best method to be freezing the sperm.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Important Numbers
