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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#219 Taking blood tests on a fast.
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Q. Is it permitted to take a blood test on a day of fasting (some blood tests require fasting) like Tzom Gedalia, as it is similar to bloodletting, which we learned is not allowed when fasting?
A. Indeed the Talmud mentions not to do hakozas dam (bloodletting) when fasting (Shabbos 129a, Taanis 25a). Rivavos Ephraim (1:340) rules in regards to the prohibition of bloodletting on the eve of every Yom Tov (see Tur O.H. 468:3), that it does not apply to the common blood tests of today, as the amounts extracted are small and do not cause weakness or debility.
Horav Shlomo Miller's Shlit"a opinion is that it is permitted especially at the end of the taanis, when it is close to breaking the fast.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/21/2012 1:22 PM |
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#218 Making a Shecheyanu on esrog jam
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Q Can you make Shecheyanu on jam made from Ethrogim on the second night (of Rosh Hashonoh)?
A. The Tur and Bais Yosef (O.H. 583) quote from Talmud Kerissos (6a) that one should eat on Rosh Hashonoh esrogim as a good siman. (In our text-version of the Talmud the word esrog is omitted). Ben Ish Chay (Parshas Reeh) mentions that it was a Yerushalmi tradition to eat esrogim on the second night and recite shechecheyonu on them. He adds, that in his city, the esrogim were indeed sweet, but hard to find before Sukos. The ones they did eat were the ones left over from last Sukos and were consumed on Tu Bishvat, but no shechecheyonu was said, since that brocho was already recited during Yom Tov on them. A similar opinion is to be found in Leket Yosher (p. 149) and in Hoelef Lecho Shlomo (O.H. 92).
A number of other reasons are mentioned by Poiskim not to recite shechecheyonu on a esrog. Mishna Berura (225:16) quoting Shaar Ephraim and Mor Uketzio, explains that since the esrog fruit remains in its tree from year to year there is no recognizable pleasure in its renewal. Sdei Chemed (Brochos 2:2 in the name of Yofe Lalev) reasons that since the esrog is also compared to a vegetable (Bikurim 2) no shehecheyonu is said.
If the esrog was also preserved as a jam there are numerous Poiskim who opine that the blessing is omitted, since it can endure for many years in that state and its beginning will remain unidentifiable. However, some Poiskim maintain that if the esrog is fresh and it was not used on Sukos, shechecheyonu can be recited as was the Yerushalmi minhag quoted above. (Tehilo Ledovid p.153 - Eitz Chaim, Hilchos Suko p.352).
Horav Shlomo Miller's Shlit"a opinion is that you can use a new fresh esrog (not preserved) on the second night of Rosh Hashonoh, for reciting shechecheyonu by the kidush.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/14/2012 1:08 PM |
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#217 Staying away from sour or bitter foods on Rosh Hashonoh
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Q. I know we stay away from bitter foods on Rosh Hashanah, does that include lemon on ones tea, salad dressing, and sweet prepared chrein?
A. The Minhag not to eat bitter or sour foods as a Siman or symbol for a sweet new year, goes back to the time of the Geonim. (Tshuvos Hageonim 114 - Chida in Tov Ain 18,91). Mishnah Berurah (583,5) mentions only not to eat foods cooked with vinegar. Chida (More Baetzvah 9,254) includes lemons too.
Many Poiskim differentiate between things sour or bitter (vinegar, chrein) and sharp tasting foods (pepper, onions, charif or jalapenos), permitting the latter as they are mainly condiments and make the food taste better (Bikurey Chaim 20,3, quoting R.N. Gestetner Shlit'a - Kovetz Minhogei Isroel 5, p.135).
Rav Yisroel Dovid Harpenes in Mikdash Israel (Yomim Noroim 111) permits sweet lemon tasting soft drinks or tea with lemon and sugar, as they convey the positive idea of a sour or acid taste being changed into sweet, similar to the salt in the chala being transformed by dipping it into honey. By the same token, he sanctions eating salads with dressing that has a bit of vinegar; he also permits grapefruit with sugar and prepared sweetened chrein (ibid. 110, 112, and 113). He quotes Horav M. Feinstein ZT"L as saying (on eating fish with chrein) that its good taste symbolizes a "geshmak'n yohr", a good tasting year. (Some attribute this saying To Rav Gifter ZT"L)
Horav Shlomo Miller's Shlit"a opinion is similar, however he disagrees about chrein and recommends not to eat it, as its bitter taste dominates, and it is also used as Moror or bitter herbs on Seider night. (see question 115).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/14/2012 1:04 PM |
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#216 Using honey substitutes on Rosh Hashonoh.
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Q. Someone that has an allergy reaction to pollen and was advised to stay away from bee honey, should he use date honey or maple syrup (on Rosh Hashanah)?
A. Throughout the Torah, honey by and large refers to date honey (see Rashi Vaikra 2:11-12, Talmud Kesuvos 111b, Mechilta 13:5), however, as Rashi (ibid.) points out: Any sweet fruit extract is called honey. Nevertheless, some Poiskim write that the preferred honey on Rosh Hashonoh night is bee honey (Nitey Gavriel Rosh Hashono 28:9 quoting Leket Yosher and Midrash Pinchas). Ben Ish Chai (Nitzavim 4) maintains an opposite opinion. Bees, he says, represent Din or judgement since they sting, so date honey or other fruit sweeteners are preferred. Leket Yosher, argues back that bee honey represents the transformation of Din into sweetness.
Horav Shlomo Miller's Shlit"a opinion is that if bee honey is to be avoided, one should use date honey. If that is not an option, maple syrup or any other sweet fruit essence is acceptable. In their lack one may use even regular sugar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 9/14/2012 12:57 PM |
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#215 Using salt and honey on Challah on Rosh Hashanah
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Q. On Rosh Hashanah night do you put salt on the chala together with the honey? If yes which is first?
A. There are a number of different minhoggim.
a) Immersing the chala slice in salt and then same side in honey (Kaf Hachaim 583: 4, Ktzei Hamateh ibid.). Immersing three times in salt and then twice in honey (Divrey Chaim – Munkatch).
b) Dipping one side of the slice in salt and the other in honey (Shalmas Chaim 1:39)
c) Dipping in salt and eating a kzais and then immersing in honey and eating again. (Taamei Hamihaggim 706). Some reverse this order (Reshimas Devorim 2 p.23)
d) Eating two different slices of chala, first one dipped in salt, then another in honey.
e) Some reverse the order (Shalmas Chaim 1: 346)
f) Not to immerse in salt at all, however a salt container should be placed on the table. (Orchois Rabeinu 2 p.173, Nitei Gavriel 28:7:17)
Horav Shlomo Miller's Shlit"a advice is to follow your own family minhag.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 9/7/2012 2:16 PM |
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#214 Wearing a Kippah when one is not Shomer Shabbos
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Q. I am not shomer shabbos. Should I wear a kippah during the week when not in shul?
A. Horav Shlomo Miller Shlit"a pointed out, that you might not be a shomer shabbos yet, but you are striving constantly to come closer to Hashem and to keep more of his mitzvos. Certainly it is desirable to observe as many as you can and not being able to keep one mitzvah does not mean that you should avoid the others. On the contrary, fulfilling one mitzvah rewards you with another. Especially, the wearing of a kippah as the Talmud (Shabbos 156b) states; "Cover your head in order that the fear of heaven may be upon you".
Horav Miller also made clear that Shabbos is not an all or nothing mitzvah. You try to do as much as you possibly can, then gradually as the magnificence and profound significance of Shabbos reveals itself, you will strive for the rest.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/2/2012 10:39 PM |
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#213 Eating nuts and seeds on Rosh Hashana
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Q. I know you can't eat nuts on Rosh Hashana, but can you eat seeds - like sunflower seeds and pumpkin seeds?
A. There are a number of reasons mentioned for not eating nuts on Rosh Hashono; a) Egoz, usually understood as walnuts, carries the same gematria as “chet “ or sin, without the non-essential alef (Remo O.H. 583:2). This would restrict the proscription to walnuts.
b) Nuts cause disturbing phlegm, coughing and expectoration, something you want to avoid during Rosh Hashono communal prayers and Shofar blowing (ibid.). This reason may apply to other dry nuts or seeds.
c) Am Yisroel is compared to an Egoz, like the shell covered nut, they can wallow and reel in the mud of Golus and still maintain it's internal uprightness and integrity (Midrash Shir Hashirim 6:11). Since eating the nuts will remind us of Golus, they constitute an unwanted Siman, we therefore avoid them (Chasam Sofer notes ibid.). This reason would apply only to nuts or seeds with a protective shell.
d) Egoz is the Roshei Teivos (first letters) of the verse Af Gam Zois, included in the Tochacha, also a bad Siman during these days (Chasam Sofer ibid.). This would be relevant only to walnuts.
e) The Egoz tree in Sefer Chasidim is the abode to Mazikim (demons and evil spirits) (Daas Torah ibid.), again pertains to walnuts only.
f) Yalkut Haggershuni (O.H. ibid.) says that the egoz is linked to the angel of forgetfulness, something to avoid in the Yom Hazikaron, day of remembrance as Rosh Hashono is also known.
Mate Ephraim (583: 3) and Nitei Gavriel (Rosh Hashana 28:14) include in this tradition legumes (kitnios) and beans (pulin), Shulchan Oruch Horav (ibid. 10) includes almonds, Piskey Teshuvos (ibid. note 37 discusses pistachio nuts, sunflower and other seeds and whether this applies to cooked nuts and legumes.
Horav Shlomo Miller's Shlit"a opinion is that if you have an established family tradition you should observe it, otherwise since this is only a minhag, it suffices to restrict oneself from eating nuts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 9/2/2012 10:36 PM |
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#212 Using a hot water urn on Shabbos that reboils every 20 minutes.
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Q. I have a hot water urn; the ordinary type with a faucet at the bottom. About every 20 minutes the power goes on for about a minute to maintain the heat. There is an indicator light that is always on when the heat is right and goes off only for a minute when the power, to upgrade the water heat, is on.
a) Can I use the urn on Shabbos?
b) If I can, do I have to wait until the reheating power is off (or on) before taking out water?
A. Horav Shlomo Miller's Shlit"a opinion is that you can use the urn regardless of whether the light is on or not, as taking out water from the kettle does not have a direct effect in the temperature of the remaining water. (Although when there is a diminished quantity of water it tends to cool faster, and this may possibly trigger the thermostat sooner, it is still an indirect and uncertain outcome).
Rabbi A. Bartfeld as revised By Horav Shlomo Miller Shlit"a
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Posted 9/2/2012 10:33 PM |
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#211 Multitasking Siyumim
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Q. If I were to finish a Masechta, I might make a siyum. If I were to review that Masechta, I might make a siyum again.
What if I were to review the Masechta while I was still learning it? For example, if every day I reviewed the previous day's Daf, the previous week's Daf, the Daf of the previous month, and of three months prior, and of the Daf of the previous year; could I make a siyum every time I finished a review? Considering that next week will be a month since the Siyum HaShas, if I had followed this regimen during the last cycle, could I make another Siyum HaShas in a week from now?
A. There are a number of sources for celebrating a Siyum at the end of learning a complete Mesechta (Talmud Shabbos 118b, Bava Basra 121a, Midrash Shir Hashirim 1, Midrash Koheles Rabo 1), it would seem from all of them that it does not make a difference how many times or when you have learned the same Mesechta, when you finish you rejoice at the end of the mitzvah with a Siyum.
Shem Mishmuel (parshas Miketz), sees in every Leil Shabbos meal, a Siyum Seuda, celebrating the end of the creation of the world, even if we do commemorate so every single week. Moreover, Responsa Shem Mishimon (O.H. 2:4) considers the Melave Malka Seuda as a Siyum for all the feasts and the mitzvois of Shabbos.
A well-known story of Rav Zelig Reuben Bengis Zt"l describes how this extreme masmid would every some months rejoice with a Siyum Hashas. On one occasion, he repeated the Siyum only days after the last one, and his friends were wondering how could he have ever finished the whole Shas in such a short period of time. He explained that this was a separate Siyum, he achieved concurrently by using all spare minutes during his day over the years.
Horav Shlomo Miller's Shlit"a opinion is that indeed you can make a Siyum every time you finish reviewing, and it would count as a Seudas Mitzva on the nine days too.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/30/2012 5:16 PM |
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#210 Receiving interest on the LMR deposit from a Jewish owner.
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Q. I received a cheque for $15 from my Jewish landlord for interest earned on the last month rent. My rent increased by about $30 so I paid the $30 and was credited the $15. Do I have to return the cheque?
A. Horav Shlomo Miller's Shlit"a opinion is that the $15.00 cheque should be returned as it is interest. (Even if paid by a corporation, however, there are Poiskim who disagree). They should be returned anyway since you are not being credited for the full amount due to you. The normal practice of landlords today is not to pay interest on the Last Month Rent deposit, but rather to use it to update the LMR as rent increases every year. That is what the Landlord and Tenant Board recommends. To avoid this being ribis, the landlord should instead of granting you a larger credit and thereby increase the value of the LMR deposit, rather not increase the amount you would have to pay for staying that last month, maintaining the rent charge as it was in the first year of the lease.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 8/24/2012 2:44 PM |
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#209 Sleeping with one's feet facing the door.
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Q. My baby's crib is facing the doorway to his room, and I believe there is a preference which way to sleep, but I do not recall if it is head towards the door or feet towards the door.
A. There is indeed a persistent folklore that one should not sleep with one's feet facing the door, The reason often given is that dead bodies are placed on the floor facing that way (see Gesher Hachaim 3:2). However you will be hard pressed to find anything mentioned in Torah sources, as it is a common far eastern custom (Feng Shui).
Although avoiding feet facing door, is not a Jewish tradition, on which cardinal point the bed is placed is mentioned in the Talmud (Brochos 5b), Shulchan Oruch (O.C. 3:6 - 240:17) and Zohar (see Mishna Berurah ibid.).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/24/2012 12:38 PM |
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#208 Inviting a Shabbos guest who would travel by car on Shabbos.
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Q. Can we invite on Shabbat someone who would be traveling if our intention is to do Kiruv, don't we always say “desecrate one Shabbat so he can keep many?
A. Indeed the Talmud (Yuma 85a,b) mentions in the name of Rabbi Shimon Ben Menasio that rationale as one of the basis for defiling Shabbos to save someone's life. The Talmud there mentions other sources for this ruling too, the one that is chosen as preferred is Shmuel's reason: "You shall live by them – and not die by them" (Vaikro 18:5) which does not apply in your case. Whether Rabbi Shimon's grounds remain viable is subject to dispute in the Poiskim. Moreover, his reason is also subject to a limitation, it does not apply in a case of doubt, as the Talmud explains. Inviting someone for Shabbos is not a guarantee that it will lead to actual Kiruv.
In addition to the above, Mishna Berura (306:57) on the Shulchan Oruch's case of a captured daughter that is about to be converted, quotes the Poiskim's ruling that desecrating Shabbos in order to save her applies only if she is not at fault. Otherwise we would rather rule "We don't tell a person to sin in order to provide merit for someone else". Whether this applies in your case, depends on the actual circumstances. Mishna Berura, does quote Rabbi Shimon's reason in regards to saving a minor. (Magen Avraham ibid.)
In practice, Poiskim differ. Many rule that it is not permitted to invite someone who we know will be desecrating Shabbos in order to attend. (Igrois Moishe O.C. 1:99 and 98, Shevet Halevy 8:146, Tzitz Eliezer 6:3 et al.).
However, Teshuvos Vehanhogos (1:358) Bein Ysroel Loamin (13) and Yashiv Ytzchak (O.C. 11) are of the opinion that when the objective is Kiruv, there is also a sincere intent of explaining during that Shabbos the importance and holiness of the day and the parking of the vehicle is not immediate to the house, it is permitted.
Horav Shlomo Miller's Shlit"a opinion is that, since each case has its own merits and variables a competent rabbinical authority should be consulted on every occasion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Please refer also to the prior question #207, on Inviting to a Simcha a relative who would travel by car on Shabbos.
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Posted 8/23/2012 4:49 PM |
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#207 Inviting to a Simcha a relative who would travel by car on Shabbos.
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Q. Do not put a stumbling block before the blind (Leviticus 19:14).
"Religious" relatives quoted the above as justification for not inviting their disabled grandfather to attend a simcha on shabbos as he would have to drive or be driven to get there. Would it not have been his decision to go or not to go instead of their decision not to invite him?
A. The prohibition of "Lifney Iver" or "Placing a stumbling block before the blind" is interpreted by our sages as: facilitating or helping others commit a Torah violation. (Talmud Avoda Zarah 6b) This prohibition is codified in Shulchan Aruch in several places such as Y.D. 148:5 pertaining the assisting of a Gentile in committing idolatry and in Y.D. 240:20 in regards to a father's proscription of physically chastising older children, as this will only entice them to hit back, resulting in a capital offence. Tosafos, Ramban and Ran (ibid.) and other Poiskim, are of the opinion that this prohibition is limited to cases where the recipient is unable to transgress without the giver's assistance. If, however, the idolater could reach the item independently, then one may hand it to him despite the certainty of the ensuing violation.
In your particular case, the grandfather could have made or ordered his own traveling arrangements and likely does not require the assistance of his family to do so, thus Lifnei Iver would not apply. However as Tosafos (Shabbos 3a) and Shach (Y.D.151:6) mention, there is a discrete rabbinical prohibition against helping one violate Mitzvos, called "mesayea lidvar aveiro" ("helping someone commit a sin"). Igrois Moishe (Y.D. 1,72) deals with the question of mesayea when someone would perform the transgression nonetheless.
Horav Shlomo Miller's Shlit'a opinion is that indeed, in principle if the grandfather refuses the accommodations that would keep him from desecrating Shabbos, the grandchildren should avoid inviting him. However, since this case entails a delicate situation where kindness is essential, he recommends consulting privately with a competent halachik authority, as there may be other acceptable solutions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Please see on Frum Toronto – Ask the Rabbi's next question, #208 Inviting Shabbos guests that may drive on Shabbos.
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Posted 8/23/2012 4:44 PM |
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#206 Making a Brocho on the candle Motzey Shabbos Tisha Beav
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Q. Which is the best way to do the brocho on the candle Motzey Shabbos Tisha Beav, before reading Eicha, or after when there is more people?
A. Mishna Berura (556:2) rules that the bracha of meorey haish is recited before Megilas Eicha is read, as you will be deriving benefit from the lights in the shul immediately. The men who are not present at that time can recite the brocho after the Megila. However, women who came late, should better listen to this brocho when recited by men, as there is doubt if they recite this brocho at all (Biur Halocho 296:8).
Rabbi A. Bartfeld
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Posted 7/27/2012 4:19 PM |
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#205 Dancing a Rikud onShabbos Chazon
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Q. In a shul were every Shabbos eve after Kabbolas Shabbos and Maariv, there is a rikud, and some say that on this Shabbos which coincides with Tisha Beav it should not be done, would that not be aveluth befarchesia if we omit it, as we always do it?
A. The prohibited avelus befarhasia is not only the performance of a public act of mourning on Shabbos, such as reciting Kinos on Shabbos (Yalkut Yosef – Moadim p.566) but also the refraining from doing something that we would usually do overtly,. such as not changing the weekday poroiches or ones everyday clothes for the singular ones used on a regular Shabbos (Piskey Teshuvos 551:4) or refraining from calling a mourner for an aliyah on Shabbos, when he is called on every single Shabbos.
However, in this particular case of dancing a rikud on Shabbos, as most Shuln do not follow this tradition, and it is sometimes omitted in that Shul too, it would not be a case of avelus befarhasia, if not done on this Shabbos Chazon that coincides with Tisha Beav.
Rabbi A. Bartfeld.
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Posted 7/27/2012 4:17 PM |
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#204 Fasting when one has an illness that requires taking pills a couple times a day.
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Q. As the ninth of AV is a nidcheh this year is a person who has an illness and is required to take many pills a couple times a day required to fast?
A. Shulchan Aruch (O.C. 554:6) rules that an ailing person need not fast on Tisha B'av, as the sages did not decree fasting in sickness. Yet, the Remoh (ibid.) writes that it is customary to fast when not in great pain or any danger. Mishna Berura (ibid.11) adds that if the sick is weak or frail, he should be fed. Further (ibid. 14) quoting Eliahu Rabah advices that if possible, one should fast some hours. There are different opinions if eating or drinking small amounts (less than the shiur) is necessary on Tisha B'av. Some Poiskim advice to do so (Maharam Shick O.C. 289, quoting the Chasam Sofer, Biur Halacha ibid., Marcheshes 1:14, et. al.). Some maintain that it is not necessary, but one should eat only the required (Chida, in Machzik Brocho 1, Aruch Hashulchon ibid. 20, Shai Lemoreh O.C. 4 et. al.). Nitey Gavriel (Ben Hametzorim 2:66:14) recommends that when in doubt if the ailment qualifies or not, one should eat doing shiurim.
Poiskim agree that it is permitted to take pills when necessary, without any liquid. (ibid. 63:2), or with a bitter tasting fluid if allowed by physician. (Piskey Teshuvos 554:8, Kaf Hachaim ibid. 34).
One indeed can be more lenient when, as in this year, Tisha B'av is a nidche.
These are only general guidelines, as each case differs, it is always advisable to consult a qualified Rabbi who knows the condition of the patient and can further contact his physician, if needed.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 7/27/2012 1:03 PM |
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#203 - Taking pills on Shabbos Chazon in order that it should be easier to fast
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Q. May one take pills on Shabbos Chazon (either The Kollel's Tylenol/Advil or Kali Tzom), in order that it should be easier to fast on Tisha B'Av?
A. Some Poiskim maintain that when Tisha B'av coincides with Shabbat, one should avoid consuming on Shabbos medicine to make the fasting easier on Sunday, mainly out of concern for the prohibition of "hachono" or preparations done in Shabbos for the sake of weekdays. They would recommend for someone in real need of medication, to take those pills on Tisha B'av without any liquids. (Ohr Lenesivosi shiur 37:3, Halacha Uminhag p.88).
Horav Shlomo Miller's Shlit"a opinion is that you may take that medication on Shabbos. His reasoning is that it does not constitute a hachono, since you do it bederech achilo, or as part of the eating process which is permitted in Shabbos. After all we do eat more on this particular Shabbos at the third Seudah, and we may probably eat meat, something we may normally not do, all done in preparation for tomorrows fasting. However, since it is done in the usual way of eating and we don't declare that it is for the purpose of fasting easier tomorrow, it is permitted. The medicine, as it is not needed right away, would be regarded only as additional food and not as taking medication on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 7/25/2012 4:49 PM |
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#202 - Exercising during the nine days
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Q. Someone who exercises every day may he continue to do so during the nine days? Such as using treadmill elliptic etc.
A. There is no prohibition on jogging or performing physical exercises per se during the nine days. However, doing them vigorously may be a cause for bathing, which is prohibited during that period. Arguments could be made that showering with cold water when someone is sweated or dirty is permitted.(Sheorim Hametzuyonim 551:12), Aruch Hashulchon O.C. 551:37 allows even with hot water, (see Igrois Moishe E.H. 4:84, Shevet Halevy 7:77).
Horav Shlomo Miller's Shlit"a opinion is that for the short period involved, if possible (when there is no special concern for health reasons) it should be avoided, in honor and remembrance of the churban Bais Hamikdosh.
(See also Ask the Rabbi, #103 - listening to music while jogging during the 3 weeks).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 7/25/2012 4:45 PM |
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#201 - Wearing a freshly washed Sheital during the nine days.
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Q. Can one wear a freshly washed Sheital if its not a new wig?
A. Horav Shlomo Miller Shlit"a ruled that you can use a freshly washed and set wig for Shabbos Chazon, even if it coincides with Tisha B'av.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 7/25/2012 4:41 PM |
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#200 - Washing Sheitals during the 9 days.
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Q. Can I have my sheital washed and set in the 9 days?
A) Horav Shlomo Miller's Shlit'a and other Poiskim's opinion is that a woman's wig is considered a piece of clothing. As such it is subject to the restrictions of washing clothes during the nine days. (Piskey Teshuvos 551:20). They also prohibit professional combing and setting of the hairpiece. (ibid., Y'shuos Doniel p.45, Halichos Emes p.91).
Non-professional home combing is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 7/25/2012 4:40 PM |
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Important Numbers
