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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#131 - Kashering glass and crystal.
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Q. The previous owners of the house left us a set of glasses, some glass some crystal. They haven't been used in almost two years and I'm wondering if I can use them. Do I need to kasher them and if so how? Am I allowed to wash them in my sink or dishwasher or will that make the sink or dishwasher treif.
A. The ones made of simple glass can be used as is. The crystal glasses should be koshered by submerging them in water for three consecutive 24 hour periods (Meluy Veiruy). The water should be emptied and refilled at the end of each 24 hour cycle for a total of 72 hours. You can wash them previously to remove dust in regular sink with lukewarm (less than 45º C) water.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 1/16/2012 11:35 AM |
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#130 - Location of a Sholom Zochor.
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Q. Does a Shalom Zochor have to be in the house where the mother and baby are, or can it be also, if needed in a friends house?
A. A number of reasons are given to the tradition of making a Sholom Zochor Seudah (meal), which many Poiskim consider a Seudas Mitzvah (Remah Y.D. 265,12). Most explain it as an expression of praise and thanksgiving to Hashem, for the newborn's gift of life and his and his mothers safe delivery (Baba Kama 80b - Tos. Ibid). Some see it as a honour given to the great mitzvah of Shabbos before carrying on with the Brith Milah. Accordingly the Sholom Zochor does not have to be in the house where the newborn is.
Some understand its origin as a manifestation of Aveluth or consolation for the child's forgetting the Torah that he had learned prenatally, and being in mourning for it (Taz, Drisha, ibid.). Others see in it an act of reminding the newborn of the oath he has taken before being born and its compliance. This would be done best in his presence.
However, whenever it is necessary the Sholom Zochor can be done in Shul or in a friend's house.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 1/16/2012 11:16 AM |
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#129 - Returning a terminally ill patient, who is close to death, from the hospital to his home.
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Q. An elderly terminally ill patient who was diagnosed by his doctors at the hospital as being close to death wants to be returned to his home to be able to die in a place familiar to him and with his family close by. Doctors say that they may be able to extend his life if he stays in the hospital, what is the correct thing to do?
The patient is hospitalized and connected to an IV, oxygen, and a monitor. All of which could be supplied at home, save emergencies, He is conscious and finds very unpleasant and stressful his stay at the hospital. In the opinion of an attending doctor, it could shorten life.
Thanks
A. Biur Halocho (328,4) states that we permit a Shabbos prohibited act, when there is a chance that it may extend the life of the dangerously ill, even when that act is not directly a cure for his sickness, but only serves to settle his mind, such as turning on or off lights, traveling with him etc. The Talmud Yerushalmi (Klaim 9,3) records a story about the sage Ullah being distressed to tears at the prospect of expiring outside of Eretz Yisroel. In Shmuel (II 19,38) we are told that King David agreed to his elderly and faithful servant Barzilay Hagilady’s request to depart this life in his own hometown, rather than follow him in honour to Yerushalaim. The great relevance of the site of ones demise is echoed in the words of Ruth (1,17) to Neomi "Where you die, I will die".
As there is a reasonable expectation that in going home the patient's mind will settle, and that will cause his life to be extended. Being that you can also provide basic nursing and medical care, and since there is no guarantee that attaching the terminally ill to a respirator etc. will extend his life (or that the room and equipment will be available), and there is always concern that being hospitalized could expose this patient to inherent hospital hazards, Horav Shlomo Miller's Shlit"a permits the egress of the patient from the hospital to his home.
Rabbi A. Bartfeld
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Posted 1/13/2012 1:42 PM |
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#128 - Hashavos Aveidah with Muktza items on Shabbos
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Q. If you are walking outside in front of your apartment building on Shabbos and the building has mostly Jews and you see on the ground a wallet, are you allowed to pick it up in order to return it? Do we need to assume that the wallet has cash, credit cards, bank cards that would render the wallet Muksa? Even if we assume that the wallet has cash and is muksa, does the D'oraisa of returning a lost item push off the prohibition of muksa? What if the building is mostly Goyim, would that change the ruling on this?
A. Shulchan Oruch (O.C. 266,13) prohibits picking up an "Arneky" on Shabbes. Biur Halocho (ibid.) forbids retrieval of the Arneky when carrying is an issue (no Eiruv), even if it was found in a place where the majority of residents are Jewish and his intention is to return it to its owner (Hashovas Haaveida). As far as muktza is concerned, he declares that it requires further elucidation and refers us to the O.C. 686,22 and Biur Haggrah ibid. dealing on a Shofar manufactured on Rosh Hashono. Mishnah Berura there (82) explains that if there were an issue of muktza , it would be prohibited to blow the Shofar. There are Poskim who disagree, however, most maintain that even a mitzva of the Torah does not override muktza in this and similar cases. (see: Chasam Sofer O.C. 82, - Divrei Sholom 17 – Mishmeres Sholom Ch. 3, Adonei Shlomo 266 – Shmiras Shabbos 236,28).
Horav Shlomo Miller's Shlit"a opinion is that, the found wallet is muktza and one is forbidden to pick it up, regardless of who the majority of probable owners may be. He suggested, if one is close to the end of Shabbos, to stay with the aveida. (or to kick it to a safe location)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/30/2011 1:45 PM |
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#127 - Using 'borrowed' discount codes to rent cars.
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Q. Can I use a discount code for a car rental company that doesn't belong to me?
I've gotten codes from my brothers who date where they use codes that boys universally share when they rent cars.
A. The response of the major auto rental companies contacted (four) is that they only offer their discounts to bona fide employees or officers of the corporations registered with them and to whom the provide the discount codes. Some mentioned that a business card stating the position of the client in that firm would suffice as proof. They all said they would not extend the discount to suppliers or clients, even if they were given the code by officials of that company. The reason given is that the discount amounts offered are not equal to all companies, they vary on the sum of business given, the importance and size of the corporation, etc., and it is a factor of appreciation and recognition that would loose its value if it was used indiscriminately by all. They maintained that position even if it meant loosing the customer, (one company mentioned the term "cheating").
I was informed by one major educational institution that the rental company they are registered with, requested a list of people associated with them. If that institution recognizes that individual as a student, employee or a donor,(conforming to the guidelines of the car rental company), and they have included him in their listing, he would be able to use the discount code.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/30/2011 1:41 PM |
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#126 - Is one permited to attend social or community activities located in a Church
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Q. Is a Jew who is alcoholic permitted to enter a church (even possibly the main sanctuary) to attend an AA meeting?
A. It is forbidden to enter a house of avodah zarah or a church. (Y.D. 150,1- 157,3 – Shach ibid. 149,1.) R’ Moshe Feinstein Zt"l (Igros Moshe O.C. 4,40,26) prohibits students playing ball in a sports hall that belongs to a church, even if no religious images are present. (See Rivavos Ephraim 3, 302,3)
However Poskim do permit voting in a locale adjoining or connected to a church, which specifically set up a venue for that purpose and it is marked or is known to be so. This sanction is only ex post facto, when no other voting location was made available or is found close by. (Teshuvos Vehanchogos 2,410).
Horav Shlomo Miller Shlit"a permits using the A.A. church venue, if the meetings are not held in the sanctuary, and it is clearly identified or known as a setting for social or community activities.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/20/2011 3:49 PM |
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#125 - Does laundry detergent needs a hechsher when used to wash dish towels
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Q. I'd like to ask whether laundry detergent needs a hechsher. There seem to be a lot of major brands that don't have one. Also, is there a difference if one is laundering dish towels?
A. According to COR and other Kashrus authorities, there is no need for certification for laundry detergents, and they could be used for dish towels or washing dishes themselves.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 12/16/2011 1:34 PM |
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#124 - Can a non Shomer Shabbos Jew get an Aliyah, be a Shaliach Tzibor or do Berkas Kohanim.
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Q. 1 Can the Gabay of a Shul give an Aliyah to someone who generally keeps Shabbat, but occasionally, not in public and only in need, (not in life danger), turns on the light on Shabbat?
Q. 2 How about when while occasionally traveling and in need, he eats non- kosher food?
Q. 3. Can someone like that be Shaliach Tzibur on a Yortzait?.
Q. 4. If he is a Cohen, can he do Birkat Kohanim?
Ans. (1 - 2) An individual that transgresses once or remotely a Shabbos prohibition, and he does so because of the benefit, pleasure or profit attained, (and not out of misguided principles) and not in public, does not become a Mumar, in the sense of being excluded from Klal Isroel. (Shulchan Oruch Y.D. 2- Mishna Berura 55,46 – Pri Megodim 282,7). He can therefore be given an Aliyah at the Torah reading. See Shach (Y.D. 251,1) who asserts that the expression Mumar or Avaryon, suggests a transgression done persistently. The same would clearly apply to a lesser prohibition, such as eating non-kosher food.
Horav Shlomo Miller Shlit"a advised that he should not be called for the reading of any part of the Torah that deals with the particular Mitzvah he violated.
Chasam Soifer (Resp. O.C. 15) maintains that an Aliyah stands today in place of a Korban (see Menochos 110, "Whoever learns the laws of a Chatos is considered as having brought a Chatos"). And Rambam (Maasei Hakorbonos 3,4) states that even when we accept a Korban from a Mumar, to promote Teshuva, we don't accept a Korban for the offence he actually committed, unless he has already repented.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Ans. (3). Horav Shlomo Miller's Shlit"a opinion is that although he can be given an Aliyah (see above), and is part of the Minyan, becoming the Shliach Tzibur is more stringent. As the Shliach Tzibur is an emissary and represents the congregants before Hashem, they are entitled to protest if they do not want this individual to represent them. (Even today when everyone prays his own Amidah, the Shliach Tzibur has the potential to say the Tefilah Betzibur together with the late comers) . However we need the majority of the congregants or the elected Gabay to do so in order for the protest to be effective, (In some instances an individual's protest does count, see Misnah Berurah.55) You may also need, according the case, a Bais -Din or Rabbinical decision, as to if we should believe the testimony of the people who claim he is unfit to be a Shliach Tzibur.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Ans. (4). Rambam's (Nessias Kapaim 15, 6-7) opinion on a Cohen that is not careful in observing Mitzvos, is that he should nonetheless carry on with the Cohanic blessing, since "we do not say to a person who is a Rosho, increase your evil and avoid performing Mitzvos". He adds that after all the Brocho emanates from Hashem and not from the Cohen. Mishna Berurah (128,146), mentions that this applies even to severe transgressions, as long as he is not a Mumar on idolatry or the observance of Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/2/2011 12:42 PM |
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#123 - Community Arba Minim and Tallis - Ownership Status
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Q. Is the following analysis correct?
Can we really say that any member of a shul actually ’owns’ the Tallit? Membership does not mean ownership, but rather access to the facilities of the shul. For example, one cannot say that they ’own’ a siddur just because they paid membership dues, unless they personally donated it, and even then it becomes property of the shul and not the member.
If the shul was sold, God forbid, the members would not receive payment individually.
The shul gives members more benefits than non-members, but that does not imply ’ownership’. Likewise with the Tallit, the shul permits members and actually non-members equal use (as a borrowed item). The same is true of a Sefer, perhaps a member would be allowed to borrow it, but if they wanted to ’own’ it, they would have to purchase it from the shul.
All that being said, does the shul have a policy of actually ’giving’ the Tallit to the member, or even non-member with the intent of reclaiming ’ownership’ after its use?
Do both parties understand this? I doubt it.
A similar situation exists with the Lulav and Etrog, although there the shul and knowledgeable participants understand the Halacha. A person who does not understand the Halacha would actually be making a ’Bracha l’Vatala’, and not fulfilling the Mitzva if he thought he was just borrowing the Lulav.
I don’t think the intention of either the shul or the person wearing the Tallit belonging to the shul is to acquire ’ownership’. Therefore, I think it would be incorrect to make a Bracha when putting it on, unless it is fully understood and stated that taking the Tallit constitutes an actual transfer of status of the Tallit.
Is the above correct?
A. The Shulcha Aruch, (O.C. 658,9) explains the tradition of an entire community of purchasing Arva Minim together. Mishna Berura (ibid. 38-42), says that the above applies, even if some members are totally ignorant of the proceedings and their meaning. However, he adds, it is preferable to buy you own set when possible.
Horav Shlomo Miller’s opinion is that when someone borrows a Talis, or a Lulav and Esrog that belongs to the Shul, with the intention to comply with the required Mitzva, even if he is totally unfamiliar with it’s Halachik requirements of ownership, or he is likewise uninformed of the ways and means of achieving necessary possession trough a Kinyan, he will still fulfill this Mitzva. The reason is that he has the intention of fulfilling the Mitzva by whatever means are necessary, and since that involves a Kinyan, it will take effect even without his specific intention of doing so, and therefore complies with the Mitzva.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 11/21/2011 4:02 PM |
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#122 - Real estate agents soliciting homes
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Q. Is it proper for a real estate agent to solicit homes for purchase? Is it considered coveting your neighbours possessions etc...
A. Shulchan Oruch (Ch. M.359, 10) quotes the words of the Rambam (Gzeilah 1,3) that the prohibition of "Lo Sachmoid" and "Lo Sesaveh", "Do not covet and do not desire" apply when anyone who desires an item or house that belongs to his friend (and is not for sale), tries to think of ways to convince the owner using excessive pressure or undue persuasion. This proscription applies even when he is in the end convinced and sells willingly, and even if he is very generously compensated. (ibid.)
Horav Shlomo Miller Shlit'a, is of the opinion that the above would apply also to a real estate agent, as he is desiring and coveting the money of his friend, in the form of the sales commission due to him. However, by asking only occasionally if he is interested in selling his property, he does not transgress any prohibition.(Yehuda Yaaleh C.M. 33 – Betzel Hachochmo 3,43, 10) The above only applies when the owner has no interest in selling the property. If it is for sale, but the prospective buyer is trying to get a lower price for the item, he is obviously permitted to do so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/18/2011 1:00 AM |
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#121 - Does a Doctors surgical gown reqire Tzitzis?
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Q. If a doctor has his own surgical gown (as he works in his own clinic), and it has four well defined corners (it closes on the back, so all corners are there), does he have to put Tzitzis on the corners? Does it matter if there is a strap attached to the top corners? Thanks.
A. There are a number of reasons to be lenient in requiring Tzitzis for a surgical gown.
A) All four corners are on the same side and not two in front and two behind. Mishnah Berurah 10,36 in the name of Darkei Moshe, exempts the above, however Mogen Avrohom disagrees.
B) The material used for making the gown, if it is not wool or linen, its obligation is only rabbinical according to the Rambam and Shulchan Aruch (O.C. 9,1), Remah (ibid.) disagrees. If it is made of synthetic fibers, the opinion of many Poiskim is that it does not require Tzitzis.
C) According to the Arizal (Beer Heitev and Shaarei Teshuvah 16,1) a garment that has long sleeves is not considered a proper four-cornered garment. (see Tzitz Eliezer 6,1)
Horav Shlomo Miller's Shlit'a opinion is that the attached straps to the top corners may not annul them, as they are rather thin. However, due to the above-mentioned reasons, you can be lenient. It is preferable that the owner of the gown should gift it to another
person, or should exempt it of Tzitzis by rounding off a corner of the
gown.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 11/13/2011 11:29 AM |
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#120 - Non-Kosher Chewable Vitamins Prescribed by a Doctor
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Q. I had a question regarding medication. I am pregnant and have been prescribed prenatal vitamins. I am unable to take the ones that need to be swallowed as they are too large for me to swallow and they cause me to throw up.
My OB prescribed me new vitamins, Select-OB Caplet (From the US), that can either be swallowed (but again, these are really large) or chewed. But I don't know if they are Kosher.
Am I allowed to chew these vitamins?
A. Horav Shlomo Miller Shlit"a recommends breaking the (kosher) chewable caplets into small pieces prior to swallowing them. You can contact R' Moshe Shore, a Frum and well-informed pharmacist, for pertinent information on the availability of kosher vitamins.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/4/2011 2:55 PM |
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#119 - Working as a Chef in a non-Kosher Kitchen
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Q: If someone gets a job working as a chef can they cook meat and milk
together if its not being eaten by the person, only others and assuming
that the others aren't Jewish.
A: It is prohibited to cook meat and milk even if the resulting product
will not be consumed at all, as in an analytical lab test, or if it will
only used for animal feed. (Yalkut Yosef 3 pg.197). Our tradition is to
prohibit cooking non-kosher nevaila meat (that did not undergo proper
shechita), However, this does not apply to meat from a non-kosher
species. (see Shulchan Aruch YD 8,3 and 4 – Taz and Shach ibid.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/4/2011 2:40 PM |
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#118 - Working as kitchen help (no cooking) in a non-Kosher Kitchen
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Q: What if a person was to work in a capacity other than cooking in a kitchen, say mixing cold meat and milk together?
A: Poiskim recommend avoiding being hired as a chef in a non-kosher kitchen that prepares food even if only for Gentiles, as he may partake from it while working or may cook meat and milk together. (Yabia Omer Y.D. 4,6 – Yalkut Yosef, Isur Veheter 4,6). Mixing cold meat and milk together without cooking it, is not prohibited, even if it is left for more than twenty four hours.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/4/2011 2:35 PM |
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#117 - Using a high heat dishwasher for meat and dairy dishes
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Q: Would there be an issue using a high heat dishwasher where meat and dairy dishes are being put together with a significant amount of meat and dairy waste, not for the purposes of eating, but still being cooked together at a temperature higher than boiling?
A: Indeed this would be prohibited as you would be cooking the remnants of meat and milk together. Most Poskim proscribe, even when detergent or any other unpleasantly tasting chemical is added, (see. However Yabia Omer 10). Using the same dishwasher but not concurrently for meat and milk utensils is also problematic, even if the interior is stainless steel, since it is hard to clean from residue properly and also the hoses, fittings, pumps, etc. cannot be correctly kashered.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/4/2011 2:33 PM |
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#116 - Using timers on Shabbos and Yom Tov
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Q. Dear Rabbi, Can I use a timer for Shabbos to turn on a coffeemaker, hot water urn or a crock pot? What about Yom Tov? Can I set the timer to turn on the second day of Yom Tov so I can cook a Chulent for Shabbos or does the crock pot need to be left on for all 3 days?
A. Many Poiskim (Chazon Ish O.C. 38,2 – Tzitz Eliezer 2, 6- Be’er Moishe pg. 103 - Sheorim Metzuyonim Behalacha 72,37 et.al.), permit to place food before Shabbos on an electric heating device that will turn itself on during Shabbos by means of a timer, also set before Shabbos. However, they prohibit doing so on Shabbos even before the device is turned on. Some permit in need via a Gentile, or after the fact.
If the timer was set before the beginning of Yom Tov, it is permitted to place the uncooked food on it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 10/3/2011 11:07 AM |
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#115 - Bitter or sour foods and drinks on Rosh Hashanah
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Q. Dear Rabbi, I know that on Rosh Hashono we are not supposed to eat bitter or sour foods and drinks. If these are sweet too, such as most common soft drinks, or salad dressing that has a bit of vinegar to make it tasty, or sweetened prepared chrein, Is there a problem? Thanks.
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). Mishna Berura (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 2: ,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.
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.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 9/27/2011 11:22 AM |
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#114 - Redness (or any other discoloration) in the area of Tzomet Hagidim in a chicken
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Q. Dear Rabbi, If there is redness (or any other discoloration) in the area of Tzomet Hagidim in a chicken what should be done with it?
A. Remah (Y.D. 56,9) asserts that a wound that has become inflamed and bloodshot (nifuach venitzrar hadam), in the Tzumas Hagidim area (the base of the drumstick in chickens, where the sixteen tendons that control the movement of the leg, join bone and muscle), requires to be checked. We are to inspect the joint to ascertain that all the tendons are extant, however, since we are not today sufficiently expert in this type of inspection, the fowl is deemed treif.
Shach (ibid, 11) quotes Bach’s opinion that a change in color, be it to blue, brown or yellow, in itself without swelling and bloodshot, does not require any further inspection. He adds that it is preferable to lift the skin and check for decay. If there is decay or rot and decomposition has set in, then we declare it treif.
Kashrus Vetreifois B’of (56, 34) stresses that today in places (Israel and often Europe), where illness of the Tzumas Hagidin is common, any discoloration requires further checking. These illnesses are caused mainly by viral infections, accelerated growth, or a reaction to certain medications or nutrition. (See also Knei Bosem 49, who requires constant inspection and for further elucidation see Chulin Illuminated p.225).
Horav Shlomo Miller's Shlit"a opinion is, that in Canada, a change in color to pinkish that is only superficial and is not inflamed and bloodshot, does not require further inspection.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/27/2011 11:18 AM |
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#113 - Using Utencils Prior to Tevilah
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Q. Dear Rabbi,
I bought a potato peeler today from a Kosher store - its a Kosher peeler (it is green plastic and it says Parev on it!) I forgot to tovel it and I used it to peel potatoes and carrots which I then put into a large pot with water and boiled it to make a vegetable stew! Do I now have to Kasher the pot and what is the status of the stew?
Thank you!
A. If someone uses a utensil that requires tevilah prior to its immersion in a Mikva, notwithstanding that a transgression has been done, the food processed or placed in such a vessel does not become prohibited and it is entirely kosher. (Yerushalmi Avodah Zarah 5,15 - Remah Y.D. 120,15, Chochmas Odom 73,20, et.al.). This applies even if it was used so intentionally (Igros Moishe Y.D. 2,41). However, if the food is still in that container it should be removed.
This assumes that the peeler was manufactured, as it is common today, in a Gentile’s factory. However if it is produced by a Jewish company, it does not need Tevilah. If in doubt, do Tevilah without a Brocho.
If the peeler is used only for potatoes that are raw when peeled, no Brocho is recited. (Y.D. 120,5 - Shach and Taz ibid.- Aruch Hashulchan ibid. 35). If it is used for peeling other vegetables that can be eaten raw, as in your case, carrots, the brocho is recited.
Regardless of how many times a utensil has been used without immersion, it still has to be taken to the Mikva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/20/2011 1:12 PM |
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#112 - Someone in the conversion process keeping Shabbos
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Q. For someone in the conversion process to Judaism, I realize that they cannot keep Shabbat completely, but in what ways can they break Shabbos? Do they have to perform an Av Melacha? Or does violating something d'rabbonon also constitute breaking Shabbos?
If you could shed some light on this issue, that would be very useful! Thanks so much!
A. Two reasons are mentioned for prohibiting a Gentile keeping Shabbos. Firstly, the Talmud (Sanhedrin 58b) quotes as a source the verse (Bereishis 8,22): "Day and night they shall not cease (work)". A second reason is found in the Midrash (Devarim ch. 1,23) that cites the verse; "Between me and Bnai Isroel, (Shabbos) is a sign forever" (Shemos 31,17). See also Talmud Beitzah 16a.
There are Poiskim who maintain that once a Gentile has decided to convert to Judaism, has initiated the process by consulting a Bais Din, and was instructed to begin keeping Mitzvos including Shabbos, (so he will become accustomed to keeping them), he is permitted to observe Shabbos completely. (Toisfois Yshonim, Y’bomos 48b, Responsa Leib Aryeh 33, Ois Leisroel 34, Zahav Mordechai p.55). It is apparent from the Midrash (ibid.) that just deciding to circumcise, will permit him to keep Shabbos. Some Poiskim however, require the Bris to be already done (see Binyan Tzion 1,91).
To avoid desecrating Shabbos for someone in such a situation, a number of suggestions have been proposed; such as wearing a Taalis in a street that has no Eiruv on Shabbos, or to do work immediately after the end of Shabbos, (Since in the Gentile's day, the night follows the day).
If we are to follow the reason for prohibiting a Gentile to keep Shabbos given by the Talmud (ibid.) that "they should not rest", both the Rambam (Shabbos 21,1 ) and the Ramban (Beginning of p. Kedoishim) consider a Rabbinic infringement of Shabbos (a shvus), as a breach in the Biblically ordained rest of Shabbos.
Horav Shlomo Miller's Shlit"a opinion is that it suffices to do a issur d'rabbonon.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 9/16/2011 3:43 PM |
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Important Numbers
