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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 3192 Outwitting the Smart Lights
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Q. I live in a building that uses in the halls a new type of electric bulbs. When one comes close to them they go brighter and then, as one walks away they dim. It is an individual process of each bulb. Can these be used during Shabbos? I find it extremely difficult to have to move to another building.
A. Presence sensor "Smart Lights' are divided into two kinds. They can be activated by motion sensors, and sensors that actually detect the infrared radiation emanating from people around them. These components are usually referred to as infrared sensors, or Passive Infra Red (PIR) sensors.
On question 675 regarding walking down a street on Shabbos and being careful when to not activate motion sensor lights, we wrote:
"Shemiras Shabbos Kehilchoso (23: 53) quoting Yesodei Yishurun (5: p. 160) prohibits entering through an automatic door operated by a sensor. A light likewise turned on would be similar. However when there is already enough light in the street and the additional one being activated by the sensor is unnecessary, it becomes a case of Pesik Reisho Delo Nicho Lei or a sure consequential act that provides no benefit, which Poskim permit when it is not intentional. Some Poskim would permit walking by the sensor even when the light provides benefit, if one closes the eyes (39 Melochos p. 1215.)
Horav Shlomo Miller’s Shlit”a opinion is that one should try to avoid activating the sensor when possible and to cross over to the other side of the street. When that is not an option it is permitted, if it is unintentional."
The Rov maintains that the same would apply to the new Smart Bulbs. However he recommends using the infrared activated bulbs over the motion activated.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/27/2021 10:18 PM |
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# 3191 That is So Cool
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Q. I became aware that the cool water being pumped out of Lake Ontario and other major cities, before it reaches the treatment stages, is also used for cooling the pumps themselves and the motors that operate them. Is that not a case of water that 'Naase bohem melacha' or work was done with them, that becomes disqualified for Netilas Yodaim or washing hands before eating?
A. On question 2044 regarding washing Netilas Yodaim in places like Las Vegas and some counties in California, where literally the treated water goes from the toilet to the tap, Even if not contaminated, why should it not be disqualified as water that was used for work (cleaning, washing and drinking from it etc.), we wrote:
Poskim maintain that if the water was treated and recycled directly into the tap, it would be disqualified for Netilas Yodaim (Lehoros Nossan 10: 23, Kovetz M’beis Levy 5: 6). However, it is common that the water is reclaimed into a lake, from where it will be extracted for house use.
The above Poskim opine, that since it ends in contact with the ground and is further filtered by it, and then extracted from the underground of the lake, it is considered having gone through a “hamshacha” process, as water for a mikva is transformed by having it run over the ground. This constitutes “ponim chadoshos” or new fresh water and is permitted for netilas yodaim (See Piskei Teshuvos 160: 16: n. 58). Horav Shlomo Miller’s Shlit’a opinion is similar."
The Rov explained that in our case, since the water being pumped is constantly connected to the lake, it does not become disqualified. This is similar to someone immersing his hands for Netilas Yodaim in a mikva, in which someone has immersed or in a lake used by boats and swimmers.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/27/2021 10:09 PM |
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# 3190 The Ring of Life
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Q. See question 3189 above. I heard that in Mexico City where armed street robberies are common, they permit carrying cash money on Shabbat in case one is assaulted and if he doesn't have what to give to his assailants, he may be shot. What is Horav Miller's opinion?
A. There are stories that after President Kennedy's assassination, and during other critical times, some Rabbis permitted carrying cash during Shabbos even in some Chassidic communities in the States.
Horav Shlomo Miller’s Shlit”a opinion is that one should better wear a fake gold ring, one can give away if confronted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/27/2021 10:02 PM |
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# 3189 Are you Afraid of the Shots?
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Q. I heard that Horav Miller Shlit'a opposes carrying a gun on Shabbat, even on places where there is a valid safety concern, I don't understand, doesn't Sakanat Nefashot, or the danger to life supersede other Torah prohibition? How about when walking to shul Friday night in Mexico City?
A. Historically, there were occasions when even in New York some permitted carrying weapons on Shabbos and of course it is common in Israel in Yeshuvim exposed or close to the border or Arab settlements.
Horav Shlomo Miller's Shlit'a opinion is that, if someone is concerned for his safety or survival, he should preferably stay at home and don't go to shul carrying a gun, especially in locations where there is no Eruv.
As I'm personally familiar with the situation in the south. The advise is, that one may preferably hire affordable security guards to walk him to shul and back, as is already common there.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/26/2021 10:29 PM |
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# 3188 Wait and Hear
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Q. On question 3187 above, even if one cannot comply with Tefilah, Shema or Brachot using using this technology, would he be able to use it on Shabbat just to communicate with his family?
A. On question 2928 (See also questions (2926-27). in regard to using a prosthetic electronic arm hand on Shabbos even when it is not connected to the batteries. we wrote:
“Horav Shlomo Miller’s Shlit’a opinion is that a melacha or work performed on Shabbos by using only the electrical charges that emanate from ones controlled and willing thoughts, collected by electrodes attached to the head, is considered a proper melacha.
However, for someone who does not usually use his thoughts for the creation of electrical discharges, it likely would be a melacha performed with a shinui or a significant deviation from the norm and therefore only Rabbinically prohibited. However, an invalid or paraplegic that uses this method to constantly move and perform other works, for him it becomes the norm and would constitute a Biblical prohibition.”
Therefore, the use of that bionic arm and hand, regardless whether it is done directly, by using the electrical discharges provided by the nerves or the electrical waves provided by the brain, would not be permitted during Shabbos. However, if one turned off the arm before Shabbos, and just wants to use it as a covering or dressing to look like others, it would be permitted."
The Rov added than in our case, since the technology is still developing into a practical stage that has different options, an Halacha opinion should wait.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 5/24/2021 5:39 PM |
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# 3187 Hearing Somebody's Thoughts
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Q. My father will because of cancer have his vocal cords removed. He will not be able to articulate any speech or words sound at all. Can he be yotze Keriat Shema and Tefilah by just moving his lips? Could he use other future types of creating voice by harnessing brain waves? (This possibility, which is already used in a reverse form for hearing and seeing, gives my father lots of much needed hope).
A. On question 1593 regarding if the mute (by the removal of the voice cords) can read shnaim mikra by using a voice vibrator that creates words, or if they can they make any bracha with it and have others answer amen, we wrote "Sha'ages Aryeh (6), Minchas Chinuch (420), et.al., maintain that the mute can only comply with tefila, shema, brochos, reading of the megilah etc., by listening to others and being shomea keoneh. (Keren Oiroh, Brochos 6b and others disagree in regards to krias shema). See Shulchan Aruch (O.H. 62: 3), Biur Halocho and Mishna Berura (ibid. 6) in regards to hirhur kedibur (thinking is as saying), that you do not comply with just thinking the words of the speech-involving mitzvos,
The way an Electrolarynx or artificial larynx speech works in its speech method, is that vibrations are generated pneumatically by an external battery operated vibrator, which is usually placed on the cheek or under the chin. It makes a buzzing vibration that reaches the throat and mouth of the user, who had a laryngectomy that removed his larynx (vocal cords/voice box). The person then modifies the sound using his/her mouth to articulate the speech. This method of speaking is quickly and easily learned, produces a strong sound, requires a device with batteries, and the use of one hand. (from; http; soundsdribrook.blogspot.com).
Horav Shlomo Miller’s Shlit’a opinion is that since without the external artificial vibrations, the mute would not be able to create by his own any speech, the words that he can now articulate are not valid in Halacha. Therefore, he would still need to hear the speech-involving mitzvos from others, and comply by being shomea keoneh. The same would apply to observing shnaim mikro."
Horav Shlomo Miller's Shlit'a opinion is that the same would apply on a future method of creating sound by using brain waves.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 5/24/2021 5:25 PM |
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# 3186 Testing the Test
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Q. I saw that there is a clinic in my neighborhood that does Covid testing on Saturday. If it is in walking distance and I don't have to do any melachos, can I go for a nasal swab?
A. Horav Shlomo Miller's Shlit'a opinion is that if needed it could be done. The Rov
recommended to check if the swab is placed on a solution that changes its color if a Covid infection is present. That change of color may be prohibited when the tester is doing it for you.
However, the Rov added that writing or recording results etc., is basically done for the technicians advantage, and in need will not affect.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 5/24/2021 4:53 PM |
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# 3185 Casting Aside Traditional Greenery
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Q. After Shavuos do the branches of the trees and flowers that were used for decorating the shul, have to be treated like the Schach or the Hoshanos after Sukos, and bury them properly?
A. On question 1882 we wrote: "Shulchan Aruch (O.H. 664: 8 and 21:1 and Shaarei Tzion ibid. 20) warn on not stepping on leftover mitzvos as leafs of Hoshanos or threads of tzitzis. Therefore Horav Shlomo Miller’s Shlit’a opinion is that leftover schach and arba'as haminim should not be thrown into the common garbage bin, since they were used for a mitzva. Rather they should be disposed in paper bags with the rest of leaves and branches that will end up being buried in land fills. They may also be double wrapped or bagged and then disposed off in the regular garbage."
However, Horav Shlomo Miller's Shlit'a opinion is that since decorating the shul with greenery is only a minhag and not a mitzva, the above restrictions do not apply.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 5/24/2021 4:43 PM |
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# 3184 Fuss the Feathers?
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Q. See question 3183 above. When the cat brought me a live bird it caught on Shabbos, there were feathers everywhere. Since I am allergic to them, I automatically cleaned them up. Then I wondered if they are mukztah and if I should have done it with a shinui. ( in an unusual way)?
A. Shulchan Aruch (O.H. 308: 34) permits removing muktza that is disgusting and revolting (Geref shel Rei). By the same token, one may remove objects that are detrimental to one's health.
There is also no prohibition of Meamer or gathering, as it only applies Biblically to earth-grown produce. (Rambam H. Shabbos 8: 5, Mishna Berura 340: 36), and other ancillary lenient issues apply.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 5/23/2021 5:54 PM |
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# 3183 For the Birds?
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Q. My cat brought me a live bird on Shabbos (door to backyard was open). Usually, when it does that on weekdays, I wrap it in a towel and release it before my cat kills it.- Fortunately, the bird went on its own into my garbage can, so as it recovered, I just took it while inside the can, back outside. I hope that wasn't trapping, or touching mukzah. Was it OK?
A. Mishna Berura (316: 9) maintains that when finding an ill rabbit that cannot move on the road, one should not take it, since he could be transgressing on the prohibition of Tzad or hunting Rabbinically. Biur Halocho (ibid.) adds that there is a prohibition of Muktza also.
Horav Shlomo Miller's Shlit'a opinion is that, since you did not catch or trap that bird, rather your cat did, you did not transgress any proscription. Releasing after it recovers to the outside is therefore permitted.
There is no muktza prohibition involved either since carrying it with the garbage can, is 'Tiltul Min Hatzaad' or indirect contact and since it is done with the purpose of not having the bird flying around the house and disturbing the dwellers, it is also letzorech mekomo and permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 5/23/2021 5:32 PM |
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# 3182 Watch Out for That Shemira
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Q. Can a woman be a Shomeres and watch over a deceased? Can the wife of the deceased do so?
A. Poskim disagree whether women can do shemira even for other women. Beer Sorim (2: 77) prohibits, while others permit for women (Zichron Meir on Avelus p. 218).
Horav Shlomo Miller’s Shlit’a opinion is that in need, when no men are available they can do shemira even for men.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
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Posted 5/20/2021 11:22 PM |
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# 3181 To The Last Drop
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Q. If one made a bracha on a drink and it spilled out, is one mechuyev to take a drop with his finger from the floor?
A. Horav Shlomo Miller’s Shlit’a advise is that he should rather take a drop from the container where the liquid was held, since it is likely that it still has some wetness in it. If not, if the liquid on the floor has an upper surface, that is still comestible, he could pick up a drop from it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/20/2021 11:17 PM |
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# 3180 Let The Minyan Count
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Q. If five people already davened and five need to daven, may one of those that already davened say a tefillas nedava so that there will be six mispallelim? May this be done in a case of need, such as where they will be very hurt by not having tefilla b'tzibbur?
A. Horav Shlomo Miller’s Shlit’a opinion is that davening a voluntary Tefila, would not create a communal Tefila Betzibur. Besides, the Rov pointed out that it is not recommended to daven in our days a Tefilas Nedava, since it requires kavana and complete intention in all the brochos, and that is difficult to achieve in our times.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/20/2021 11:02 PM |
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# 3179 Lost in the Wash?
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Q. My wife entered a bathroom during davening in order to obtain a tissue or piece of toilet paper with which to blow her nose. A local Rebbetzin told her that even in such a case she is supposed to wash her hands before continuing to daven.
I told my wife that this must be this Rebbetzin's personal Chumra, and I don't think it is necessary.
Am I correct?
A. On question 1723 regarding if someone puts his hand inside a bathroom just to turn off the light, if washing netilas yodaim is required, we wrote: "Poskim disagree if entering hands into a beis hakisei requires netilas yodaim. Maharsham (Daas Torah O.H. 4: 18) maintains that only in regards to entering the Beis Hamikdosh is a partial entry an issue.
Shulchan Aruch (O.H. 76: 4) quotes conflicting opinions whether one who puts a hand inside an opening on the wall of a bathroom, if netilas yodaim is required. Others (Ruach Chaim O.H. 3) are stringent and require proper three time washing from a vessel, or at least once (Ben Ish Chai, Toldos). Some opine that just the entering hand should be washed (Mishnas Yosef 5: 6).
Poskim argue that in today’s bathrooms, that are kept clean by constantly being flushed and rinsed, may not be subject to the same degree of ruach ra'a or spirit of impurity, that possessed the ones in the pre-plumbing era.
Although the minhag is to be stringent and wash our hands after entering them (Minchas Yitzchok 1: 60, Piskei Teshuvos 4: 19, et. al.).
Horav Shlomo Miller’s Shlit’a opinion is that in our case one can be lenient, especially in bathrooms that are used also for other purposes such as just washing hands or storing medicines etc. (See Halichos Shlomo 20: 24)."
However, if one does enter completely, although not obliged to do so, it is better to wash hands.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/20/2021 10:48 PM |
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# 3178 Thank You, but Yes Thank You
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Q. The Mishna B'rura says that the reason, according to the Ramo, for joy on Lag BaOmer, is that the disciples of R. Akiva stopped dying on that day.
The custom is to behave with signs of mourning on the days on which they died. When they stopped dying, this mourning behavior should stop. But was their dying so part of the natural order of the day that a cessation of that "normal" is a cause for joy?
A. As can be seen from the Halachos and traditions of the days of Purim, Chanuka, Korban Todah,Birchas Hagomel, Seudas Hodoa and many others, whenever there was a gezeira or decree against our people, to the many or even to the single person, when they were saved Bechasdei Hashem, there is an obligation to thank Hashem accordingly and show him our greatest Hakoras Hatov and thankful recognition.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/20/2021 10:39 PM |
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# 3177 Just a Handshake?
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Q. Re- question 3176 above. If I use a virtual office of the new Gather Town technology, with holographic Avatars that really resembles the person it represents and it shakes hands with a customer in a business deal will that become a kinyan as when done in the real world? Can you shake hands virtually virtually with a woman?
A. See answer above. Horav Shlomo Miller’s Shlit’a opinion is that it would become a kinyan since it is not different from an electronic signature placed on a computer document which is only virtual and also binding in Halocho.
The Rov maintains that there would be no issur negia or prohibited touching of an Erva or prohibited woman on a virtual setting. Yet, as mentioned above, if it causes proscribed thoughts it would be prohibited.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/20/2021 10:10 PM |
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# 3176 Look At Me!
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Q. I'm of a Chasidic background and I run an office for a company that is planing to update their Zoom office program, (as we work from home, and it is likely to continue) to the new Gather Town technology. Basically it has the added component of seeing the virtual "room" or office you and others are occupying, and with the ability to move around and interact with other participants based on your locations in the room, just like in real life. The current version uses Avatar cartoon personalities, as in screen games that youngsters play.
Future ones will use holographic Avatars that really resembles the person it represents. Will that create issues of tznius since many of the employees in our company are women?
A. Horav Shlomo Miller’s Shlit’a opinion is that it is difficult to voice an opinion without actually seeing the program work. He did suggest that it cannot be more real, that the real world itself you are used to work in until recently. Therefore, whatever measures of tznius one keeps in dealing with others in a real office, would likely be effective in the new virtual 'real' office too, if they affect prohibited thoughts
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/20/2021 10:06 PM |
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# 3175 Have a Number on Mind
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Q. We learned recently on the Daf that one should not count people directly. When making sure one has a minyan for davening, can one count the present attendants mentally, by just looking at them?
A. Although some Poskim are lenient, Horav Shlomo Miller’s Shlit’a opinion is that counting the present in one's mind is also not allowed. However one may count their hats or jackets, as the Talmud (Yoma) mentions that indirect counting is permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/20/2021 10:02 PM |
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# 3174 No Tears On a Tear
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Q. If someone touched his hair on his head or pulls or tears some hair from his head or beard, does he have to wash hands three times?
A. Shulchan Aruch (O.H . 4: 21) rules that someone scratching his head should wash hands. Poskim write that just touching one's hair on the head, even on places that are usually covered, (As when one puts on the Tefilin Shel Rosh) does not require the washing hands three times.
Cutting one's hair requires 'Netilas Yodaim" (ibid. 19). However, just pulling a hair does not.
Poskim write that shaving or trimming one's beard or peyos does not require washing hands three times. (Ohr Letzion 2: 44: 5, Halichos Shlomo 2: 10).
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/20/2021 9:57 PM |
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# 3173 Earn One's Daily Bread Brocho
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1) Q. In reference to question 3156, since the flour goes through a process and the result is only wheat starch, why isn't it different than other starches or products that have totally changed their form? When an apple changes its form into apple sauce, its brocho becomes shehakol. When the starch from corn or potato is extracted, the product made from the starch is now shehakol. Why then, when the starch is extracted from flour and it it is now a totally new form, why isn't shehakol the appropriate brocho on the product made from such starch?
2) Q. In reference once again to questions 3155 and 3156 in regard to the Molino gluten free flour. Once the starch has been extracted from the flour, it has changed its form so much that it is not possible to make bread from it without the additional ingredients in the flour. For example, without the corn flour it wouldn't rise at all. Therefore the question once again is, why is the brocho of hamotzi given based on the wheat starch?
A. The reason for the Hamotzi brocho, is that the removal of the gluten does not change the end product which tastes, looks and smells like bread.
The process although different from the usual bread baking, involves similar inter-medial transformations, when the dough is inedible and different from the end product. This process has become standardized and common in making this type of bread.
We must note, that the final bread product of all common bread, similarly cannot be reached without adding additional substances also, in its due process.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 5/13/2021 6:15 PM |
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Important Numbers
