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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 780 Good Hair Day
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Q. What is the reason we do the chalaka of a 3 year old on Lag Baomer?
A. It could be that this was done with the intention of being mechanech, educating and starting off the child on his very first mitzvos at a place that is a source for tefilos and is a Mokom Kodosh.
One may add that the kever of Rashb”i was chosen in these generations, following what Rava points out in Talmud (Makos 17b) that women should strive to have children that are comparable to Rabbi Shimon Bar Yochai. It could also be that Rabbi Shimon gave an opening to return for people who are not yet Baalei Teshuva by upholding the opinion that “dovor sheino miskaven” (an unintentional act) is sometimes permitted. That would explain why this festive occasion became so popular even by the yet non-religious.
The Chalaka would then be done on Lag Baomer the day his yorzait or the day he came out from the meara.(See Minchagei Tispores Rishono p.125, Hakoton Vehichosov p. 58, Nitey Gavriel - Pesach 3: ch. 58)
Horav Shlomo Miller Shlit”a pointed out that traditionally some would do the chalaka at other k’vorim of other tzadikim such as the kever of Shmuel Hanovi. He also made reference to the Medresh (Tanchuma – Kedoshim 14 and Yakut Shimoni ibid.615) that compares a child to the mitzva of Orlo, where after the first three years you enter the fourth one designed as “Kodesh Hilulim.” That being the time of his beginning in chinuch for mitzvos he can now perform. (See similar opinion in Arugas Habosem O.H. 210)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/11/2015 4:53 PM |
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# 779 The Hidden Light in Shabbos
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Q. If someone has a tattoo or for that matter anything written or drawn with ultraviolet ink or similar designs that will show, glow or change when exposed to u.v. light on his skin, his clothing or utensils he is handling, can he get close to the u.v. light source on Shabbos or Yom Tov?
A. Horav Shlomo Miller’s Shlit”a opinion is that the above is permitted, since the changes are only temporary while the subject reflects the u.v. light and are not visible anymore when he moves away. He compared it to an image in a mirror, that is obviously permitted.
Similarly, Minchas Shlomo (1: 10 : 6) Rav Moshe Feinstein zt’l (often quoted) and other Poskim also permit the use of gray-glasses that dim on the sunlight, see Piskei Teshuvos (320 :fn. 38.)
Today, armbands or wristbands that are coated with reflective materials that glow in the dark when a car’s headlights shine on them directly are highly recommended by all specially when walking outside on Shabbos nights. However, see question above in regards to strip-thermometers, where some Poskim expose differences and prohibit their use
See also question 220 in this forum in regards to wearing on Shabbos a raincoat that has a hidden pattern of colored flowers that become only visible when the coat gets wet in the rain, and disappears when it dries. Horav Shlomo Miller's Shlit"a opinion is that if you wear the coat without specific intention of the fabric changing or showing hidden designs when it becomes wet, it is permitted to use on Shabbos.
See also question 23 in regards to why it is permitted to use during Shabbos diapers with an indicator that changes color when wet.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 1:38 PM |
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# 778 Don’t Lag Behind
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Q. If the father keeps the minhag Hoari and does not shave even on Lag Baomer, can he still do the chalaka on Lag B. for his child?
A. Poskim permit for someone who follows Minhag Ariza”l to do the chalaka of his son on Lag Baomer since the Ariza”l himself did so.(Shulchan Hatohor 260: 8, Kaf Hachaim 100: 13,Birkei Yosef 493: 6) Minchas Elozor adds that the minhag Ariza”l from the onset was only meant for the great and Baalei Kabbolo, and not for children.
Horav Shlomo Miller’s Shlit”a position is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/8/2015 1:36 PM |
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# 777 A Makah of Chutzpah?
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Q. Reuven, a Ben Torah, unable to travel that day to his regular Kollel, decided instead to learn in his local Beis Midrash where he pays membership dues. He arrived on time for First Seder and sat in what looked like a vacant seat next to a wall, connected his computer to the electric socket, and began researching the sugya that he was learning.
An hour later, Shimon, a Talmid Chacham from a different city, who commutes daily to this Beis Midrash to serve as a Rosh Kollel for one of many Kollels using this Beis Midrash, whose Kollel pays to use space in this Beis Midrash, came into the Beis Midrash, and there are still seats vacant.
Shimon: Are you sitting here today?
Reuven: Yes. For First Seder.
Shimon: That is my seat, my Makom Kavua.
Reuven: That's nice.
Reuven initially refuses to move.
Shimon: You are a little Mechutzaf.
Reuven, not wanting to cause a row in the Beis Midrash, moved to a vacant seat in front of that one, leaving his computer plugged in, after ascertaining that it would have remained vacant. As he moved, he tells Shimon:
Reuven: It is a little Mechutzaf to arrive an hour late and ask someone else to move.
Question #1: Should Reuven have immediately moved, or should Shimon have sat elsewhere?
Question #2: Who is a bigger Mechutzaf, Reuven or Shimon?
A. Horav Shlomo Miller’s Shlit”a opinion is that in principle, if you are sitting on a place and someone demands you give it up and sit somewhere else since this is his makom kavua, you may demand from him to prove his claim, given that you are the muchzak and have possession, as in any other property rights disagreement.
However, good middos and common sense should prevail, especially when engaged in learning Torah.in a Mokom Kodosh, where “Da Lifnei Mi Ato Omed” is of the essence.
Truthfully, the real winner and lesser “mechutzaf” is the one who shows to possess the best middos, nobility and refinement of character.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 12:51 PM |
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# 776 Solid Blessings
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Q. Is there a difference (for brocho achrono) between the time of digestion for solids, which is usually 72 minutes, and that of liquids?
A. Shulchan Aruch (O.H. 184: 5) rules that there is no difference between eating solids or liquids and one should recite the Brocho Achrono as long as he is not hungry or thirsty which is usually the for seventy-two minutes
.See question 32 in this forum were we wrote in regards to drinking coffee during Shavuos night. Mishnah Berurah (185 - 17) writes that as long as the individual who has recited a brochoh, has not diverted his attention and keeps his intention on continuing drinking (even if the food or drink has been already digested) he does not have to repeat the brochoh. However the responsa of the Shoel Umeshiv (Tom. 5-23) states that if more than a half an hour passes after finishing each cup he should recite anew (comparable to the four cups of the Seder). Similar is the opinion of Chukei Chaim (s-1), who maintains that after a lapse of two hours he should repeat the brocho, especially if he has to leave his place of learning and prepare a cup in another room.
Horav Shlomo Miller Shlit”a is of the opinion that if one has finished his drink and now engages in learning, it would be considered heseich hadaas (divertion of attention) and a new brocho should be recited when he decides to drink again. As for the brochoh achronoh responsa Minchat Itzchak (5 -102) opines that the time for digestion for liquids is rather short and one should recite that brocho immediately after he finishes drinking.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 12:43 PM |
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# 775 Burning to Make a Brocho?
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Q. If someone suffers from reflux sometimes hours after finishing a meal, can he still say the brocho achrono then?
A. Shulchan Aruch (O.H. 184: 5) rules that one should recite Birchas Hamozon until the food he consumed has been digested and his is now hungry to eat more. Magen Avraham (ibid. 9) and Mishna Berura, (ibid. 20), Kaf Hachaim (ibid. 28) and many others maintain that this normally takes seventy-two minutes. Poskim opine that if he is not hungry yet he can still recite until six hours after eating (Hilchos Ketanos, Chaye Adam 145, Yavetz in Mor Uketzia ibid., Otzar Halochos (p.479 n. 42 etc,)
Horav Shlomo Miller’s Shlit”a opinion is that the reflux is not necessarily the regurgitation of the undigested food still in the stomach. It could be that the reflux is constituted of only acidic leftover fluids left after the digestion. (A medical opinion supported by Dr. Shorser and others) In that case it would depend on whether the person is already hungry again or no. When not clear or in doubt one should maintain the seventy-two minutes as the rule.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 12:39 PM |
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#774 The Seven-Week All Inclusive Holiday
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Q. Why is Sefirat Haomer mentioned in the parsha of the Moadim when it is not a Yom Tov?
A. Although the days of Sefirah do not carry the sanctity of Yom Tov or even Chol Hamoed, they are permitted in work and do not have any special daily sacrifices or tefilos, still they are attached and joined both to Pesach and Shavuos. The Ridvaz (4: 1327) explains that we do not recite Shehecheyanu on counting Sefira since it constitutes the days of preparation and groundwork for Kabalat Hatorah on Shavuos and we do recite that brocho then. It is also remarkable that the Torah does not mention the reason or historical background for Shavuos as it does with the other Chagim. However, it does name this Yom Tov “Shavuos”, presumably because the essence of the festivity lays in the preparation and “Hachonos” for the Yom Tov done during the weeks of the Omer. As the pasuk reads “Veasisa Chag Hashevuos”, the Yom Tov requires “making” and all that is done during the weeks of Sefirah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 12:24 PM |
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#773 Counting On the Women
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Q. Is it recommended for a woman to count Sefirat Haomer?
A. Mishna Berura (489: 3) quoting Magen Avraham writes that although women are exempt from the mitzvah of Sefirat Haomer as it is time sensitive, they have already accepted it as an obligation. However, Mishna Berura presumes that in his own districts and settlements, tradition has it that women do not count Sefirah at all. He also quotes Shulchan Shleimo that the ones that do count, do not recite a blessing, since it is likely that they will forget one day to count (since they do not regularly daven Maariv) and some may also not understand the meaning of the count.
Those who follow the Sephardic tradition maintain in general that women do not recite a brocho on mitzvos they are exempt of doing. (Rambam – Temidim 7: 22, Shulchan Aruch O.H. 587: 6) Not only would the brocho be in vain, also in the particular case of the counting of the Omer, they are enjoined not to count at all, following the Zohar (Raya Mehemna – Emor p. 97) that the days of Sefirah are not auspicious for them. (Yabia Omer 2: 30: 4, Yalkut Yosef – Sefiras Haomer p. 416, Chagim Uzmanim p. 259.)
However women who follow Ashkenazi traditions do recite brochos on mitzvos they are exempt (Rabenu Tam, Remah - Shulchan Aruch O.H. 587: 6.) Although, Pri Megadim maintains that this applies only to mitzvos were an action is involved as Lulav and Shofar and not verbal mitzvos like Sefira, many Poskim disagree. It should also be noted that Ramban’s (Kidushin 34) position is that Sefirat Haomer is not a time sensitive mitzvah since it is part and parcel of the Yom Tov of Shavuos or depends on Pesach. (See next question)
Horav Shlomo Miller’s Shlit”a opinion is that women who desire to comply with this mitzvah and are steadfast in its constancy, can do so and with a brocho. (See similar opinions quoted from Horav Eliashuv zt’l in Hilchos Chag Bechag and Horav Ch. Kanievsky Shlit”a in Dole Umashke and Piskey Shemuos p. 16)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/6/2015 10:28 PM |
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# 772 A Mourner On Fire
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Q. Can a Avel attend a Lag Baomer party by the fire where there is singing? Can he join in the dancing? Can he stay if instrumental music is played?
A. Nitey Gavriel (Pesach 3: 58: 15) rules that a mourner during the year of avelus is permitted to attend a Lag Baomer seuda (based on Remoh Y.D. 391:2) and also to partake on the singing and praising, but not on the dancing. He should also avoid attending if instrumental music is played. A similar opinion is found in Mekadesh Yisroel (Sefira 109). Other Poskim (Zichron Yitzchok p. 218, Lev Dovid 267) do not permit attending the seuda unless he was invited to say divrei Torah.
Horav Shlomo Miller’s Shlit”a opinion is similar to the Nitey Gavriel above, though he points out that the seuda should take part on Lag Baomer itself and not in the night after.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/6/2015 10:15 PM |
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# 771 Nisht Shein
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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
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Posted 5/1/2015 6:03 PM |
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# 770 Baruch - Hashem for Translation
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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
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Posted 5/1/2015 5:59 PM |
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# 769 Writing Worth a While
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Q. May one write on Shabbos with ultraviolet ink?
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
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Posted 5/1/2015 5:54 PM |
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# 768 An Egghead Shaile?
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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
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Posted 5/1/2015 5:47 PM |
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# 767 What About The Wine?
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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
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Posted 5/1/2015 5:45 PM |
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# 766 L’Chaim - Clinking to Life
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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.
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Posted 4/28/2015 12:23 AM |
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# 765 Jewish Travel Insurance?
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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
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Posted 4/26/2015 11:09 PM |
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# 764 Have Mezuza Will Travel
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Q. Does a room in a hotel require a mezuza?
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
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Posted 4/26/2015 10:59 PM |
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# 763 Seedless Grapes, What a Blessing
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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
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Posted 4/24/2015 5:07 PM |
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# 762 Flagship Yes, Flag Ark No?
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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
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Posted 4/24/2015 4:59 PM |
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#761 Don't Plug Away
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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
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Posted 4/24/2015 4:16 PM |
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Important Numbers
