Q. An elderly great teacher who has been the reader of the Purim Megilah for many years, and is an excellent reader, finds it difficult at his age to stand. Can he now read it sitting down? Does he have to be replaced by someone who is not close to his abilities? Can he at least lean on the Bimah?
A. Shulchan Aruch (O.H. 690: 1) rules that ‘Lechatchila - on the onset’ one should not read the Megilah for the Tzibur
or a Minyan while seating down.
However, Mishna Berura (ibid. 2) permits leaning when needed.
Horav Shlomo Miller’s Shlit’a opinion is to be stringent when one will not be able to remain standing without the leaning.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. When G’d forbid someone dies at home, one is suppose to throw away all uncovered liquids. Does that include also the ice-cubes therein?
A. On question 2284 regarding drinks kept in a hospital room when the patient died there, we wrote: “Poskim also permit water that carries an added commercial name, such as soda-water or mineral-water or has been changed by boiling or mixed with flavoring agents. (Beis Yitzchok Y.D. 150, Maharsham 3: 375, Divrei Malkiel 2: 94 and others).
Ice cubes should be similar.
However, Horav Shlomo Miller’s Shlit’a pointed that since the main reason mentioned for discarding the uncovered water is, that the Angel of Death may have poisoned the water when cleaning his sword after taking the life of the one who died. As is the case with other poisons, one would discard the ice that had contact with the water, as it may have been also contaminated.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Dear Rov, I reside in Mexico City were the Rav Shlit’a was Chief Rabbi for many years. Earthquakes are very common in our city, sometimes small ones are felt more that once a day. Does one have to make a bracha when he feels them?
A. Mexico City is no stranger to earthquakes. In fact, the country trembles almost every day. This is because the west coast of Mexico is located along the so-called “Ring of Fire:” a horseshoe shape that curves around the edges of the Pacific Ocean.
Horav Shlomo Miller’s Shlit’a opinion is that as similar to the brocho recited on lightening and thundering, that is recited only when it is strong and imposing.
As the Talmud (Brachos 59a) teaches: “Thunder was created only in order to straighten the crookedness of the heart.” As few other natural phenomena can do, thunder wakes us up and reminds us we have an all-powerful Hashem, and to give us that occasional wake-up call. The same should apply to the blessing on earthquakes
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. See question above. Does one say a bracha when experiencing a killer or damaging large earthquake?
A. Shulchan Aruch (O.H. 227: 1) rules that on earthquakes as well as lightening and thunder, or on very strong winds
storms one recites the brocho of “Oise Maase Bereshis.” However, if he desires he may say; “Shekocho, Ugevuroso Ma’ale Oloim. His force and strength fulfills the universe.”
Although it may seem strange to bless Hashem for something that is usually destructive and harmful, however, the blessing is obviously recited by the ones that were saved and survived.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. History tells us that in Eretz Yisrael, roughly every one hundred years there is a very large earthquake, of magnitude 6 or above along the Dead Sea fault. Nadav Wetzler, an Israel Geological Survey seismologist mentioned recently that the last quake of that magnitude, 6.2 on the Richter scale, hit the Dead Sea valley in 1927, killing 500 people. Taking into account the terrible results of the recent earthquakes in the area in which so many thousands died, should we all say a Mi Sheberach on Shabbat in Shul asking Hashem to protect us from such tragedies?
A. Although we do recite on Shabbos a ‘Mi Sheberach” after Yukum Purkan for the benefit of the community leaders and others that work for the welfare of all needy members and bless them, usually we do not recite a particular ‘Mi Sheberach’ for the future protection of a specific tragedy that may happen, we just privately pray for them.
Horav Shlomo Miller’s Shlit’a pointed out to the gigantic earthquake predicted by Zechariah (14: 4); “And on that day His feet shall stand on the Mount of Olives, which is before Jerusalem from the east. And the Mount of Olives shall split in the midst thereof-toward the east and toward the west-a very great valley. And half the mountain shall move to the north, and half of it to the south.” The fact is that we do pray to be saved from the tragedies and suffering predicted before the Final Geulah
.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Dear Rov Shlit’a. Firstly as an active member of Bikur Cholim, thank you for your efforts in answering and providing help to the many difficult Shaalos and doubts involved in our days, especially in Canada, in not terminating the elderly, the sick and the patients that feel they have no hope.
I have a Shaila that happened to me as I was visiting a patient in hospital. When I was there, there were two doctors that were talking to another Jewish elderly patient nearby in the presence of a family member, They were reviewing some forms signed by the patient in which, as I was listening to, agreed to have his life terminated. The reviewed the signature of the notary and then proceed to offer him a drink that would terminate his life, complying with MAID or medical assistance in dying.
I was kind of shocked and had a few Halacha questions. Firstly should I have protested? Then if that was not the recommended or proper thing to do, should I have approached and recited the Shema with him with some words of Viduy? Did I have to say the brocho od Dayan Emes? Stay and close his eyes and see about the Chevra Kaddisha?
How does one proceed with these Shailos that are becoming L’A so common in our Days?
A. Our Rabbonim disagree, Horav Dovid Pam Shlit’a maintains that it is best to protest and intervene that they should stop. While Horav Aharon Miller Shlit’a and Horav Nosson Hofman Shlit’a opine that protesting may cause the medics to call security and end in Chilul Hashem. Some mentioned that just approaching and reciting the Shema with him with some words of Viduy, may seem as an agreement to the procedure.
A third option may be just reading aloud the Shema and reciting Viduy and other Tefilos aloud without approaching the suicidal patient, so it may not seem as joining the suicidal-murder procedure.
Horav Shlomo Miller’s Shlit’a opinion is that he should just mention aloud that a good Jew does not kill himself and then walk away.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Does a woman from a Chassidik background that due to her tradition of Tzniyus and modesty usually goes out from the house covered completely, however, when at home she only covers as Halacha requires have to behave the same way, covering herself completely and properly when she is present only before Non-Jews (they are building workers at home) since after all this is not a one of the Seven Mitzvot they have to keep?
A. Horav Aharon Miller’s Shlit’a opinion is that she should behave in front of Gentiles in the same way as she would when facing Jewish men.
Talmud (Yuma 47a) relates that "Kimchis had seven sons, all of whom merited to serve as Kohanim Gedolim, (High Priests). The Sages asked her, 'What have you done to merit this?' She answered them: 'The rafters of my house have never seen the braids of my hair.' " Kimchis covered her hair all the time even when she was alone inside her house.
As is obvious from the story, Kimchis ways were over what is normally required.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. I was a guest by someone on Shabbos. He and his Rebbetzin were having a hard time opening a bottle and asked me if I could open it. What is the correct and courteous response can I simply reply that my custom is not to open bottles during Shabbos?
A. On question 4087 regarding the proper way to open the common grape juice bottles of our days, since one may be turning the cap into a usable utensil, as after the ring that attaches it to the bottle is broken and separated from the cap, it can be reused many times and should be considered as having created a new ‘Keli” or utensil which is prohibited on Shabbos.
We wrote that: Therefore, Horav Shlomo Miller’s Shlit’a opinion is that the best way to open the bottle of juice is by first making a hole with a pointed knife on the cap of the bottle, (carefully avoiding to destroy or obliterate any letters), thus destroying its value as a utensil. (see also Shmiras Shabbos K. 9: 61).
After, having done that you may be stringent and have two people open the bottle with a ‘Shinui’ or a different way of doing it normally. One may just hold on to the cap firmly without turning it, while another would turn the bottle itself and thus detach it from the cap.
However, Horav Shlomo Miller’s Shlit’a opinion is that this second step is unnecessary.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. In our large Shul there is a tradition that on Zain Adar (day 7 of Adar) there is a Seuda Given in honor of the Chervra Kadisha as is also customary in other places. The Seuda is open for all Shul members to attend, and to give honor and recognize the members of the Chervra Kadisha who sacrifice their time and effort and take care of the dead. Is this Seuda a Seudat Mitzva Chervra Kadisha that one should participate?
A. On question 3550 regarding the proper traditional way for a Chevra Kadisha to comply with Zain Adar, we wrote:
“There are different Minhagim and traditions particular to different communities and groups. Some have the custom of fasting and saying a special prayer or Tikun for the Seventh of Adar
It is also customary in many communities for the Chevrah Kadisha to observe the Seventh of Adar as a day of gathering for its members. A festive banquet is held and in some congregations the entire community participates. Rabbonim and community leaders attend and Gabaim and other leading members are appointed.
Changing times may demand new rulings and regulations that have to be compatible with Halacha to be debated and adopted for the coming year.”
Since the seuda is given for the most important recognition and encouragement of the great and sometimes very difficult work that the Chervra Kadisha accomplishes and besides, Divrei Torah and drashot are usually said by the attending Rabbanim, it is a Seudat Mitzva and one should participate.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Can one play hand clapping games with children or adults?
A. Horav Shlomo Miller’s Shlit”’a opinion is that it is better to avoid them since although it is a game done voluntarily, and usually it avoids hurting one another, it still involves hitting one another and sometimes that could be violent and painful.
Besides the inherent idea of clapping one another should be avoided even in a game
.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Women immersing in a mikva, when they recite the bracha have to place their hands over their middle to separate their upper part from the bottom. But how can they then recite with the name of Hashem a bracha, if with their hands they are touching at that same time the naked parts of their body?
A. Before they use their forearms to separate their body sections, they should immerse their hands in the mikva water and then not touch their bodies with their hands until they finish reciting the blessing.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. If we are planing to invite some travelling guest for the Purim Seuda and they may arrive after the Shekia (sunset), is the fact that they arrive and there is light in the house permit them in need to eat then as a well lighted room helps in other similar situations?
A. Although Poskim permit the use of light at night for certain mitzva needs such as Shechita done at night or even a court case or Get in case of need, it does not apply to regular mitzvos such as Tefila and Shema that have to be done during the proper day.
Horav Shlomo Miller’s Shlit”’a opinion is that the guest should eat his Purim Seuda even for breakfast in need.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. See question above. Dear Rabbi. My father L’A is about to have an brain operation to remove a tumor and it is programmed to take place on the Monday before Purim. He won’t be able to hear the Megilah on Purim. Can he hear it on the Sunday before (Purim this year is on Tuesday) with a brocho?
A. Shulchan Aruch (ibid) rules that it could be read before Purim without a brocho. Mishna Berura (20) mentions that he should gather a minyan.
Horav Shlomo Miller’s Shlit”’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. The Gemara teaches that when the month of Adar begins we increase our Simcha and happiness. How exactly is that reflected in practice? Do we do anything special or extra to comply with this mitzva? If not, what does it mean, since we always have to serve Hashem with happiness?
A. Indeed the Talmud (Ta’anis 29a) mentions that “When Adar enters, we increase joy." There is no mention of an increase in regard to meals eaten or other traditions to mark this time of Simcha, as would be expected.
Yet, Horav Aharon Miller Shlit’a remarked that there are some differences in Halacha, like what is mentioned in Shulchan Aruch (O.H. 688: 7) for one that is leaving for a trip where he will not be able to hear the reading of the Megila, he may prior to the start of his journey already read the Megila according to some opinions from the beginning of the month of Adar.
The other Mitzvos of Purim can only be complied with in the day itself. (See Mishna Berura ibid. 20).
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Hello Rav, Thank you so much for your timely response. I just want to clarify one issue please. You wrote "The accepted tradition in our days is that a person receiving an Aliya can recite the brocho following his own singular pronunciation, whether it is Ashkenazi, Sephardi, Chasidic etc"
From this I understand that a Sephardi at an Ashkenazi shul getting an aliyah could pronounce the letters as per the Sephardic pronunciation, but can he also say the version/nusach of the bracha for Sephardim (ie. in the after-bracha a Sephardi adds "et Torath" into the bracha). Is it proper for an individual to stick to his nusach for his aliyah bracha, when saying it publicly at a shul with a different nusach?
Thanks, Shabbat Shalom.
A. As mentioned in the prior answer in our days it is customary to follow one’s personal pronunciation when reciting the brochos for the Torah even when it is different than what the people of the shul use.
Horav Shlomo Miller’s Shlit”’a opinion is that the same applies when adding or removing words.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. A woman began Bentching Licht (lighting Shabbos candles) early. Is this a Neder that her husband can annul so she can still do Melacha (work prohibited during Shabbos)?
A. Horav Shlomo Miller’s Shlit”’a opinion is that she would require a proper Hatoras Nedorim done by a Beis Din of three correct people.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Kvod Harav Shlita, Being that there is a Issur (prohibition) of just owning and having in one’s possession false weights even if one never uses it to cheat or steal from anyone, is one forbidden to have a food scale that when the battery gets low the scale starts to be inaccurate? Even though currently the scale is only being used for personal use, one might use it to measure something being lent or sold to a neighbour. As soon as the battery starts to get low is there an obligation to remove the battery, or replace it?
With much appreciation.
A. On question 1205 we were asked the following; We learned recently on the Daf about not having false weights and measures. How about having them at home not for commercial purposes but just for preparing foods, or weighing oneself etc.?
To what we answered: “The Torah teaches us (Devarim 25:13-15), "You may not have a large weight and a small weight in your purse; you may not have a large measure and a small measure in your house. You must only have full and righteous weights and full and righteous measures.
Sefer HaChinuch (Mitzvah 602) writes “We are prohibited from keeping false weights and scales in our homes, even though we do not do business with them, lest they be a stumbling block before us.
This prohibition is likewise ruled by the Rambam (Laws of Theft 7:3): “One who keeps an imprecise measure or weight in his home or store transgresses a negative commandment.
The Shulchan Aruch (Choshen Mishpat 231:3) similarly records that possession alone is a transgression. The above is based on the Talmud (Bava Basra 89b) that extends the prohibition beyond the grocer: “Rabbi Yehudah said in the name of Rav: It is forbidden to keep an imprecise measure in one's house, even if it is made into a bedpan."
The above would prohibit the use and even possession of everyday scales and measuring devices found in homes: such as baby balances, bathroom scales, food scales, tape measures, baby bottles with volume markings, and so on. Many of these devices are imprecise to begin with, and the inaccuracy often grows over time. It seems unlikely that such a widespread and common practice could involve even a Torah prohibition.
However, Kesef Hakodoshim (231: 3) rules that the prohibition applies only to measures and scales that can and would occasionally be used for commercial purposes.
Minchas Shlomo, (3: 106), finds a possible reason for leniency in the ruling of the Talmud (Bava Basra 89b) and Rambam, (H. Geneiva 8:4) concerning locations in which the law requires that all commercial scales be stamped with a seal of approval. Under such conditions it is permitted to keep an inaccurate scale and measure, if it does not bear the stamp of approval.
Based on the above, Horav S. Z.Auerbach zt'l further writes that the same principle can be applied to everyday weights and measures, whose very form and image bears testimony to their imprecision. Just as the absence of an official stamp ensures that inaccurate measures are not employed for commerce, so the obvious appearance of a scale or measure as imprecise, is sufficient to permit keeping it.
Minchas Yitzchok (10: 149) also maintains that when a sign is written on a scale stating that it is not for commercial use, it is permitted. A similar ruling is to be found in Chashukei Chemed (Bava Metzia 61b) in regards to scales used for the separation of Terumos and Ma’asros.
Horav Shlomo Miller’s Shli’ta opinion is similar to the above lenient rulings.”
In your particular case care should be taken when the scale is used to measure something being lent or sold to a neighbour. One should then keep and use a tested scale weight to verify the accuracy of the balance at that time.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. A Bachur forgot to put Negel Vasser (water used for washing hands immediately after one wakes up from sleep) by his bed. May he ask a Cohen in the dorm to bring it to him, may he ask a Cohen to do basic things in the dorm like helping to bring in a suitcase or similar
A. On Shaila 3877 we questioned if one can ask a Cohen seating close by in a Seuda to pass over some food or utensil? Would using a Cohen for that purpose constitute a violation of the mitzva of ‘Vekidashto’ to honor and show respect to a Cohen?
To what we answered on question 2256 we wrote: “Poskim disagree if the mitzva of Vekidashto applies only to matters of Kedusha and holiness, as would seem from the words of the Talmud (Gittin 59b), ‘Sanctify him for all matters of holiness,’ or it extends to all occasions.
Maharsho (Nedarim 62a) depends the above on Rashi’s interpretation, that we are dealing even with items that do not have holiness, and the opinion of the Rosh and the Ran that maintain it applies to the distribution of the Lechem Happanim or similar.
Shita Mekubetzes (Nedarim ibid.) adds that the meaning of “Dabar Shebekedusha” refers to important and relevant matters, where honoring someone is significant and not to trivial acts, that don’t carry any esteem or recognition.
Tumim (15: 3) explains that the reason Poskim do not mention to give precedence and priority to a Cohen at judgment time, is because it is not a matter of holiness. Similarly, Pri Megodim (135: 1) writes that the serving of a Cohen first, refers to a Seudas Mitzva and not to a regular meal.
Horav Shlomo Miller’s Shlit’a opinion is that when possible it is better to honor a Cohen in all occasions when the kavod is meaningful, since according to many this is a Biblical mitzva. One should do so especially if the Cohen can also be regarded as being a Talmid Chacham.”
On our particular case Horav Shlomo Miller’s Shlit’a opinion is that if it is a Seudas Mitzva, when you are asking the Cohen to to pass over some food or utensil, you are asking him to perform a mitzva and ‘Vekidashto’ is actually being complied.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. Dear Rav Shlita. Is there any problem to teach my teenager son to do Hagba’a (lifting) on a Sefer Torah, when it is not during Krias Hatorah? Is there a Bizayon (embarrassment) to the Torah to take it out just teach and allow one to practice doing Hagba’a in an empty Shul without the pressure of the Tzibur, in order they have the confidence and technique to do it for real after Krias Hatorah? What is Rav Shlomo Shlita’s and the Rav’s opinion on the matter?
We appreciate the Rav’s hard work in all the Teshuvos! As well as Rav Miller and the other Rabonim on the panel!
A. Horav Shlomo Miller’s Shlit”’a opinion is that when he takes out the Sefer Torah he should first read at least one posuk of the Torah before practising the Hagba’a.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Q. An elderly and ill individual that only goes these days to shul for Mincha on Shabbos being taken on a wheelchair. This next Shabbos is Parshas Shekolim, since he will not be there in the morning when that parsha is read, can it be read for him especially by Mincha, at it is close to Teruma and he would not hear it otherwise?
A. Birkei Yosef (685: 3) rules that if Parshas Shekolim was not read during Shabbos morning it should not be read after Musaf for individuals that did not heard it before.
The reason given is that unlike Parshas Zachor that constitutes a personal obligation for all. However Shekalim is similar to the reading of the Shabbos parsha itself and requires a Minyan. See similar ruling in Piskei Teshuvos (685: 2).
Horav Shlomo Miller’s Shlit”a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
Important Numbers
