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
Q. Let me respectfully inform you that (I'm a Noachide and) I have been really engaged in studying the Torah, at least with the resources I can get on my own. Nonetheless a Sephardic Rabbi, who is a very kind and knowledgeable Rabbi, told me that since I am a gentile I should not study the Torah and only keep with the 7 Universal Principles.
I acknowledge his recommendation, but I confess that I have been following the Parsha weekly Torah readings for quite some time now. Also I have read Maimonides (Mishne Torah and the Guide for the Perplexed), I am currently reading Ramhal, and I am advancing in my learning of reading the Torah in Hebrew. However I am not pretending to be a Jew in any way or form and also I do not know anything. I recognize my status as a gentile, and I assure you that I just live as one, not trying to usurp the Jewish identity.
Nevertheless Rabbi, I cannot deny my thirst for the Torah and its incredible light, knowledge and blessings. Well, this is a respectful request for your guidance. Should it be appropriate for me to keep further in my studies?
Thank you in advance for your precious time and concern.
A. Rav Ammi (Talmud Chagiga 13a) mentions as a source for the prohibition of gentiles learning Torah the verse (Psalms 147: 20): "He hath not dealt so with any nation; and as for His ordinances, they have not known them". In Devarim (33: 4) we learn that; "Moses has commanded us the Torah, an inheritance for the community of Jacob" Considering this inheritance to be the unique property of Jewish nation, not to be taught to, or studied by gentiles.
There is however various different instances and opinions that permit teaching and learning Torah to a Gentile.
Talmud (Sanhedrin 59a and Tos. ad. loc. Shiltey Hagivorim - Avoda Zarah ch.I -, Yad Eliahu (48)) mention that they are encouraged to learn the mitzvos that pertain to them. Some consider this Torah learning to be a mitzvah by itself (Sharei Halacha Uminhag p.54 in the name of Sifri Korach)
Maharsho (Shabbos 31a, see also Responsa Rabbi A. Eiger 41)) and others maintain that gentiles should learn Halacha when their intention is to convert to Judaism.
Rambam (Pe'er Hador 50), consents to teaching the mitzvos and their reward or punishment, to those Christians that recognize the divinity of Scriptures and will not distort the Torah meaning according to their mistaken misconceptions.
Melamed Lehoil (Y.D. 77) permits the learning of Tanach and other narrative segments of the Torah, which will inspire belief in the greatness of Hashem.
Others argue that the proscription applies only to the Oral Law, not to the Bible that has already been disseminated and circulates freely all over the world (Maharitz Chayos, Sota 35b – Ahavas Yonosson, P. B'shalach.- Yehuda Yaaleh 4)
Turei Even (Chagiga 13a) allows Torah teaching if the Gentile pays for his instruction.
Horav Shlomo Miller's Shlit"a opinion is that besides all the Torah material that pertains to the keeping of his mitzvos he can also engage in all the vast hashkafa areas that deal with beliefs, faith, ethics and values as Emunah in Hashem is an integral part of his Noachide mitzvos. He pointed out to the Netziv's letter at the beginning of Ahavas Chesed, were he writes that Gentiles are enjoined in the mitzvah of Chesed or helping others and also procreating and building a family. (See Ahavas Chesed p. 38 that they are included as well in the precept of honoring ones parents. Sefer Chasidim 666 counts them in the prohibition of paining and hurting animals. Igrois Moishe O.H. 2, 25 in Tefilah. Chezkuni in Bereshis - Miluim siman 5, is far more inclusive as he determines that Gentiles are obligated in all rational and logical mitzvos of the Torah. All that creates a immeasurable volume of Torah to be learned)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. If gambling is sometimes permitted, (as when raffles and lotteries are founded by Gentiles or when most of the monies go Tzdaka or the support of Torah institutions) does it make a difference whether you play a lottery or you play cards, poker, horses or slot machines? (see question 312 and 313)
A. Poskim (Shulchan Aruch C.M. 207: 13) differentiate between games where you have no control and winning is random, and where experience, acumen and astuteness play a role too, such as poker. One of the reasons for the gambling prohibition is that this is considered a form of rabbinical proscribed thievery, since the person who lost the bet does not wholeheartedly want to pay, as he was in command and never considered or intended to loose (asmachta). The winner's earnings are then regarded as a form of stealing. This is less likely to happen, when the player was not empowered and had no control, as he understands it was all up to fate.
An additional permission is mentioned in Remoh (C.M. 207: 13) who sanctions card games, if the monies are placed before the game on the table and are readily available. Slot machines are usually installed in casinos. See prior answer 312. During Chanuka some indeed have a minhag to play cards.
Again, great consideration should be given to the significance and rareness of time available. Time an irreplaceable commodity and our responsibility is to use it to its best in dedicating it to the study of Torah and the compliance of mitzvos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. What about Kiddush Levana (in prison)? Last night was the first time I saw the moon in 21 months. I made the Kiddush Levana through the window. Was that proper? Do I have to be outside to say the prayers? I could not be outside as I am always in doors.
A. Remoh (O.H. 426: 4) rules that Kidush Levanah should not be recited while under a roof. Mishnah Berurah (ibid. 21, from L'vush and Bach) explains that it is due to Kidush Levanah being tantamount to welcoming the presence of the Shechina and it is customary to go out to the streets to greet and receive kings. Others (Maharil) mention the tumah of an ohel or impurity propagated by a tent or roof, as the reason.
However Mishna Berurah also permits staying inside and reciting via an open door or window, when so needed, either because of illness, the street being unclean or the presence of hostile Gentiles. Orchos Rabeinu (p. 142) mentions that the Steipler Gaon Zt"l would recite inside when it was too cold and he felt weak.
If possible, when reciting inside, it is better to open the window. (Shaarei Teshuva ibid.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. (RE – Answer 308) -This is a great well-written and informative answer.
What should a person who did fall and commit such sever sins do if he wants to do teshuva?
Thanks for the guidance.
A. Horav Shlomo Miller's Shlit"a opinion is that an individual who has G-d forbid incurred in an act that involves one of the most severe transgression, as homosexual behavior is and decides to return and do Teshuvo, before considering marriage, should consult a competent Rabbi, well acquainted with the complex issues involved, who shall guide him on the proper avenues for his successful return.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I would like to know if it is permissible to shop at thrift stores such as the Salvation Army. Stores such as these were established to provide funding for their churches, programs and charities. Since they are a religious based organization would shopping there be considered supporting their religious institution? Some yidden have expressed the sentiment that we may support them because yidden also benefit from their charities.
A. There is a disagreement between Poiskim whether the prohibition to provide benefit (mehane) to Avodah Zarah (idolatry) is of Biblical origin (Ritva, Rashba on Talmud Avoda Zarah 13a) or only Rabbinical (Kiryat Sefer, A. Z. Ch. 9). The difference is permissibility when there is doubt if this is actually happening.
Remo in Shulchan Aruch (Y.D. 143: 3) permits bestowing indirect benefit to Avodah Zarah (trough a third party) Bais Hilel (ibid.) allows if uncertainty exists if the funds given are granted to the idolatry itself or to benefit the destitute, disabled or other social services.
Minchas Itzchak (4, 84) rules that since in today's reality, most of the donated funding of religious institutions is for the support of education, the needy, social services or to sustain the clergy, you can assume that the funds provided will not go directly to idolatry. (There are also differing opinions in the Poiskim as to which religions qualify today as Avodah Zarah).
Horav Shlomo Miller's Shlit"a opinion is that considering the above, indeed there is no prohibition in buying at a Salvation Army or similar stores.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Are you allowed to cut an old shaitel during the 3 weeks?
A. Shulchan Aruch (O.H. 551:7) rules not to craft new clothing during the nine days. Mishna Berurah (ibid. 68) explains that even the beginning of the design is included in the prohibition.
However, many Poiskim maintain that this applies only to new clothing, and not to repairing used one (Kaf Hachaim ibid. 107, Bigdei Yesha 68, Moadei Yeshurun quoting R"M Feistein ZT"L, Shoine Halochos p. 128).
See question 280 on this forum in regards to cutting ones hair during the period of Sefiras Haomer, were it was explained that a shaitl or hairpiece is seen only as an article of clothing and not part of the body.
Horav Shlomo Miller Shlit"a rules that since this is an adornment article that beautifies the wearer and not a simple piece of clothing, when possible cutting the shaitl should be avoided during the nine days, however, it is permitted during the three weeks period.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. We are supposed to remember every day six occurrences that are printed at the end of shacharis in most sidurim.
Why is not the story of Bilaam included, as it says in the haftarah this week that we have to remember what Balaak and Bilaam planned to do to us?
A. The tradition of mentioning the "Shesh Zechiros" (six remembrances) after the Shacharis prayer is of Cabalistic origin and the six remembrances are printed there today in most sidurim.
Sidur Hashlo mentions four of them. Sidur Bais Yosef in the name of the Cabala sages, cites six and so does Likutey Tzvi, while the Chido and the Vilna Gaon in their respective Sidurim quote ten
Rabbi Yakov Emdin Zt"l in his Sidur adds in the name of the Mekubalim, that the one who repeats them daily will be assured a part in the world to come.
Rabbi Ezriel Tauber Shlit'a (Pirkey Machsava p. 292) explains that the mitzvos are the motor that drives life, while the zechiros are the fuel that makes that motor work.
On the four remembrances that the Chido adds we find indeed the one mentioned in Micha (6: 5); "My people, remember now what Balak king of Moab planned, and what Balaam the son of Beor answered him"
The Talmud (Brochos 12b) reflecting in fact the great importance of this parsha, mentions that our sages intended to place the chapter of Bilaam next to the twice a day reading of the Sh'ma, but avoided it due to the excessive burdening of the community. However Poiskim (Maharshal) mention that the tradition to recite Ma Tovu at the beginning of the tefilah is due to this remembering Mitzva, others disagree (see Sinai 15 p. 274)
Horav Shlomo Miller Shlit'a explained that the Shesh Zechiros are all M'duraiso or biblical mitzvos (see Ramban, Ki Teitze 24: 9), the other four are not.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a.
Important Numbers
