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#573 Watch Out For That Watch
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Q. An automatic or self-winding watch in which energy comes from winding a spring automatically as a result of natural motion of the wearer's arm. This makes manual winding unnecessary. It does not use a battery.
My automatic watch has an analog meter on the face or dial that is linked to the spring. As the spring is wound, the dial on the meter mechanically moves from ‘0' to ‘40' indicating how much reserve time (in hours) the spring can keep the watch going. Can I use this watch on Shabbos?
A. Most Poskim forbid winding a mechanical watch on Shabbos mainly because it is considered "fixing a vessel," or, according to the Chazon Ish, also an act of "building." In the case of a wound and ticking watch, neither of these reasons applies, therefore Da'as Torah 338:3 writes that the custom is to be lenient. However, Mishna Berura (338:15) is stringent even regarding the winding of a ticking clock, unless there is an urgent need. This is the accepted custom today (see Shemiras Shabbos Kehilchasah 28:19).
Self-winding watches are different mainly because you don't specifically have intention to wind them as you move your hands, therefore many Poskim permit the use of self-winding watches, while they are still working (see Shemiras Shabbos K'hilchoso 28:28).
However in your particular case where there is an added analog monitoring device that changes numbers as the watch is moved, the opinion of Horav Shlomo Miller Shlit"a is that one should avoid wearing it on Shabbos (It would become muktze too).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/4/2014 1:17 PM |
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#572 A Sticky Question?
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Q. Is it permitted to use "Post-It Notes" (aka "yellow stickies") on Shabbos? In particular I use these as book marks, since I can stick them in the margin and they mark the exact place where I left off reading. I find this especially useful when going back and forth between passages in different seforim. Can I remove and restick them on Shabbos? (I am always careful not to stick them over actual writing to avoid any possibility that they will remove ink.)
A. Poskim disagree if one transgresses the melacha of Tofer or sewing when it is intended to remain only temporarily. Some are stringent (Mishna Berura 340: 27, Shulchan Aruch Harav 340:13, Minchas Yitzchok 8:31, Chazzon Ish- hashmotos 156:2:page 257, Tehilla L’Dovid 340:6, Shevet Ha’Levi 5:50, Toras Hamelochos quoting the opinion of Horav Elyashiv Shlita) and some are lenient (Darkey Moshe 340: 2, Aruch Hashulchan 317:23, Tzitz Eliezer 13:43:3, Megilas Sefer 23:3, see Toras Hamelochos page 138, Nishmas Shabbos 4:184. 39 m’leches: Tofer).
Many Poskim permit temporary gluing or taping such as diapers that are intended to be opened for inspection and closed again (Sh’miras Shabbos Kehichoso 15: 81, 39 Melochos: Tofer n. 10 quoting Horav Moshe Feinstein zt”l et. al.) Poskim permit Velcro as it is considered “derech tashmisho” or the way it is normally used.
Although Post- It- Notes are permitted by many (Nishmas Shabbos 7:206 et. al.) Horav Yisroel Belsky Shlita has been quoted as being stringent (Halachically Speaking 3: 14 n. 54).
Horav Shlomo Miller’s Shlit’a opinion is that Post- It- Notes are permitted when used temporarily, not stuck tightly and therefore easily removed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/4/2014 1:13 PM |
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#571 As Quick as Lightning
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Q. If at that time (when lightning is seen during a rainstorm) I can't say the bracha because my hands are unclean or I'm in the bathroom can I say it a bit latter?
A. This halocho is to be found in Shulchan Aruch (O.H. 227: 3) where the Mechaber rules that the brocho can only be recited within the short lapse of "kdey dibbur", or the time it takes to say the words "Sholom Oleicho Rebbi", and not after. If one can exit the bathroom within that period and if the hands are clean, the brocho can be said. (See Mishna Berurah ibid. 9)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 7/4/2014 11:22 AM |
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#570 An Enlightening Question
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Q. Dear Rabbi.
If I don't see the lightning itself during a rainstorm, but only the room becomes illuminated by it. Do I make the bracha of Maase Bereshit? If at that time I can't say the bracha because my hands are unclean or I'm in the bathroom can I say it a bit latter?
Thanks
A. Tzitz Eliezer (12: 21) includes a Teshuvo written by Horav Tzvi Pesach Frank zt"l wherein he claims in the name of the Chasam Sofer, that you have to actually see the lightning flash to recite the brocho. A similar opinion is to be found in Birchas Hashem (4: 3). Tzitz Eliezer (ibid.) disagrees and so do Minchas Shlomo (2: 4: 34), Rivavos Ephraim (4: 121), Vezos Habrocho (p. 153), Emes Leyakov (227), Oz Nidb'ru (6: 23: 2) and others that maintain you do not have to see the actual flash.
Horav Shlomo Miller's Shlit"a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 7/4/2014 11:22 AM |
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#569 A Silent Blessing?
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Q. When davening amidah together with the shliach tzibur, word by word, as when you arrive late and can't do it with the minyan. When the shliach tzibur says birchas Cohanim (Elokeinu V'Elokey Avosenu), should you say with him word by word too or just keep silent?
A. Aruch Hashulchan (O.H. 109: 11) debates whether it should be recited or not. He mentions that it cannot be compared to reciting anenu on a day of fasting, that Maharil and Matte Moshe rule not to say with the shaliach tzibur, because anenu is a brocho by itself. However in regards to birchas Cohanim his opinion is that it could be said. (Shevet Halevy (6: 13) rules that one reciting word by word with the shaliach tzibur should avoid saying the tefilah for dreams at that time, even if needed, since it would be considered a hefsek.)
Horav Shlomo Miller's Shlit"a opinion in regards to birchas Cohanim is similar and it could be recited together with the shaliach tzibur word by word. He also pointed out that some maintain that Elokeinu V'Elokey Avosenu is recited by an individual in his silent amida (Tur O.H. 127)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 7/4/2014 11:21 AM |
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#568 A Word in a Word by Word Tefilah
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Q. When davening amidah together with the shliach tzibur, word by word, as when you arrive late and can't do it with the minyan. If you daven nusach s'fard and you are in a place that davens ashkenaz and you say morid hatal but the shliach tzibur does not. What should you do in that amida?
A. Horav Shlomo Miller's Shlit'a opinion is that you should omit in that occasion "morid hatal" in order to continue saying the tefilah word by word. The reason is that after the fact, if you did not mention it you still comply and do not have to repeat the amidah (See Shulchan Aruch O.H. 114: 3 and Mishna Berura ibid. 13)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 7/4/2014 11:21 AM |
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#567 The Pits in Squeezing Lemons on Shabbos
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Q. Is it mutter to squeeze a lemon through your hand (to catch the pits) on shabbos (assuming it's samuch li'seudah and onto food)?
A. Mishna Berura (319, introduction) mentions as one of the three conditions that permit borer is the removal or choosing of the wanted part or ochel from the p'soles or the unwanted component of the mixture. When squeezing the lemon into solid food the part that flows away from the lemon is the juice, which constitutes the ochel or wanted food part. The pits, which are the p'soles or unwanted part, remain in the hand. However, what is being chosen and what stays behind is open to discussion.
Igley Tal (Meleches Borer 3: 2) quoting Rav's Shulchan Aruch maintains that what is held in the hand is what is seen as the part chosen and to be permitted it has to be an ochel. On the other hand, he presents dissenting points of view.
Horav Shlomo Miller's Shlit"a opinion is that even if the pits left on the hand are seen as the portion being chosen, it would still be permitted since some of the food or juice is likely to remain on the lemon. This would be similar to the permitted removing p'soles such as an insect with some of the liquid in which it fell.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 6/20/2014 3:15 PM |
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#566 Stoves Savings
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Q. On Yom Tov when someone had his stove fit with a special indicating light that shows if electricity is flowing or not at that time into the element and also has the standard indicator light disconnected, can you turn off the stove when the light is off?
A. In principle it would appear that this should be permitted since the thermostat has turned off the flow of electricity into the element at that time, thus turning off completely that element would seem not be effecting any change. However, Horav Shlomo Miller Shlit"a pointed out that electricity is still flowing into the thermostat itself and when you turn off completely the controlling knob you are terminating the electrical flow into the electronic circuitry of the thermostat and that should be avoided on Yom Tov.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 6/20/2014 3:14 PM |
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#565 An Air Conditioned Mikvah?
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Q. Can one fill a Mikvah with water that formed and dripped directly from an air conditioner?
A. Chazon Ish (Y.D. Mikvaos 2: 137:13) debates the making of a mikvah using condensed steam water and considers it in principle permissible only that we don't create a mikvah using something that our sages did not use in the past. However he agrees that once condensed they would not be considered "sheuvim" and would not disqualify an incomplete mikvah. Har Tzvi (Rishmei Shaila p.145) quotes a similar opinion in the name of Rav Chaim Ozer zt'l . However there (ibid. n. 10) he mentions that Horav Eliashiv zt"l would doubt whether condensed steam water or water emanating from an A.C. unit is considered water at all.
Mishne Halochos (3: 91) finds the words of the Chazon Ish contradictory and maintains that he also considers water created from condensation as non water and similar to fruit juices.
Horav Shlomo Miller's Shlit"a opinion is that the condensed water per se is not "maim sheuvim" and would be permitted for mikvah use. In practice however, since the vapor condenses around cooling tubes and other pooling metal surfaces that are considered to be halachical vessels, they could transform that water into ‘sheuvim' and should therefore be avoided.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 6/20/2014 3:13 PM |
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#564 Pi in the Sky?
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Q. Although the Mishnah in Eiruvin says that the ratio of a circle's circumference to its diameter is 3, there is a rumour that the Vilna Gaon discovered a remez for the true value of the ratio based on a Kri Uksiv in a verse that is mentioned both in Melachim and Divrei HaYomim. Does Rav Miller know where the Gra mentions this?
A. Nifla'os Mitoratecha (p. 157) quotes this from Perush Hagro on Melochim (1: 7: 23) regarding the "Yam shel Shlomo" and the word "Kav" written with a hey or as it is read, without. The division of the resulting gimatroyos are 111/106 (x3), which is very close to pi. However, all this is missing from the available perush (Mossad Horav Kuk). See also Kovetz Bais Aharon (year 18 p. 153) for other sources that attribute this to the Gaon of Vilna.
At least one author, namely Dafey Iyun (p.279) writes that he does not remember where this Gro is to be found.
Horav Shlomo Miller Shlit"a mentioned that some maintain that it may not be from the Gro at all, but rather from (lehavdil meoh havdolos) a Gentile.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/13/2014 2:38 PM |
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#563 Raise a Few Eyebrows
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Q. Can a man trim his eyebrows if they are unruly and get into his eyes? What if his wife asks him to do it?
A. Shulchan Aruch (Y.D. 182: 1) rules on the prohibition to remove bodily hair growth. However Mordechai (Shabbos 50: 327) permits in cases of great discomfort or pain. Avnei Yoshfe (Y.D. 91) accordingly permits trimming eyebrows, adding that women pluck those hairs and do not usually trim them.
Nishmas Avrohom (Y.D. 182 p. 140) quoting Horav S.Z. Auerbach Zt"l that permits the removal of embarrassing excessive hair between the eyebrows. Similarly Levush Malchus (4: 13) permits trimming with scissors, but not plucking with pincers. (See also Chevel Nachalaso 13, Birchas Yehudah (Y.D. 9) and other Poskim quoted in their notes for comparable opinions. See also Bava Kama 117a, that Rebbi Yochanan had very long eyebrows that covered his eyes)
Horav Shlomo Miller's Shlit"a opinion is that the eyebrows can be trimmed for the sake of one being able to see properly but not with the exactness and meticulousness typical in women's facial treatment.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/13/2014 2:31 PM |
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#562 Sweet Blessings
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Q. What brocho do you make on chocolate covered raisins or almonds? Thank you
A. Mishna Berura (204: 51) rules that on sugar-coated almonds, even when totally covered and when the quantity of sugar surpasses the almond, the brocho is Haetz. That is also the opinion of Shevet Halevy (4: 161, 7: 27), Madrich Brochos (5) and other Poskim.
In the case of chocolate covering, some Poiskim opine that you anyway recite Haetz on chocolate, although most disagree. (Minchas Shlomo 91:2, Shevet Halevy (ibid.) Teshuvos Vehanhogos (1: 187). Today it is customary to recite Shehakol on chocolate.
However, Igros Moshe (3: 31) maintains that on chocolate covered raisins, two brochos should be made.
Horav Shlomo Miller's Shlit"a opinion is that on chocolate covered fruits you follow the main component, if the raisins or other fruit are just a filling and the chocolate covering is thick and surpasses the quantity of fruit you recite Shehakol. If in doubt you also recite Shehakol. (See similar opinions in Devar Yehoshua 2: 115, Ketzad Mevorchim p.22, Share Brocho p. 552 et. al.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 6/13/2014 2:29 PM |
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#561 A Mitzvah to Vote?
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Q. B"H. Shalom, Dear Rabbi, Is there a halakhic obligation to vote in the elections for the various levels of government of Canada?
A. It is quite common in times of elections, specially in Israel for the Gedolim or recognized community leaders to voice their Halachic opinion as to the obligation to vote for a certain candidate or party. However, this obligation belongs to the realm of promoting the observance of the mitzvos of the Torah, not as a required mitzvah per se. (Much has been written about the permissibility of joining Israeli elections. See Hilchos Medinah ch. 3, from Horav E. Y. Waldenberg Zt"l, Horav Nissim Karelitz Shlit'a explaining the Chazon Ish position - Vezorach Hashemesh p. 408, Vehoemes Eid Leatzmo 13, et. al.)
In countries where vote is compulsory (and often enforced,) as in most of Latin- America, Australia, Greece etc., voting would be a Halachic obligation based on "Dinah D'malchusah" or the obligation to comply with the law of the land. (Nedorim 28a, Bava Kama 113b etc. Shulchan Aruch C.M. 369: 8).
In Canada, to vote is a right and not obligatory (Section 3 of the Charter of Rights and Freedoms). Yet the Novi Yermiyahu (29: 5-7) encouraged the Babylonian exiles to "Build houses and dwell [therein], and plant gardens and eat their produce. - And seek the peace of the city where I (Hashem) have exiled you and pray for it -, for in its peace you shall have peace." Certainly a successful and truthful democracy is essential for peace.
Horav Shlomo Miller's Shlit"a opinion is that indeed exercising our right to vote is advisable and recommended.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 6/13/2014 1:57 PM |
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#560 Avoid Better, Night Learning Neder?
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Q. Do you have to make Hatarat Nedarim if you always learned the whole night and this year because of medical advice are not able?
A. Horav Shlomo Miller's Shlit'a opinion is that you do not have to do Hatoras Nedorim, since on onset you did not take on this commitment in situations of duress.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 6/3/2014 3:48 PM |
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#559 Time to Light Shavuos Night
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Q. Two questions on Shavuot. When do you light candles the first night of Shavuot?
A. Mishna Berura (494: 1) writes that we wait to recite Maariv until nightfall so the forty-nine days of the Sefirah are completed. Although Shloh (beginning of Shavuos tractate,) Mogen Avrohom (ibid.) and others maintain that we are only concerned with making kidush and eating before nightfall and not with reciting Maariv many do wait.
As far as women lighting candles before or after nightfall, there are different traditions. Lehoros Nossan (7: 31) explains that even though women are exempt from the time linked positive commandment of Sefiras Haomer, waiting until nightfall in Shavuos is not a direct result of complying with this mitzvah. Rather it relates to the fact that the date of Shavuos is not mentioned in the Torah but depends on the omer counting, therefore to follow that dictum, we should light candles after completing the count.
Horav Shlomo Miller's Shlit'a opinion is that one should follow his family tradition. When that is not known, he suggests to light early as with all other Yomim Tovim. (He quoted Shulachan Oruch Horav that mentions to have in mind receiving only Tosafos Yom Tov and not the kedusha of Yom Tov Itself)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 6/3/2014 3:48 PM |
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#558 Bar the Shtar
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Q. Could the giving of the kesuva to the kalah be considered as kidushin?
A. Orchois Chaim (beginning of Hilchos Kesuvos) suggests that the giving of the kesuva to the kallah in front of the witnesses constitutes an act of Kidushei Shtar or kidushin done with a document since the kesuva does contain the wording of kidushin. The fact that some Poskim do not require the giving of the kesuva directly to the kallah but consider the acceptance of her relatives as sufficient, would seem to contradict the above (Hanessuin Kehilchoson 11: 223 n.555.)
Horav Shlomo Miller's Shlit'a opinion is that not only is this second act of kidushin unnecessary but also ineffective, since the chosson and the kallah are unaware of it and the kesuva was not written with the intention of kidushin. However, the Mesiras Hakesuvah per se, as part of the Kesuvah ceremony is correct.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/3/2014 10:51 AM |
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#557 To Tarry or to Marry?
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Q. (When the ring went missing… see prior question.) Would it not be better for the chosson to take a coin or any other object of his belonging and avoid the wait?
A. The officiating Rabbi may have opted to wait until the ring was brought, presumably since any other object used may not have been truly acceptable to the Kallah. However, Horav Shlomo Miller's Shlit"a opinion is that it is better to explain and convince her to accept now something else of value available and then later receive the ring, rather than wait and create such an extended hefsek (see Rosh Kidushin 1: 20.) He recommended that all Mesadrey Kidushin should inspect the kidushin ring prior to reciting the brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/3/2014 10:50 AM |
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#556 The Missing Ring
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Q. I attended a chupah where the chosson thought he had the ring in his pocket but at the crucial moment after the rabbi recited the first brochos, he remembered he left it home and he send urgently someone to fetch it. The rabbi proceeded meantime to read the kesuva and to make time he delivered an impromptu drasha too. Eventually the ring was there and the ceremony came to an end. Was the wait of almost a half an hour a hefsek and required a new brocho?
A. Rishonim disagree on the classification of Birchas Eirusin or the brocho prior to the kidushin realized by the giving of the ring. Rambam (Ishus 3:23) maintains that it is a Birchas Hamitzvos similar to all blessings recited before the performance of any mitzvah (See also Ribosh 98). However the Rosh (Kesuvos 1: 12) regards this as a Birchas Hasvach or a praise and exaltation blessing. He thus explains the changes in the wording between this brocho and a common mitzvah brocho.
Shulchan Aruch (E.H. 34:1) rules to perform the kidushin after reciting the blessing. Bais Shmuel (ad loc. 4) explains that there are Poskim that maintain that the brocho should be recited after the giving of the ring (in case she changes her mind), therefore he rules that on the onset it is better to recite first.
If a hefsek or interruption between the brocho and the kidushin requires repetition of the blessing would depend on whether this is a Birchas Hamitzvos where the rules of hefsek apply or a Birchas Hashvach. When the hefsek is done by the Rabbi or the Kalah, most Poskim maintain that no new brocho is necessary as this is the Choson's mitzvah (Otzar Haposkim 34: 1: 1.) If the Choson interrupted, some rule that the brocho should be repeated (Shaarei Brocho 62: 3).
Horav Shlomo Miller's Shlit'a opinion is that in this particular case no repetition is necessary since the hefsek was done for the benefit of the kidushin and they were constantly engaged in the proceedings with no hesech hadaas.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/3/2014 10:49 AM |
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#555 Getting Rid of the Proof
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Q. (Do you have to save articles of Torah…) How about the discarded proof prints from a printing shop?
A. See above question regarding newspapers and magazines. Meshiv Dovor (2: 80) maintains that one could even burn or destroy those proof-prints since they were from the onset printed not for keeping but to be disposed off. Destroying them will prevent their constant desecration while becoming litter on the streets or dumps.
Horav Shlomo Miller Shlit"a advises that if they have Hashem's names or psukim they should preferably be buried. When this is difficult they could be disposed off as with newspapers and magazines, mentioned above.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/3/2014 10:47 AM |
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#554 Burn or Bury?
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Q. Does Hashem's name or pesukim printed by non-believing Jews or non-Jews require genizah or can they just be thrown away in the garbage disposal?
A. See prior question in regards to newspapers and magazines.
The Rambam, Yesodei Ha-Torah (6:8) and Shulchan Aruch (Y.D. 281:1) rule that a Sefer Torah written by an apikoros must be burnt since we are sure that it was written with idolatrous intentions. However the Sefer Torah written by a non-Jew should be placed in the g'niza. Noda Beyehuda (Y.D. 2: 182) maintains that when the Gentile writes or prints on behalf of a Jew or when he is not aware or does not understand what he is writing or printing, we do not suspect that his intentions are for idol worship. His acts are considered merely mechanical acts and therefore the printed material can be used. (See Piskey Teshuva Y.D. 281: 1)
Horav Shlomo Miller's Shlit"a opinion is that a secular printed work containing Hashem's name, could have likely been printed by non-Jews therefore it should be treated when possible with respect and placed in the g'niza.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/3/2014 10:46 AM |
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Important Numbers
