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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 4033 Clear the Smoke
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Q. Our large family (we have B'H nine children) are taking Iy'H a trip from Mexico D.F. (City) to Monterrey to visit family there. The trip takes about 14 hours. Since it is during Chanuka, can we light at least one candle in the bus while it is moving? There is a smoking section on the back of the large bus. We likely can do it if we take with us a small metal box, where we can place a candle and we hold it by the window (as it is supported by the frame or other surface). If the bus is moving do we comply with the mitzva?
A. On question 1226 regarding someone vacationing cross country in a trailer, if he can he place his menorah by the window and keep travelling during the half hour, while it is lit, we wrote: "Orchois Chaim (quoted by Beis Yosef O.H. 677), maintains that one sailing in a boat recites a brocho for Ner Chanuka. Although, Rashi (Shabbos 23a) seems to say otherwise, Avnei Yashfa (O.H. 5: 94: 2) explains that the Orchois Chaim refers to someone travelling inside a boat’s cabin.
Horav Tzi Pesach Frank zt”l (Mikroei Kodesh – Chanuka 18) also rules to light on a ship with a brocho. (See Igrois Moishe Y.D. 3: 14: 5 and next question).
Maharsham (4: 146) asserts that one should light Chanuka candles while travelling on a train, since there is no requirement for an established house (diras keva) as you do need for mezuza. Aruch Hashulchan (O.H. 677: 5) also maintains that you recite the brochos while the train is moving. Shearim Metzuyanim Behalacha (3: 139: 13) deduces from the above, that you are also obliged on ner Chanuka when travelling by plane.
See questions 666 and 1212 on this forum as how to comply when flying. See also question 418 about kindling in a car.
Horav Shlomo Miller’s Shlit’a opinion is that one should light the menorah with a brocho when travelling in a camper. If possible, one should stop the vehicle for the half hour of compliance with the mitzva."
In your case, since the bus is also not used even as a temporary home, and besides the enviroment in the smoking section of the bus is not recomended for the children, it is better to ask a friend to light for you and in your name at your home.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a.
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Posted 12/22/2022 11:50 PM |
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# 4032 The Weak Wick?
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Q. Kvod Horav Shlit'a. Can one use the threads of old discarded Tzitzis as wicks for Chanuka candles? Is it even recommended to use them as wicks?
A. Talmud Suka (51a) teaches that it was customary to use old and discarded pieces of holy clothing from the Cohanim that were used during the Avoda in the Beis Hamikdosh as wicks for the lights of the Simchas Beis Hashoeva. It is also customary to save and use the Lulav, Hadassim and Arovos that were left over after Sukos for burning the Chometz during Erev Pesach.
See Rema (664: 9) that we save used Arovos and use them to bake matzos. The reason mentioned (Talmud Shabbos 117b) that RavAmi and Rav Asi would make a meal of the bread that was used for an Eiruv, stating since it was used for one mitzva, let us use it for another.
It would therefore seem reasonable to use the discarded threads of Tzitzis as wicks.
An important issue is if the treads made of wool are proper material for wicks. Regarding Shabbos lights Shulchan Aruch (O.H. 264: 1) rules they should not be used as the flame flickers. Yet for Chanuka lights they are permitted. (See Shulchan Aruch 673: 1). Some maintain that they can actually be treated for proper burning.
Horav Shlomo Miller's Shlit'a opinion is that if indeed they light well they can be used.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a.
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Posted 12/22/2022 11:48 PM |
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# 4031 Chanuka Showtime
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Q. See question above. Dear Rov I wonder did you not once wrote that one should avoid using flame-lights of different colors, so why is this case different.
A. Indeed on question 684 we addressed the following Shaila:
"Dear Rabbi, I teach sciences in a frum school. I was teaching about the way you can create a variety of colors in flames by adding different chemicals to the fuel. One of my students was wondering if you are permitted to add them to the oil or the candles of Chanuka. Since the effect is quite attractive and striking, would this be a hidur mitzvah or a greater persumei ness?"
To what we answered:
"Remah (O.H. 673: 1) rules that one should light preferably with olive oil. Mishna Berura (ibid. 4) quotes Mahari Brin (or Bruna) and the Maharal, and explains that the reason is since the miracle of Chanuka occurred with the traditional olive oil used in the menorah of the Bais Hamikdosh, the mitzvah of lighting the candles should resemble the original as much as possible. Eliahu Rabbah (ibid. 2) maintains that this applies even when the olive oil is costly, although other Poskim disagree.
Therefore Horav Shlomo Miller’s Shlit”a opinion is that although the lighting would be acceptable if the flame coloring additives mentioned were to be added, it is preferable to use the most pure olive oil available."
However, in our case it is a single color variation that is common to many metal Menoras.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a.
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Posted 12/22/2022 11:45 PM |
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# 4030 Fear No Colors
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Q. I have an old cooper Menorah that has a thick loop of cooper wire on each cup to hold the wick. When I light it the flame, as expected turns greenish. Is that a problem since the flame looses its natural color?
A. Horav Shlomo Miller's Shlit'a opinion is that it does not matter and it can be used.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a.
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Posted 12/22/2022 11:43 PM |
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# 4029 Sing the Full Praise
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Q. Dear Rabbi. As we spoke I render also religious services at an old age home. I have great concern when the elderly recite Hallel, as they do now during Chanuka and before they begin they say the bracha. Since I understand that even when missing one word of Hallel, if one does not repeat and say it correctly the bracha at the beginning will be rendered in vain (Levatala). Should I not then stop the people of saying that bracha?
A. Indeed Mishna Berura (488: 2 - 3) debates if when a word of Hallel was missed if the brocho recited is considered in vain. Kovetz Halochos (17: 12) and others rule that it is a brocho in vain. and one should be careful not to miss any words of Hallel.
Horav Shlomo Miller Shlit'a suggested that you should say aloud the brocho and announce that they listen and comply with it. The Rov added that you should preferably also recite the whole Hallel aloud for them and they should say it together with you.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a.
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Posted 12/22/2022 11:41 PM |
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# 4028 More Immersing in Immersion
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Q. One who would be extremely uncomfortable immersing in front of others may he immerse in the middle of the night on Erev Shabbes, Rosh Hashana, Yom Kippur or Yom Tov when the Mikvah is for sure empty?
A. As mentioned in a previous answer already, if the Tevila can't be made on Erev Shabbos or Yom Tov day, in need it can be done on the previous night.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu
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Posted 12/19/2022 7:36 PM |
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# 4027 Be Eidl with the Dreidl
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Q. See question above. Is it permitted to play 'Dreidel' for money?
A. Mishna Berura (322: 22) prohibits playing card games for money. See also Shulchan Aruch (C.M. 62).
Nitei Gavriel (51; 3) rules that even with family members that would forgive the losses, one should not play for money, unless at the end of the game all the monetary wins are returned.
However, he mentions that for just a few coins and very small monetary amounts, people are lenient.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:46 PM |
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# 4026 The Meaning of the Spinning
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Q. What is the reason and the meaning for kids playing with a 'Dreidl' on Chanuka, Should it be encouraged? Can adults also play?
A. A common reason mentioned by many is that the ancient Greeks forbade studying the Torah, so the people would gather together in secret. If the Greeks interrupted them, they would pull out the dreidels and pretend that they had gathered to gamble. (Minhagei Yeshurun ( 9: 4), Shefa Chaim 2: 283, Taamei Haminhagim and others)
We find that many leading authorities of Ashkenazi Jewry played briefly the Dreidel game, including Chassam Sofer, Rav Meir Mifremishlan, the Tzanzer Rebbe and others (see Miminhagam shel Gedolei Ashkenaz, Chap. 3, no. 8; Siach Sadecha, Ki Tissa p. 164, Nitei Gavriel 51: n. 2).
Peleh Yo’etz (p. 90) also notes that many Rabbonim of Ashkenaz and Chassidic communities played Dreidel during Chanukah, to publicize the miracle.
In Chassidic circles the dreidel was treated with utmost respect, and many authorities write of the secrets latent in it. In his Laws of Chanukah (1:2), for instance, Rabbi Nasan of Breslev writes how the idea of the dreidel is to “descend in order to ascend,” allowing the righteous to reach a unique elevation on Chanukah.
Others explained the nature of the game. The Bnei Yissachar writes that the reason a Dreidel is spun from the top, whereas the Purim gragger turned from the bottom, is related to how each of the miracles were effected. On Chanuka the miracle came from above, directly from Hashem. However, on Purim the miracles were brought about by the actions of Esther, Mordechai and the Jewish people from below.
In a Different Light: The Hanukkah Book of Celebration, writes that a number of rabbis also developed elaborate numerological (Gematria) explanations for the Dreidel game, using the numerical equivalents of the letters on it. For example, the sum of the numerical values of nun, gimmel, hey and shin is 358, which is also the numerical equivalent of the Hebrew letters spelling Moshiach. the Hebrew word for Messiah.
A more simplistic explanation for the adaptation of the custom is suggested by the Aveni Nezer (see Piskei Teshuvos, Vol. 6, p. 463). In his view, the custom evolved from the special atmosphere of Chanukah, when all members of the family get together for lighting the candles so as to publicize the miracle. To ensure that the children would not fall asleep, the dreidel game was canonized as a custom.
Others, have argued that the letters nun, gimmel, hey and shin are supposed to represent the four kingdoms that tried to destroy the Jews in ancient times: N = Nebuchadnezzar (Babylon); H = Haman (Persia); G = Gog (Greece) and S = Seir (Rome).In reality, historians write that the Dreidel is not a Jewish invention, but is instead an adaptation of a centuries-old game played in many cultures.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:42 PM |
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# 4025 Learning about the Right Teaching
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Q. Dear Rov. I have been teaching for many years now, a very satisfying and self fulfilling Gemora Shiur every night to a group of well learned Baalei Batim of our shul. I have been asked recently to give a Shiur of Hashkafa to an important and larger group of Kiruv people that are trying to become Frum. Since I can't teach both, should I leave the first group ad attend to the second group that involves the great potential of Kiruv?
A. It would seem reasonable that if you assess yourself as being able to be successful and be Mekarev many people, you should try to find someone that can teach your original group and you try to merit the great mitzva of Kiruv, as the end result could be the bringing close to Torah of literally hundreds or even more people.
However, Horav Dovid Pam Shlit'a, Horav Aharon Miller Shlit'a and Horav Kalman Ochs Shlit'a are of the opinion that maintaining the proper Torah Shiur takes priority.
Yet, you should see that the proposed Kiruv Shiur is indeed properly taken care of and given by the right trained Rabbi.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:37 PM |
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# 4024 No Amen to that Amen
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Q. See question above. Is it prohibited to answer Amen in such a case?
A. As we mentioned on question 482 and others, most Poskim maintain that we do not equate an electronically reproduced sound with a natural voice, one who hears a brocho (blessing) by phone, zoom or over a microphone merely knows that it has been recited at that moment, but has not actually heard it.
The case is analogous to the Great Synagogue of Alexandria (described in Sukka 51b), which was so large that many congregants could not hear the leader. In order that they would know when to answer “amen,” someone would wave a banner to indicate that the leader had ended a brocho.As is mentioned in Talmud (Suka 51b) in regards to the flag signals of the well attended Great Synagogue of Alexandria, we do answer amen even when we did not hear at all the recited brocho, as long as we are aware which brocho is being recited.
Horav Shlomo Miller’s Shlit”a opinion is that under the chupa, where there is a requirement to be yotze with the first two brochos of the Rov, even when the Rov who performs the ceremony is reciting the brochos using a microphone, since he is so close to the Chosson and Kallah and they could hear him clearly anyway, they comply with his blessings, as they do not need the loudspeakers at all.
Minchas Shlomo (1:9) writes that one should not answer Amen to a brocho heard on the phone, and he considers this an Amen Levatolo (a wasted Amen). He explains that in the shul in Alexandria everyone was together in one building, but if one is miles away there is no connection to the person who recited the brocho, therefore amen cannot be said.
Horav Eliashiv zt'l (quoted in Avnei Yoshfeh 1: 9) equates hearing a brocho over a telephone or radio to receiving a telegram that someone will recite a brocho at a certain time. Just as we would never think of reciting amen in such situation, so, too, a zoomer is removed from the brocho recitation and he should not answer Amen.
HoRav Moshe Shternbuch Shlit'a (Teshuvos Vehanhagos 1: 155) similarly rules that one should answer “amen” only when close enough to at least hear the natural voices of other people answering amen to the brocho, but not when hearing it from extremely far away.
Indeed it seems that there is indeed a prohibition of answering Amen in vain as when it is not required.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:34 PM |
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# 4023 When in Rome do as the Roman's do?
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Q. I am Ashkenazi and belong to a group of Chabad ladies who get together on zoom to say morning brachas and learn. Their tradition is to say amen after each line in the priestly blessing. My minhag is to say kayn yehi ratzon. Is it a problem if I follow their minhag and say amen?
They do not pause to allow others to say Baruch hu Baruch shemo and I was wondering if being on zoom would be a reason to not do it or if it is generally something meritorious to say.
Also, can I still say amen if my microphone isn't working properly and they can't hear me?
A. Regarding learning Torah, Shiurim and celebrating a Siyum even on Erev Pesach on question 531 we wrote that if one learned the Masechta (Talmud tractate) to be finished and is on his way to the siyum he could join the siyum via telephone or online.
However regarding reciting Tashlich via zoom on question 2845 we mentioned: "Horav Shlomo Miller’s Shlit’a opinion is that one should not. The reason is that reciting Tashlich requires being next to a body of flowing water, and is similar to other mitzvos, where the presence of the article, place or situation that brings about a blessing or Tefilah, has to be real.
After all one recites a brocho only on real lightning or thunder, Kiddush Levana only when actually seeing the moon and not a picture or reflection of it, or listening to the Megila and answering Keddusha or Kaddish only when the voices are real and present.
In regard to answering the 13 Middos when saying Selichos via zoom on question 3898 we wrote that they should not be recited since; "Usually, any zoom contact does not contribute to mitzvos that require a minyan."
Although, Igrois Moishe (O.H. 4: 91: 4) debates the issue in regards to answering amen for a blessing heard via telephone or loudspeaker. It is practically accepted that one does not. Therefore, one should not answer Amen, Baruch Hu Ubaruch Shemo, Kedusha or Kadish when hearing it by phone, on line or zooming.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:29 PM |
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# 4022 No More Kissing
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Q. I heard something very astonishing. That a Rabbi during a Torah class said that you should not kiss your children after they have been playing vigorously and hard. Could that really be true? Why?
A. The above is likely based on a rule of Shulchan Aruch (Y.D. 116: 4) and Yerushalmi (Terumos 4), that human sweat is deadly poisonous with the exception of the sweat on the face. Taz (ibid 2) mentions as a way for remembering the above the verse (Bereshis 3: 19) "By the sweat of your brow you will eat bread."
Indeed, Psokim Uteshuvos (116: 2) and others quote the above as a source of not kissing the body of a sweating person.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:28 PM |
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# 4021 A Right Kaddish Wish
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Q. At our shul I noticed that someone at random will usually, but not always, say the kaddish after Aleinu by Mincha even if no one is saying kaddish for a Yahrzeit. Is this correct? Can a Ger say this particular kaddish?
A. Mishna Berura (O.H. 55: 5) quoting Beis Yosef mentions that we recite a minimum of seven Kadeishim every day as mentioned in the verse (Tehilim 119: 164) "Seven times a day I praise You for Your righteous judgments." He mentions that one of the four Kadeishim dedicated to Shacharis is said after Aleinu.
He counts two Kaddeishim for Mincha one said before the Amida. and one after, but no Kaddish after Aleinu.
Poskim mention that one should avoid reciting unnecessary Kadeishim, being in a way similar to repeating unnecessary blessings that is indeed prohibited. However, in practice it depends on the traditions of each congregation and usually a Kaddish is added after Aleinu not only when there is an Avel that recites Kaddish, but also if someone that has that tradition is present and wants to say it.
A Ger can recite this or any other Kaddish as part of the Tefila. However, on question 3761 regarding if a Ger should recite Kaddish for his dear father that did not convert, but was very good and helpful to him, practically from the ‘ Chasidei Umot Haolam’, (righteous of the nations) since in Halacha, once he converted he lost the familiar connection to his father, we wrote: "Z’kan Aharon (2; 86) maintains that although it is for many a surprising tradition, it is proper in such a case to recite Kaddish for his Gentile father, although it is not an obligation.
Mimamakim (3: 8) deals with reciting Kaddish for a non-Jewish woman, that saved the life of many persecuted during W.W.11.
Horav Shlomo Miller’s Shlit’a opinion is that a Ger should not recite this Kaddish for his father"
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/15/2022 10:26 PM |
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# 4020 Get Your Act Together
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Q. Last year we were travelling during Chanuka and stayed in a hotel on the road one night. We took a Menorah but some of our olive oil spilled. We had B'H a box of candles. In that case is it better to use the oil for some lights of the Menorah and the rest use candles, or should we have used on that night only candles?
A. Be'er Heitev (673: 1) quotes Sh'vus Yaakov (1: 37) who maintains that one should avoid lighting a Menorah partially with oil and partially with candles as it may appear that two different people used that Menorah. See also Nitei Gavriel (18 :21)
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/11/2022 6:02 PM |
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# 4019 A Vote on Thanks?
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Q. See question above; Do I have to say Hagomel and also give a Seudas Hodoah?
Can I avoid telling others what happened to me? I don't want my wife and kids to worry. (that is why I'm sending these Shailos to you. My family as opposed to me, don't read any Ask the Rabbi)
A. On question 10 regarding when to recite Hagomel we wrote: "In Shulchan Aruch O.CH. 219,9 and Mishna B'erura 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 Piskei Teshuvos 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.
In our case Horav Yaakov Hirschman, Horav Dovid Pam and Aharon Miller Shlit'a maintain that following the above no Hagomel brocho should be recited. However, one may say it without Hashem's name, or join someone reciting that brocho and ask him to have you in mind.
As far as telling others it can and should be avoided, so not to cause pain to the family.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:24 PM |
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# 4018 The Tribe of the Bribe
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Q. Dear Rabino and friend (This question was translated from Spanish). I have some questions on an area that I know you are very familiar with, from the days you were the Chief Rabbi in Mexico.
As you know, I'm a Shochet and also a Yeshiva teacher in the city. Recently as usual, I went to Shecht in the middle of the night (we ended about 3.00 AM) and as usual we don't clean at all at the abattoir as the bathrooms and showers are most disgusting and dangerous. We leave as we are dressed. I was dropped off by the Mashgiach driving me to my building, but he had to stop a block away since the road was being fixed. To my very bad Mazal, I was stopped by a police patrol that was shocked by my extreme bloody looks (clothing, face and hands). Then they searched the bag I was carrying discovering my huge bloody sharp knifes. As much as I tried to explain to them that I was a religious 'Matador' they totally did not believe me and were only ready to arrest me. Especially since they had recently, as is usual, encountered some severe stabbings in the neighbourhood.
What one usually does in any such situations is just take out some cash and bribe the officers. Again to my terrible Mazal, I had forgotten my wallet at home. Now as you well know, for anyone ending at a police detention jail in that city in the middle of the night, it means very likely the worst possible experience, that not only can involve severe beatings, but likely even terrible molesting, especially with my peyes and frum Jewish looks.
Then a miracle happened. By now it was a true Nes Godol. I remembered that I still had in my pocket an envelope, that a donor at davening had given me for the Yeshiva the last night. I offered it to the 'officers' and as usual they let me go.
I have a number of Shailes
Was it permitted for me to use that money that was given for Tzedaka? and what do I do to repay properly?
A. Horav Dovid Pam and Horav Aharon Miller Shlit'a maintain that since this was a case of Pikuach Nefesh or danger of life, it was permitted to use that money.
It suffices just to restore it to the target institution. Nothing has to be added.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:21 PM |
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# 4017 A Fly in the Ointment
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Q. I have some left over olive oil from last year, but some little flies landed inside. Can it be used during this Chanuka iy"H?
A. As far as using oil that was left uncovered (assuming that it was the reason some flies landed inside) on question 2969 and 2969 we mentioned that most permit.
Regarding just the presence of flies or a fly, even when left a small time uncovered as is most usual, Nitei Gavriel (18: 11) permits.
Horav Aharon Miller Shlit'a explained that although it may be for some a bit repugnant for eating, it is not when just used for lighting.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:17 PM |
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# 4016 Leave it Alone
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See last question Q. Thank you for your fast answer. I have other doubts regarding the above since I see that many very religious people don't seem to care much about the above danger. Also why is the Mezuza not a protection?
A. Kaf Hachaim (239) mentions that the above applies even when there is a proper Mezuza. However, Eishel Avrohom is then lenient.
Horav Aharon Miller Shlit'a mentioned that the reason why few people seem to care these days about the above danger, is that many Poskim maintain that the above only matters when sleeping a house that is totally dark and not in a place that is lighted even by the moon or even by another slim light.
Recently we mentioned that change in lighting by a Shaila regarding Shabbos candles lighting in bedrooms. It is most common in our days that total darkness is non-existent, as the light from the street. corridors, electric clocks, phones, night lights, adjacent rooms etc., avoids it and therefore the danger mentioned does not apply. (See Eishel Avrohom 239, Daas Torah ibid., Dovev Meishorim ibid., and others)
In addition, some are of the opinion that the danger pertains only to lone houses in the fields. (See Betzel Hachocmah 4: 76)
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:14 PM |
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# 4015 Time Alone Will Tell
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Q. Dear Rabbi. I heard that it is forbidden to sleep in a house or a room all by yourself, since it is a 'Sakanah' or dangerous; is that true? Does it apply to women also?
A. Indeed, Talmud (Shabbat 151b) teaches that 'It is forbidden to sleep alone in a house and whoever sleeps alone in a house will be seized by Lilith (the mother of all demons, according to the Zohar - Pekudei 276b). The above is quoted also by Mishna Berura (239: 9).
However, Meiri (ad. loc.) mentions that if one finds himself in such situation, he should have trust in Hashem and engage in Torah learning, which affords outstanding protection.
Knesses Hagedola and Magen Avrohom (ibid.) maintain that it applies even for sleeping alone in a room.
Aruch Hashulchan (ibid.) is of the opinion that it does not apply if there are other people in the house
Kaf Hachaim (ibid.) mentions that it applies also to women.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:08 PM |
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# 4014 Soaking Wet Question
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Q. When immersing on Shabbos, is it permitted to wear ones undershirt or wrap a towel around himself while still partially in the Mikva, in a way that they will get wet?
May one put on his clothing with wet hands?
A. Rema (O.H. 301: 46) rules that one may not walk close to a place where one may slip ans fall in the water and come to squeeze out the water from his clothing.
Poskim indeed warn of walking close to a slippery are next to a swimming pool or a lake for that reason. (See 39 Melochos p. 724 and others).
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a
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Posted 12/8/2022 10:07 PM |
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Important Numbers
