|
|
|
|
Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
|
|
|
|
|
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
|
|
|
|
|
#21 - Salads prepared on fleishik equipment
|
|
|
Q: Salads prepared on fleishik equipment. Are they Permitted to be eaten with milk meals as
they are botel b’sishim? Commercial markets in Los Angles selling food must meet
Health Dept. sanitay requirerments. Thank you for you assistance.
A: If the
equipment is clean and the salad does not include a "Dovor Choreef" (a sharp
tasting food element) such as onions or garlic, it is Horav Shlomo Miller ’s
Shlit"a opinion that it is permitted.
Rabbi Abraham Bartfeld
|
|
|
|
|
Posted 7/26/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#18 - Bypassing a Mitzvah
|
|
|
|
Dear Rabbi, Thank you for your prompt answer, I’ve got another question. If on Shabbat somebody is walking to a family Kidush where hes presence is important, and pases by a small shul and is asked to join in to complete the Minyan, is he obligated to do so? If yes can he stay by the door and seek actively somebody else to replace him?
A. According to many Halachic opinions the ruling of "Ein maavirin al hamitzvoth" or not to bypass a mitzvah is a biblical injunction (see Tos. Yumah 33a & b, Nishmat Adam 13,2 and Areah Derabanan 1), and once a person has a mitzvah in front of him to perform, he has to engage in that mitzvah, even if he forfeits a greater meritorious act, as in Pirkei Avoth (2,1) "Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot.". Accordingly Horav Shlomo Miller Shlit"a advices to partake and complete the minyan as requested. Yet, it is permitted to seek and engage somebody else to replace him.
Rabbi A. Bartfeld as adviced by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 6/10/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
#19 - Rainbow blessings
|
|
|
|
BS"D Dear Rabbi, Shalom, 1.Regarding the rainbow that one sees in Niagara Falls, Should one recite the blessing ? 2. Is that ok for a person who has seen a rainbow to inform a friend that there is a rainbow outside so that he may gain another blessing towards the one hundred blessings that are required daily? Thanks, Mordechai
A:
Dear Mordechai.
Horav Shlomo Miller Shlit"a opinion is that one does not make a blessing on a rainbow that was created by the mist of a waterfall, (see Piskey Teshuvot O.Ch. 229-1, that we make a brocho without the name of Hashem for a normal cloud rainbow if it is incomplete). As far as telling a friend of the presence of a rainbow, so he can recite the blessing and gain the Meah Brachot, it is improper to do so even on the Shabat, he should look for another source for completing the one hundred brochos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 6/10/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#16 - Brocho when drinking unflavored Metamusil solution
|
|
|
|
Q: Dear Rabbi,
Does one make a Brocho
when drinking unflavored Metamusil solution as it does not provide any
nourishment?
Isaac
A: Dear Isaac,
Horav Shlomo Miller Shlit"a is of the opinion that you do make a Shehakol
even though there is no nourishment, simply because of the water that the
product is dissolved in and it is also seen as food. Was it to be only pure
fibber (as in inedible wood cellulose), no Brochoh would be required as it is
not food.
Rabbi A. Bartfeld, as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/28/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#17 - Shavous - Zman Tefillah, Hadlakah and custom to eat dairy
|
|
|
|
Q: Dear Rabbi,
1) - As we begin
Shavuoth, we wait to pray tefilath Maariv until nightfal, if somebody keeps
usually Rabeinu Tam, does he have to wait now too?
2) - When do women light the
candles on first night Shavuoth?
3) - Bnai Ysroel in the widerness only ate the
Mannah, how come we eat milk food to remember the fact that on first time
Shavuoth they consumed milk food, as they were unprepared for the halachic
comlexities of preparing meat?
Isaac
A: Dear Isaac,
Horav Shlomo Miller Shlit"a is of the opinion that no waiting for the Zman
of Rabeinu Tam is necessary for beginning to recite Maariv on first night
Shavuoth.
As for light kindling on that evening, although there are opinions
that because of the issue of Temimoth (seven complete weeks) women wait until
nightfall, the accepted tradition is to light on the Zman, as in any other Yom
Tov.
In regards to the Mann, Igrah Dekalah writes in Parshas Beshalach that they
did not eat any other food during the forty years in the wilderness but Mann.
Not every one agrees though , there is a Midrash on Shir Hashirim that maintains
that contacts were made with other nations and they supplied wine for Nesachim
from Ein Gedi. Then again, they had an ample supply of cattle with them as
described in the Torah. It is interesting to mention the opinion of The Gilione
Hashas on Berachot 48b, that the miracle of the Mann included its transformation
to being the actual food that one had in mind as he ate it. And that is the way
the were able to comply with eating Matzah and making Kidush during that period.
It is then conceivable that they actually had "virtual" milk food from the
Mann.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/28/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#15 - Gilgulim of Moshe Rabbeinu, A"H
|
|
|
Q: Hi Rabbi, We know that Moshe Rabbeinu, A"H, is the gilgul of Hevel. Is it
possible that Moshe was reincarnated again? And if so, what do we know about
this?
Thanks, Eric
A: Besides Hevel as the source of Moishe Rabeinu
neshamah, Sheis is mentioned too, see Nahal Kedumim (Shemoth 2 ), as in the
acronim of Moishe, Mem = Moishe, Shin = Sheis, Hey = Hevel. Another stage to
his gilgul often mentioned is Rabbi Shimon Bar Yochai (Zohar ch. 3 p.134). A
remez to this connection is found in the fact that the seventh of Adar
(Yortzeith of Moishe Rabeinu is the same day of the week as Lag Baomer
(Yortzaith of RASHB"I), also the Gematriah of Lag Baomer corresponds to the
numerical value of the name Moishe(345). Sefer Hagilgulim (ch. 63) quotes Rav
Hamnunah Sabah as being also a reincarnation of Moishe Rabeinu, and there are
others.
Rabbi A. Bartfeld
|
|
|
|
|
Posted 5/7/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#14 - Sinus Rinse on Yom Tov
|
|
|
Q- I find it Beneficial for my allergies to use a sinus rinse, basically it's sea salt and water sprayed up the nasal passage. Can I do so on 2nd day Yom Tov? Can I use the sodium chloride solution provided?
A- According to Horav Shlomo Miller Shlit"a a sinus rinse is permited on the second day of Yom Tov, there should not be a problem with the pure salt solution provided either.
Hag kosher vesameach.
Rabbi abraham Bartfeld
|
|
|
|
|
Posted 5/1/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#12 - Toaster Oven for Pesach
|
|
|
Q. Dear
Rabbi, I don’t have a self clean oven and I wanted to buy a toaster
oven for Pesach. I heard that they test it with a piece of bread. Is
this true? If so how would I kasher it for Pesach?
A. Horav Shlomo Miller Shlit"a surprisingly confirmed that he has
heard of this test, it is however unlikely that this particular new
oven was subjected to this test. The best approach is to call the
manufacturer and inquirer if their company engages in this test
procedure.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
|
|
|
|
|
Posted 5/1/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#13 - Blechs/Hot Plates for Shabbos
|
|
|
Michael .....sent the following.
Hi,
I am looking for places within Toronto that sell Blechs/hot plates for
shabbos. Can you please recomend some locations (other than the
Israeli source). Time is of great importance thanks.
--- Try Kitchen Art, at 2821 Bathurst St. , 416 787 9326
Hag kosher vesameach.
Rabbi Abraham Bartfeld
|
|
|
|
|
Posted 5/1/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#10 - When is one Requred to Recite Birchas Hagomel
|
|
|
Q. I heard that if someone is in a car that spins out on the Highway and
miraculously does not get hit by another car, one does not recite Birchas
Hagomel. But if one is struck by a car and survives, he would be required to
recite Birchas Hagomel. By contrast, if someone flies in a plain over seas, he
recites Birchas Hagomel, even if the plain did not encounter any problems.
Please explain. Also, would hitting the guardrail be the same as being hit by
another car.
A. In Shulchan Aruch O.CH. 219,9 and Mishnah B’rurah ibid. 32, the Halacha dictates that we should
recite Hagomel when encountering and experiencing a factual and real danger,
and being saved from it even if the deliverance was not seen as a miracle, such
as a wall falling on someone or an incident with dangerous armed robbers. See
also Piskey Teshuvot ibid. and 318, 10.
Harav Shlomo Miller Shlit”a is of the opinion that if someone is indeed
in a car that spins out on the highway and miraculously does not get hit by
another car, he does not recite this Brocho, however if he did hit the
guardrail and there was damage done to the vehicle he should bless Hagomel.
As for why if someone flies in a plane over seas, he recites Birchas
Hagomel, even if the plain did not encounter any problems, see Igros Moishe O.
Ch. 2,59 who explains that flying in itself is being in a medium where we
cannot survive at all naturally without
the airplane. For other rationale see also Chelkas Yakov O.Ch. 55, Minchas
Itzchak 2,47. Tzitz Eliezer 11,14 and Yaviah Omer O.Ch. 2,14.
It is preferable to recite this Brocho within the first three days of the
occurrence, however after the fact, it
could be said even after thirty days, as long as he still remembers and feels
happiness and relief. (Aruch Hashulchan ibid. Piskey Teshuvot ibid.
Rabbi A. Bartfeld - Revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 3/6/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
#11 - Taking Food Home From a Shiva House
|
|
|
Q. I attended my friend's mother's funeral and they held a reception after the
levaya at the old age home where her mother lived. After the reception, my
friend insisted that I take home some of the left over food. Is it OK for us to
eat it?
A. There are Poskim who opine that nothing, whether objects or food, should
be taken out of the place of mourning during the entire Shivah, as a Ruach Raah
(unfavourable spiritual influence) rest on the abode (Eliahu Rabah 224,7. Lechem
Haponim 376). Some rule that the restriction applies only if the death happened
in that home otherwise it in not relevant (Chidushei Rabbi Akiva Eiger 37).
Other authorities state that this tradition has no Halachick basis at all.
(Yosef Ometz p.330), Nitey Gabriel 92,1 writes that this seems to be the
accepted custom. When the prohibition of B’al Taschis (discarding good usable
food) is also involved, this last one would have priority.
Rabbi A. Bartfeld - revised by Horav Shlomo Miller Shlita
|
|
|
|
|
Posted 3/6/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#9 - Event Taking Place in a Non Orthodox Shul
|
|
|
Q. Should FrumToronto post an event taking place in a Non Orthodox Shul if the event is run by an Orthodox organization?
A. Horav's Shlomo Miller Shlit"a opinion is that you should not post this event on
Frum Toronto website as your mission is to inform the "Frum" community of events
pertaining to them. This is not to say that the organization in charge of this
event should refrain from using that particular venue, as their outreach program
may indeed require them to do so. They should consult a Rabbinic authority if
the haven't done so yet.
Rabbi Abraham Bartfeld
|
|
|
|
|
Posted 3/2/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#7 - Washing dishes with liquid dish soap & cold water on Shabbat
|
|
|
Q. Shalom,
Washing dishes with liquid dish soap & cold water on Shabbat is allow as
far as I know.
May I use a dish cloth or sponge to make the dish & tableware 100% clean?
Thank you for your previous help.
A. Washing dishes in general is only permitted if there is a possibility that
the clean dishes will be used again during this Shabbat, or the unclean dishes
may attract flies or other insects. (Shmirath Shabbat 12,1-3).
Using cold water and liquid soap is permitted, even if it creates bubbles,
(Beer Moishe 8,248). It is preferred though, to further dissolve the soap by
mixing it with water before Shabbat (Igroth Moisheh 1, 113).
You cannot use a cloth or a sponge for dishwashing on Shabbat or Yom Tov as
the absorbed water is squeezed out causing S’chita, (a Toldah or derivative
Melachah of Dosh or threshing), even if the sponge has a handle or vinyl backing
attached. Using them when totally submerged underwater is also prohibited.
Scrubbing with a brush whose fibres are soft and dense will cause S’chita
too. However if the bristles are of stiff synthetic material and are sparse
enough not to hold water then brushing is permitted. The same applies to wire
mesh or plastic mesh pads whose coils and fibres are thin and netting is widely
spaced, where the liquid is merely trapped by surface tension but not truly
absorbed. Shmirat Shabbat (ibid. note 46), quotes the explanation of Rav Shlomo
Z. Auerbach Zt’l, that in this case you do not regard the brush or pad as one
single absorbing unit, but it is more like a vessel or pipe that contains and
stores the liquid. Pouring from it, as pouring from a bottle, would not be a
Melochoh. This could be tested before Shabbos, by submerging the brush or pad in
water and observing if water drains out readily as it is removed, or has to be
squeezed out. (see 39 Melachoth sec. 3/H/g)
Rabbi Abraham Bartfeld - Revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 2/12/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#8 - Commercial activity as a chessed with profits going to Tzeddakah. Can this count as Maiser money?
|
|
|
Q. Sometimes I do a commercial activity as a chessed. For a variety of reasons, I
let the person I do it for know that 100% of the money they give me will go to
tzeddakah (charity). Can we both count this as maiser money?
A. Horav Shlomo Miller Shlit’a pointed out that the person you do your
commercial activity for, is obviously receiving a benefit and he is paying you
for it. The only one contributing to Tzedakah is you, as you can do with that
money as you please, not him. So only you can count it as "Maaser Money". He
would be considered though as a "Mesaayeah Lidvar Mitvah", somebody who
helps his fellow do a Mitzvah.
Rabbi A. Bartfeld
|
|
|
|
|
Posted 2/12/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#6 - Does a tooth require a proper Burial?
|
|
|
Q. The dentist took out a broken tooth in 2 parts, I wanted
to keep the "broken tooth", but the dentist put in the garbage, what
does the Halacha say regarding this issue? Thank you.
A. The Mishnah in Ohaloth 3-3 mentions that "everything of a dead body is
Tameh with the exception of teeth, hair and nails. But when still attached (to
the body) they are all Tameh".
The Talmud (Berachos 5b) quotes Rabbi Yochanan saying; "this is the bone of
my tenth son", Rashi explains that Rabbi Yohanan had ten sons, all who died in
his lifetime. He would carry with him a bone of the tenth son wrapped in his
shawl as a reminder of his bereavement. (Rashbam explains that he used to
console other mourners and alleviate their suffering by demonstrating that he
had survived a tragedy greater than theirs). As of the problem of carrying an
item that transmits Tumah, and the requirement to bury any bodily part, the
Aruch, Ritvah and Rashbam mention that it was a tooth that fell while alive and
does not transmit Tumah and also does not have to be buried. It is commonly
accepted that if there is no Tumah there is also no need of burial. (see Yehuda
Yaaleh, Yoreh Deah 352 and others). However, there are dissenting opinions,
Birchos Moishe (ibid.) states that burial may be required because of "Bizayon
Hameth" (defilement of the dead) or since it is a "Isur Hanoe"
(prohibition of benefiting from the dead) see Gesher Hachaim 1 ch.16-2. Then
again, that would apply only to a cadavers tooth.
Horav Shlomo Miller Shlita's opinion is that a tooth extracted by a dentist
can be simply discarded, and that is the accepted custom.
It is interesting to point out a responsa of Rav Menashe Klein Shlita
(Mishneh Halachot 16-113) where he quotes a tradition that was common in his
country of birth, that when a child lost a milk tooth his parents would have him
throw the tooth into a mouse's hole and would have him repeat (in Yidish) "Little mouse, little mouse here you have a bone, take a tooth and give me
back iron-strong teeth". He explains this as a form of burial deriving from
their tradition of burying all parts of a human body and not wanting to stress
unnecessarily a small child on things he wouldn't comprehend. He also relates
a story of the Nodah B'yehuda, that even though his opinion is that it is
not essential to bury (a tooth), he appeared (after his death) in a dream to his
son, and instructed him to find a lost tooth of his, He miraculously found the
tooth hidden in his fathers bookshelf and buried it on his fathers Kever.
Rabbi A. Bartfeld - revised by Horav Shlomo Miller Shlita
|
|
|
|
|
Posted 2/7/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#5 - Framing a Picture of a Rainbow
|
|
|
Q. BS"D Dear Rabbi, A child took a picture
of the the rainbow. Since it is a beautiful natural scene he would like to
frame it. Is that ok? Thanks!
A. The Gemara mentions on
Chagigah 16-a: “Whoever has no heed for the honor of his Creator, it would have been better for
him had he never come to the world. Rabi Abba said; This refers to someone who
gazes at the rainbow”. The Gemara further explains quoting a verse in Ezekiel
1,28, that the appearance of a rainbow on a rainy day is similar to the
likeness of the glory of Hashem. Tosafot Rid adds that it is because a rainbow
is an inherently ambiguous sight. One cannot clearly see where the band of one
color ends and the next one begins. Similarly, one cannot attain a clear perception of the Divine Presence.
Other reasons are to be found in Hagadic literature. Furthermore the Gemara
there mentions that whoever gazes at the
rainbow it causes his eyes to grow dim. See also Kidushin 40a.
Shulchan Aruch Orach Chaim
229-1 states that it is prohibited only to gaze intently, but one that happens
to see a rainbow recites a Bracha over it. Yalkut Hagershuni (ibid. 2) indicates that the prohibition applies also
to a reflection of the rainbow as seen on the water or a mirror. Rabbi Shlomo
Miller Shlit”a expressed that the prohibition would be only on the original
natural appearance on a cloud, not on a printed picture, yet it still would not
be recommended to frame it as a picture
or art on display.
Rabbi A. Bartfeld - Revised
by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 1/20/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#4 - Megule in the Refrigerator Over Night
|
|
|
Q. B"H Dear Rabbi, A person had opened a
soda can and I put it (somewhat opened) in the refrigerator over night. What is
the halachic status of the soda can drink regarding "Megule"?
A. The prohibition of “Gilui”
or uncovered is a rabbinic injunction mentioned in Mishnayot Terumoth 8:4,
Talmud Chulin 9b, Avodah Zarah 30, and other places, and was instituted as a
protection for fear that a snake drank from the liquid while it was unguarded
and cast its venom into it. This prohibition applies to wine, water and milk
that were left uncovered without supervision long enough for a snake to come
out of a hole nearby, drink from it and return to its hole unobserved. The
sages issued this prohibition based on the Biblical command of “Greatly beware
for you soul’ (Devarim 4:9). The Gemara in Chulin (ibid.) adds that a
prohibition instituted because of fear of danger has to be treated more
strictly than an ordinary prohibition. Tosafot on Avodah Zarah 35a comments
that in our days when snakes are not prevalent in settled areas, this
prohibition does not apply anymore. Based on the above, Shulchan Aruch, Yoreh
Deah 116:1, states that: In our days when snakes are uncommon it is permitted”.
However, Pischei Teshuvah
(ibid.) quotes the opinion of the Shelah that a careful person should distance
himself from them as they (Gilui prohibitions) are all mentioned in the Tur. He
mentions too that the Gaon of Vilnah was extremely cautious on this
prohibition.
P’as Hashulchan2:32, adds
that they are other hidden reasons to Gilui besides the one quoted in the
Talmud. The Be’er Moishe (Rav Moishe Stern) p. 230, mentions that nowadays only
“Yechudei Segulah” are stringent on this prohibitions, yet his own mother was
very careful not to drink water that was left uncovered all night, and that in
Eretz Yisroel in certain places (where snakes are common) the prohibition
applies. In sefer Shaarei Torath Habais p. 313, after mentioning that the Gaon
of Vilnah and the Chazon Ish were stringent, and it is indeed a quality of “Chasidut”
to do so, however it is not for everyone, and if someone is unaware of the
details of this Halacha, he should not be stringent and discard good usable
food or drink, because of the inherent prohibition of “B’al Tashchis”
(destroying usable items) which is more severe.
It should be mentioned that
in regards to Kidush on Shabbat, Mishne Berurah 272:3 mentions that wine that
was left uncovered for a long period should not be used for Kidush. Not because
of the Gilui prohibition as above, but because it is not anymore of the prime
and highest quality of wine that should be used preferably for Kidush.
As is, originally Gilui
prohibition applied only to the drinks mentioned above, even wine is only
prohibited when it is not bubbly (as during fermentation, see Tur ibid.), Even
if the type of bubbles may be different, so there should be no reason to be
stringent on a partially uncovered can of soda (as is the nature of the opened
cans today), specially when it was left inside a refrigerator. Notwithstanding
the above, it is worthwhile to mention that I know of a case were someone left,
during the summer days, an uncovered can of sweetened drink, and when he later
drank from it, he was painfully stung by a bee on the inside of his mouth.
Rabbi A. Bartfeld - Revised
by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 1/20/2009 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#3 - Wearing (carrying) glasses on Shabbat in Reshus Harabim vs hearing aides w/batteries both medical
|
|
|
|
Q. Wearing (carrying) glasses on Shabbat in Reshus Harabim vs hearing aides
w/batteries both medical. Are both they allowed?
A. Wearing prescription glasses when needed is permitted in a Reshus harabim.
Hearing aids for people who need them critically (as in hearing the incoming
traffic on the street) are permitted when turned on before Shabbos. It is
preferable to use hearing aids that fit snugly in the ear and are constantly
used and seldom removed. Hearing aids that are part of glasses are permitted as
above (Rav Shlomo Z. Auerbach Zt”l quoted in Shmirat Shabbos 32-28 and Rav
Shlomo Miller Shlit”a.
From Rabbi a. Bartfeld - Ask The Rabbi - Frum Toronto
|
|
|
|
|
Posted 12/31/2008 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#2 - Are Full Throttle energy drinks Kosher in Canada?
|
|
|
Q: I was recently in Vancouver and ate at the JCC which is under the BCK.
I noticed that they were selling Full Throttle energy drinks (made by
Coca Cola) but not bearing any hechsher. I do know that these drinks DO have
an OU on them in most places in the US. Is Full Throttle kosher in
Canada?
Thank you.
A: All of the Full Throttle Energy drinks (including the ones sold in
Canada) are produced in the US.
I spoke to Rabbi Morrison at the OU and
verified the flavours sold at Navas in the JCC are indeed certified kosher
even without the OU on the can.
Rabbi Mendy
|
|
|
|
|
Posted 12/31/2008 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#1 - Can you explain the Akaida Yitzchok to me?
|
|
|
Q: Can you explain the Akaida Yitzchok to me? I heard he did die but didn’t go to shamayim and came back to Avraham years later.
A: In Vaikrah 26-42 the verse says: ”Then I
will remember My covenant with Jacob, and also My covenant with Isaac, and also
My covenant with Abraham I will remember”. A Midrash and Sifra quoted in
Rashi explain: “Why was there not stated “remembering” in reference to Isaac?
However the ashes of Isaac appear before Me, heaped up and lying on the altar”.
There is another version to the Sifra
which includes the word “Keilu”, “as if” it were heaped, but not in reality, as
Isaac survived the ordeal (see: Beur Stumoth Rashi p.219). Another more common interpretation is that it
refers to the ashes of the ram, who took Isaac’s place as an offering on that
altar. Some add that: “Shelucho shel odom kemoto”, “An agent acting on ones
behalf, is like oneself” (ibid.) so the ram was seen as Isaac himself, though
it would be questionable to apply that principle to animals.
Another Halachick principle quoted is “Kol
Haomed Lisrof Kesaruf Domi”, “Anything that stands to be consumed by fire is
like it has been consumed already” (Ikahen Peer, Vayerah). A term used thorough
the Talmud, so halachakly, Isaac was seen as already consumed by the fire.
A more spiritual interpretation is given in
the Zohar: “When Isaac was offered on the altar his Neshamah (soul) of this
world departed. But as Abraham recited the Bracha of “Mechaiei Hametim”, a new
Neshamah of the World to Come was given to him”. So in that sense, Isaac did
depart partially from this world. (Bosee Learmonee p. 100)
On that line, Maharam M’pano (Chikur Hadin
2-8) adds: that from the departing soul of Isaac the ram acquired a physical
entity. As this ram was formed at the
very end of the days of creation (see Pirkei Avoth ch. 5), it originally had
only a potential existence, it materialized during the Akeidah in conjunction
with the departing Neshamah of Isaac, so the ashes were in that sense actually
Isaacs. This gives special meaning to the Midrash quoted by Rashi (Bereshit
22-13) that: “On every service (on the ram done by Abraham), he would pray and
say: let it be Your will, that this (service) should be considered, as if it
was performed on my son”
Rabbi Boruch M. Ezrahi (Birchas Mordechai –
Bechukotay) construes the following elucidation: “This (the ashes of Isaac that
appear before Hashem) teaches us that sacrifice creates its own reality. Isaac’s selflessness, abnegation, and will to
sacrifice, even if it did not materialize, generated a new certainty by
itself. It is that spiritual
reality what appeared before Hashem.
|
|
|
|
|
Posted 12/26/2008 12:00 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
