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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2513 A Shaila In Hot Water?
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Q. Is it permitted during Shabbos to open or increase the water dripping into a humidifier connected to the heating furnace. The warm air rushes by a metal net or mesh, that spreads the droplets of water into the air exiting the furnace and it evaporates into it. The temperature of the air at that point is less than 40 C. Is this allowed?
Is it permitted to add water to the tank of a cold-water room humidifier, that has some water but needs more to keep working the whole day?
A. Horav Shlomo Miller's Shlit'a opinion is that in regard to adding water to the tank of a cold-water room humidifier, in case of need it is permitted, since it is already working and no bishul or cooking of the water is involved.
However, regarding the humidifier units connected and feeding moisture to a hot air furnace, although some furnaces at some points of their heating cycle may indeed be forcing air that is bellow 40 C at the area next to the humidifier, most heating units are way above that temperature when close to the ignited area and usually the humidifier unit is adjacent. Therefore, the Rov maintains that during Shabbos no changes should be done to the amount of water entering the unit. Nevertheless, it is permitted during Yom Tov.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/24/2020 3:33 PM |
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# 2512 Add And Adapt Adam?
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Q. We are B'H a baal teshuva family, and Hashem just graced us with a baby boy. We want to know if we can give the name of a dear deceased grandfather named Adam to our newborn. Adam was always of great help to us and we want to honor his memory. Is that uncommon name permitted?
A. Mabit (Teshuvos 1: 276) maintains that on the onset, one should not use names of individuals that were alive before Avrohom Avinu, for naming a child. The above would include Adam and Noach. (See Pischei Teshuvos 265: 6).
However, Birkei Yosef (Y.D. 265: 10) quoting Knessess Hagedola, questions that ruling, since we find Sages that were named with those ancient names, such as Binyamin bar Yefes (Brochos 33a) or Akavia ben Mahalalel (Avos 3: 1).
However, Teshuvos Vehanhogos (1: 605), writes that he never heard of one being called Adam, although the name of his wife Chava is common. He deduces that there must be a valid reason why.
He adds, that if the name is given to honor a deceased relative and not in the name of a Biblical personage, it is permitted. He writes that some choose a name that is mentioned in the current weekly parsha, such as Noach. (This name is more common than Adam).
Horav Shlomo Miller's Shlit'a opinion is that it is permitted. The Rov quoted the example of Adam Baal Shem of Rofshitz, the teacher of the Baal Shem Tov and originator of the Chassidik movement. (See Meditation and Kabbala by Rav A. Kaplan).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/23/2020 11:54 PM |
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# 2511 It's All In Your Mind
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Q. We recently learned in the daf that the intention for doing a mitzva deuraisa (Biblical) is essential in the compliance of the mitzva. Since during the day we do many mitzvos such as learning Torah or helping others, should one at the beginning of the day declare that all mitzvos one will do, will be with that intention? Since we rule that "kol haosse al daas rishona hu ose" (one who performs does so following the initial intention), the kavana should apply at least for that day.
A. Addressing a similar question (363) we answered: "Horav Shlomo Miller Shlit’a pointed out that in regards to Kavanah in Mitzvos, there is a difference between the commandments Ben Adam Lamakom, or the ones that involve only complying with the will of Hashem and the ones that additionally benefit others or society too. On the former you need intention, on the latter, it is generally accepted that after the fact you comply with the Mitzvah even if performed without intention, as the benefit was done nonetheless.
The following Poiskim maintain a similar view; Ahavas Tzion , drush 10 in the name of his father the Noda B’eyehuda, Yabia Haomer Y.D. 6: 29, also Chida in Pesach Einaim in regards to Tzedakah and Ridbaz 3: 441. However, Bais Halevy drush1, disagrees in regards to Tzdakah and Binas Simcha p. 144 compiled an extensive list of Mitzvos Ben Adam Lechavero that he considers require Kavanah. (See similar in Ahavas Chesed 2: 23: 2).
It is also important to note that the mindful intention has to be close to the fulfillment of the Mitzvah, as Mishna Berurah (60: 7) writes: “To intent before he begins”. Piskey Teshuvos (ibid. 5) mentions that the amount of time before should not be longer than the span of Hesech Hadaas, or time enough for the mind to dwell on something else. (Once you begin doing the Mitzvah with proper intention you fulfill the obligation even if you were latter Masiach Daas, see Minchas Shlomo 1:1).
Therefore a declaration of intention at the beginning of the day may not result in great benefit. However, Horav Shlomo Miller Shlit’a suggests that it may serve as a reminder to later have proper Kavanah, as we carry on with the daily Mitzvos."
We should mention. that the Baal Hatanya in his siddur indeed mentions to say once a day Leashem Yichud before Boruch Sheomar and following Divrei Pinchas (2) and Shaarei Halocho Uminchag (1: 61), it is effective for all tefilos and mitzvos.
As mentioned above, the Rov maintains that it is worthwhile for one at the beginning of the day to declare that all mitzvos one will do, will be with the intention leshem mitzvah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/23/2020 11:34 PM |
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# 2510 Immersed in this Immersion Question
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I received a gift of prepared desserts, meant to be eaten straight from the individual glass jars that they came in.. I was told by the store personnel that the jars were already toiveled. I was advised to retoivl without a bracha.
My question is, was it preferable that the store not toivl the jars? and if so, is it permissible to eat the desserts straight from the jar? (it 's not nogeah to empty the contents into another dish because it ruins the dessert).
What about when a gift of chocolate platter or such is sent to celebrate a simcha - do those (glass or metal) dishes have to be emptied and toivled at home before using them at the simcha?
A. On question 1268 we wrote: "Poskim disagree on reusing food jars (such as pickle, conserves jars or wine bottles) that are usually only used once and discarded once empty. Teshuvos Vehanhogos (1: 446) Tevilas Kelim (4: 13) and others rule stringently in reusing them a second time without tevila.
However, Igrois Moishe (Y.D. 2: 2 and 137) maintains that since the intention of the consumer is to acquire only the food and the jar is of no consequence to him, prior to his unusual decision to reuse it. Therefore, at that decision time it turns from a usually disposable throwaway into a new usable utensil. Since it is now in his possession it does not require tevila. Chelkas Yaakov (2: 57), Ohr Letzion, Shearim Metzuyanim Behalacha (37) quothing Maharil Diskin and others are also lenient.
Taking into account that food storage utensils that one does not usually eat directly from them, some Poskim maintain that they do not require tevila (Halichot Olam 7: 8. See Tzitz Eliezer 8: 26: 3), Horav Shlomo Miller’s Shlit’a opinion is that on glass jars, (as opposed to metal), in need one can be lenient not to require tevila.
If the recipient of the gift, is usually from the machmirim, one should inform him that the jar was not immersed."
Horav Shlomo Miller's Shlit'a opinion is that in your case since the dessert glass jars are likely intended for a one time use, even if later on one decides to reuse them, they do not require tevila as mentioned above, especially since there is a possibility that they were already immersed by the store.
Horav Aharon Miller Shlit'a added that the tevila done at the store may not be valid since at that time those utensils were held by the store owner only for the purpose of selling them, and not for using them themselves as klei achila or eating utensils. Poskim disagree whether such utensils have to be immersed or not.
The same applies to a glass or ceramic platter that is intended for a one time use. A metal platter may be intended for keeps and require tevila without a brocho, as the immersion in the store was questionable.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/23/2020 11:21 PM |
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# 2509 More Intents and Purposes
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Q. Referring back to the previous question (2496), davening before neitz standing versus sitting in the car after neitz. If there would be no difference in kavana, what would be the better option?
A. Horav Shlomo Miller's Shlit'a opinion is that is better to daven before the neitz standing than on the proper time seating in a car, even if the kavana remains similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/23/2020 10:53 PM |
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# 2508 Know This Like The Back Of Your Hands
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Q. Often people pour down water during Netilat Yodaim on the top of their hands over their wrist, to properly cover with water the complete hand. However, as the hands are bend downward into the sink, the result is that often the water reaches the area of the wrist and bellow only on the top side of the hand, but not in the down side. Is that correct?
A. Horav Shlomo Miller's opinion is that since lechatchila, on the onset, the complete hand up to the wrist should be covered with water, one should turn around each hand with the downside facing up while he pours water on them. The above is done while each hand is slanted down.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/23/2020 10:43 PM |
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# 2507 Right On The Right Time
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Q. I see often that people when they wash hands say the bracha of "Al Netilat Yadayim" at the time they are drying their hands. Is that correct? Is it correct or commendable for one to hold the towel or paper towel in his hands at that time?
A. Rema (O.H. 158: 11) rules that one should recite the bracha before drying one's hands, so it will meet the requirement of the blessing being said "over leassiosson" or before the mitzva is done, since the drying is also part of the netila. Piskei Teshuvos (166: 20) mentions that one should be very careful to do so, and not recite the blessing at the time one dries the hands or after.
Horav Shlomo Miller's Shlit'a opinion is similar.
In regard to holding the towel during the brocho the Rov's opinion is that it is correct to hold the towel at the time of reciting the brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/23/2020 10:41 PM |
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# 2506 Don't Hold Your Breath
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Q. Can one use on Shabbos the new CPAP (continuous positive airway pressure) automatic apnea respirator machines that produce a soft, steady jet of air with enough pressure to keep the airway open?
A. On question 1744, we wrote: "Horav Shlomo Miller’s Shlit”a opinion is that when there is a compelling need for operating the apnea machine on Shabbos, as when the user cannot fall asleep without it (even if his life is not presently in danger), it can be used if it is connected to a timer that automatically turns it on. It should also be the type of machine that does not have a sensor that turns it on and off, responding to the breathing and also adjusts accordingly the pressure needed in real time, (APAP or Auto Positive Airway Pressure system) but rather the simpler continuous air stream machine.
A trial should be done before Shabbos to see if the timer set up works properly.”
You use a CPAP, or Continuous Positive Airway Pressure, which is a form of positive airway pressure ventilator, that applies mild air pressure on a continuous basis to keep the airways continuously open in people who are able to breathe spontaneously on their own.
Horav Shlomo Miller Shlit’a suggested to have them add to the machine an optional switch that can override the sensors and monitoring devices for Shabbos use."
Recently we were informed that when acquiring a CPAP machine. one can request whether it should be set on the automatic mode or not. If that is correct, one should indeed instruct at that time, to make the necessary changes for permitting the use of the respirator on Shabbos.
If the above is not an option, the Rov permits in need using the machine when it is turned on by a timer set before Shabbos named SmartStart. The reason being, since the air flow changes that occur automatically by the sensors responding to the breathing of the user, are considered only as "missassek," or totally done without any conscious intention and awareness, and therefore permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/20/2020 4:27 PM |
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# 2505 Testing One's Own Medicine
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Q. New Jersey lawmakers are expected to vote on a bill to eliminate most religious exemptions for vaccines for schoolchildren. This shot is being forced now in NJ schools. What does HoRav S. Miller say about it? and would he side with frum refuseniks?
A. Horav Shlomo Miller, Shlit'a, has been quoted as ruling that, “Forcing someone to vaccinate his children against his will when the school is not compelled to do so by law, is against Daas Torah.” (thelakewoodscoop.com, et al).
On December 2018, the Rov's name appeared together with the rest of the Rabbonim of the GTA, in the following public letter:
"Halacha relies upon the opinion of physicians and public health authorities concerning matters of health. The consensus of medical evidence supports the vaccination of children in accordance with the established childhood immunization schedule, in order to protect them from illness and disease. Accordingly, the position of major Poskim, including those of our community, supports the vaccination of children according to the Ontario Publicly Funded Immunization Schedule.
We hereby state that there is a halachic obligation on parents to vaccinate their healthy children on the timetable recommended by their pediatrician and/or family physician."
The Rov further explained that; one should vaccinate his children following the majority of medical advise. It becomes an halachic obligation when it is required by the government.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/20/2020 12:14 AM |
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# 2504 Perls At Your Own Peril
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Q. I'm a frum teenager and have always wanted to join Shomrim or the volunteer firefighters in our community, since they urgently require more participants. Yet my parents are very much against it and argue that al pi (following) Halacha one should not place himself in a makom sakana (dangerous situation). Do I have to listen to them?
A. Horav Shlomo Miller's Shlit'a opinion is that in principle one should indeed contribute and help others in their need, especially if it may involve saving lives.
As mentioned in the question 2503 above, it is common that there are methods for prevention of danger and they should be followed carefully to avoid unnecessary risks.
Since there may be other issues involved that could have been omitted, the Rov suggests that a local Rabbi, who is familiar with the overall picture should be consulted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a .
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Posted 1/16/2020 11:58 PM |
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# 2503 Calculating a Calculated Risk
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Q. I was invited to give a shiur for young people who are interested in becoming Baalei Teshuva and I seem to be promisingly successful. A good part why is that the area we are able to meet for the convenience of the group, is in a section of town that suffers from high crime and is considered kind of dangerous. The group greatly appreciates my devotion and dedication to them.
However, I have my doubts. Is it permitted for me to place myself in a situation of personal danger for the sake of teaching Torah and being mekarev non-frum people?
A. Talmud (Pesachim 8b. Yuma, 11a, et al) teaches that people engaged on performing a mitzva, will not be harmed. However, it adds that it is different in places were the danger is common and frequent (shechiach chezeiko).
Horav Shlomo Miller's Shlit'a opinion is that one should investigate how regular or frequent the dangerous acts actually take place.
Since there are methods of significant prevention, (such as having someone looking out for your arrival or carrying with you a portable loud alarm etc.) it is likely that there is no real meaningful danger issue, and the great kiruv benefit preempts it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/16/2020 11:56 PM |
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# 2502 Shall we Call On a Prayer Shawl?
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Q. As a Chaplain I visit and tend to the needs incarcerated individuals. I brought a taalis to a Jewish inmate, and then his Gentile roommate also wanted one. As this may be an issue of chilul Hashem, and creating enmity, can I also provide one for him, since he is willing to pay for it?
A. Poskim permit in cases of need to sell a mezuza to a Gentile, when there is an understanding that he will keep it with proper decorum.
In this particular case, Horav Shlomo Miller's Shlit'a opinion is that he may purchase a modern taalis shawl worn around the neck and usually made of synthetic materials, (often used by non- religious individuals or children). These prayer shawls, although they may look comely are likely not kosher and may not constitute a chefetz shel (object of) mitzva, that has to be kept with proper care. One should also be careful that the shawl does not display blessings or pesukim printed on it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/15/2020 12:13 PM |
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# 2501 Three Strikes And In
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Q. There are 3 consecutive days of fasting in the month of Tevet. Besides Asara Betevet, on the eight the Greek translation to the Torah was done, and on the ninth it is the yohrzait of Ezra. Since after the translation was accomplished it says that there was darkness for three days, is there a connection between the three?
A. The correlation between this three days could be that in one way or another they strongly contributed to the churban of the Beis Hamikdash. However, the three also contain the key and answer for the prompt Geula.
The Eight of Teves, is a day of fasting mentioned in Shulchan Aruch (O.H. 580: 2). It marks the day of the completion of the Septuagint, the Greek translation of the Torah. As the Talmud (Megilah 9a) explains; King Ptolemy, gathered seventy-two elders, placed them in seventy-two separate houses. He did not reveal to them the purpose for which he had gathered them. Then he went in to visit each of them, one by one, and he said to them, “Write for me the Torah of Moshe your teacher.” Hashem, gave to the heart of each of them shared wisdom, and all of them arrived at a single translation."
As opposed to all other translations that always existed, this one was not written next to the Hebrew Torah text. This gave rise to false and mendacious interpretations of the text, and thus made possible and gave authority and validity to the New Testament.
On question 1567, regarding the he 9 of Teveis, we wrote: " Shulchan Aruch (O.H. 580: 2) counts as one of the days that misfortunes occurred to our forefathers and it is proper to fast on them, the Ninth of Teves. The Mechaver adds; but we do not know what happened on that day.
However, Mishna Berura (ibid. 13) indicates that in the selichos recited on this day, it is mentioned that the day marks the yohrtzait of Ezra Hasofer. This day actually marks the birth of “Oisso Hoish”ť and it coincides more or less with the winter solstice. Traditionally it was the occasion of pagan festivities such as Saturnalia. Later on, the Church, as it often did, adopted it and made it coincide with the birth in Betlechem of Yeshu and the celebration of Christmas, better known in our tradition as the night of “Nitel.”ť From the term for natalis or being-born in Latin. Or as some argue, it represents the first letters of Nolad Yeshu Tes Leteves. Yeshu was born on the ninth of Teves. (Nitei Gavriel - Chanuka p. 416).
Since the event, turned out to be catastrophic to our nation, giving rise to all kinds of severe persecutions, inquisitions and many a holocaust, it was therefore established as a day of mourning and fasting. The fact that the reason was hidden and deemed forgotten or was disguised by Ezra’s yortzait, was simply to avoid further conflict with the Church, that would only increase their antisemitism and abuse.
Rabbi A. Bartfeld
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Posted 1/15/2020 12:12 AM |
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# 2500 Wash Off Hands?
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Q. Hello Rav, If someone speaks after saying "Al Netilat Yadayim" and saying Hamotzee, do they actually need to repeat the washing (without a bracha). It seems that many have this custom, but this just seems to add to the interruption. I'm wondering if the re-washing is halacha or a custom?
If it is a custom, then is it a custom that everyone should adopt? Or Is it a custom that people should stop? Or is it like one of those customs that you should only do if your family has done this for generations, but a baal teshuva should not necessarily adopt.
A. Mishna Berura (166: 6) rules that although on the onset one should be careful not to speak or even spend an unnecessary long time after reciting the bracha of netilas yodaim and saying hamotzi, after the fact one does not have to repeat the washing of hands, as long as he was not masiach daas or totally forgot about having washed hands.
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 1/14/2020 4:17 PM |
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# 2499 Dancing to Another Tune
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Q. Are we allowed to dance during Kiddish Levona when it is done on the night preceding Asarah Beteives or would it be assur to do so as it is similar to making a wedding which Rav Shlomo Zalman Auerbach would not be allowed? Additionally, is it preferable to wait until after Asarah Beteives to do kiddish levona rather than doing it the night immediately before the fast if one hasn’t done it yet?
A. On question 957 in regard to attending a wedding or a sheva brachoth with music on the night prior to the fast of Asara Beteves, we wrote: Remoh (O.H. 550: 3) advises that if there is a Chupa on Asara Beteves on Erev Shabbos, Mincha and Vaichal are recited before the Chupa. However, Shulchan Aruch (551: 2) rules that no weddings are to be done during the Nine Days and Biur Halacha (ibid.) quotes from Eliahu Rabbo and Peri Megodim that it is possible that this also applies to Shiva Asar Betamuz and Asara Beteves.
Bais Avi (3,2,6) writes that the minhag is not to make weddings on the night of the Tenth of Teves since in reality the Ta’anis has already began but the prohibition to eat is only from the morning. Ratz Katzvi (16) maintains that on this taanis a baal nefesh should begin fasting from the night before. Weddings should therefore be avoided on that night.
However, other Poskim are more lenient (Even Pina O.H. 45, P’ri Hasade 1: 2, Yabia Omer 6: 7, Tzitz Eliezer 7: 49). Although Halichos Shlomo (2: 18: 5) rules that one should not have a wedding on the night prior to a day fast, with the exception of Taanis Esther, he permits in need on the night prior to Asara Beteves (ibid. n. 21).
Da’as Torah of the Maharsham (551: 2) advises that although the Chupa is permitted but one should abstain from dancing on Asara Beteves.
Horav Shlomo Miller’s Shlit’a opinion is that in principle and by the letter of the Halacha, it is permitted to have a wedding or Sheva Brachos with music on the prior night of the Ta’anis, however, when possible one should be stringent. (He pointed out to the Sdei Chemed – Ma’areches Choson Vekalo p. 21-22)"
In question 735, explaining why is there a custom to dance after saying kiddush levana. we wrote: "In only one instance the Remo praises and extols dancing and that is in Darkei Moshe (426) in regards to Kidush Levana. He mentions that the reason for the dancing contains a great Cabalistic “sod” or mystery similar to the joy of newlyweds, since we then receive the Shechina (Otzar Hayedios p. 293, see also Remo O.H. ibid. 2.)
Meor Einaim compares Kidush Levana to the receiving of the Torah and the joy and happiness that it contained. (Milin Kadishin 84)
Mekadesh Yisroel (Bein Hametzorim 310) in regards to dancing on Kidush Levana on Motzei Tisha B'Av mentions that since the Remo considers the dancing a mitzvah it should be permitted even in the state of avelus still present at the end of the fast. The dance is done to foster our belief in the Geula, since in Tisha B'av the Messiah was born. He adds that this is the common accepted tradition.
Horav Shlomo Miller Shlit”a pointed out that Poskim mention that one of the reasons that Kidush Levana is not recited on Shabbos, is due to the dancing involved.(Shaar Hatzion 426: 32)."
Taking into account the above, Horav Shlomo Miller's Shlit'a opinion is that one may dance if that is his minhag. It is also unnecessary to wait until after Asara Beteves to recite Kidush Levana, especially since it is during winter weather time.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/14/2020 3:52 PM |
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# 2498 Fast To The Very End
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Q. Do a bride and groom to be married on the night after Assara Beteves have to fast until the chupa, as is usually done, which may be hours after the fast has finished for all others?
A. Poskim disagree. Some maintain that since the main reason for the fast of the newlyweds is to avoid inebriation at the time of the chupa, that may render questionable this most important act. therefore, the fast should indeed continue until the beginning of the chupa (Aruch Hashulchan E.H. 61: 21). Others maintain that the grounds for fasting is that it is a Yom Kippur day for them since all sins are forgiven in that day, and it would suffice until the end of the day. (Pischei Teshuva E.H. 61: 9, quoting Chochmas Odom 115: 2 and others).
Horav Shlomo Miller's Shlit'a opinion is to be lenient,
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/12/2020 1:13 PM |
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# 2497 The Greatest Thing Since Sliced Bread?
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Q. Hello Rav. I heard in a shiur that one (of many) segulot for parnasa is to leave over bread on the table. It wasn't clear if this meant just for Birkat Hamazon or if we should ALWAYS leave bread on the table. Is there a well-sourced segulah to leave bread on your table all the time?
Thank you.
A. Shulchan Aruch (O.H. 180: 1) based on Sahnedrin (92a), rules that one should not remove the bread from the table until after having recited birchas hamazon. Then adds (ibid. 2); that one who does not leave bread on his table, will not see any signs of bracha and blessing forever. Nevertheless, he should not place on the table a (new) complete bread on the table.
Mishna Berura (ibid. 1) explains that the bread remains demonstrate to all, that we thank Hashem for His great kindness and goodness, by giving us bountiful and abundant bread. He adds, that the bracha will not take hold on emptiness and therefore the remaining bread is needed. On the next clause (seif 2), he adds another reason for leaving some bread on the table, namely, in case an impoverished hungry person calls on the house, so one will have bread ready to share with him.
From the wording of the Shulchan Aruch quoted above, it seems that the bread is to remain on the table only until the final blessing is recited.
In addition, Poskim write that in our days, it is unusual to donate leftover bread to the destitute, as they usually come to collect monetary donations and not leftover food. Therefore, one need only leave on the table small pieces of the remaining bread or crumbs, to show Hashem's grace. (Oz Nidberu 1: 46, Rivavos Efraim 4: 46, and others). The above applies especially if there is concern that reusable pieces and slices of bread, may be discarded unnecessarily into the waste.
Horav Shlomo Miller's Shlit'a opinion is similar. The Rov added, that although, we today do not usually donate food at the door, it is a great chessed to offer all collectors, a hot drink in cold winter days, or a cooling beverage in the heat of summer. (See That is Vayehi 78)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/12/2020 12:51 PM |
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# 2496 For All Intents and Purposes
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Q. A woman has the option of davening before neitz (sunrise) standing with more kavana or after neitz sitting in a car with less kavana. Which is the better option?
A. Igrois Moshe (O.H. 3: 7), addresses a question regarding whether it is preferable to pray without a minyan, when one feels he can daven with more kavanna in a private room by himself. He rules that it is better to daven with the tzibbur, even at the expense of added kavanna. Igrois Moshe contends that the obligation stems from the fact that the tefilah of a person who is in a minyan, is certain to be honored, while the prayers of an individual are not necessarily recognized. A person has the responsibility to daven to the best of his competence and abilities, so he must go to daven where his
prayers are more readily accepted. Accordingly, the advantage of praying with a minyan is essential, for this can make all the difference whether one’s prayers are received or not. Davening with a bit more kavanna, can be only a subjective advantage. Therefore, a person must daven with a minyan, even though his kavanna may be somewhat diminished.
However in our case, Horav Shlomo Miller's Shlit'a opinion is that it is better to daven before the neitz standing and with the required kavanna, than on its proper time, after the neitz but with lesser intent.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/12/2020 12:17 PM |
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# 2495 Twice A Fast
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Q. Do a bride and groom to be married on the eve of Assara Beteves have to fast during the day before the chupa, on the ninth of teves also?
A. The chosson and kalla have to fast during the seven days of sheva brochos after their wedding, on all days of taanis tzibur including Assara Beteves. (Mishna Berura 559: 35 and others).
However, if they find it is to hard for them to fast two consecutive days, Horav Shlomo Miller's Shlit'a opinion is that the may fast on the ninth of teves only a half a day until chatzos until they daven Mincha. (See also Aruch Hashulchan E.H. 61: 21).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 1/10/2020 1:43 AM |
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# 2494 Taste Blood
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Q. Since one is required to fast when taking some types of blood tests, can one do it during a taanit such as Assara Beteveth that according to some opinions is more severe than others.
A. On question 219 regarding a blood test on Tzom Gedalia we wrote; "The Talmud mentions not to do hakozas dam (bloodletting) when fasting (Shabbos 129a, Taanis 25a). However, Rivavos Ephraim (1:340) rules in regards to the prohibition of bloodletting on the eve of every Yom Tov (see Tur O.H. 468:3), that it does not apply to the common blood tests of today, as the amounts extracted are small and do not cause weakness or debility.
Horav Shlomo Miller’s Shlit”a opinion is that it is permitted especially at the end of the taanis, when it is close to breaking the fast."
On question 1566 regarding being more stringent to fast on Asarah Beteves for someone who due to age and weakness does not fast besides Yom Kipur and Tisha Beav, we wrote:
"Beis Yosef (O.H. 550) quotes Avudraham’s opinion that if Asarah Beteves was to occur on Shabbos we would fast on that day, since it is similar to Yom Kippur in which the pasuk mentions “beetzem hayom haze”ť (Yechezkel 24).
Toras Chaim (550: 4), wonders why Bais Yosef would mention the above detail since it does not have a practical difference, as this fast day cannot according to our luach coincide with Shabbos. He explains that it may be for the purpose of being more stringent on this taanis than others and other prohibitions, such as washing also apply. He mentions that his own father, the Machane Chaim, on the end of his life, when he was very weak and was not supposed to fast, he forced himself to do so on Asarah Beteves.
Biur Halocho (551: 1) mentions that some maintain in Asarah Beteves the stringencies of the Nine Days.
Ratz Katzvi (16) maintains that on this taanis a baal nefesh should begin fasting from the night before. Weddings should therefore be avoided on that night.
Bnei Isoschor (Teves14) explains that this fast day marks the very beginning of the churban and all the days of avelus that we maintain, and is therefore more severe and strict.
However, in practice many Poskim maintain that one does not have to be more rigorous than in other fast days (Shulchan Aruch and Mishna Berura 550:1, Maharam Mibrisk 3: 29, Nitei Gavriel - Chanuka 60: 3 et. al.)
Horav Shlomo Miller’s Shlit’a opinion is similar."
In our case, if there is a need for someone who finds it difficult to abstain another ten hours or more from eating or drinking coffee for a blood test, the Rov maintains it is permitted. As far as the possibility of a taanis being a detrimental omen day, the Rov quoted the rule often used in similar matters; "Man delo kopid, lo kopdinon leih" or one that is not himself concerned, we are not concerned for him. (Pesachim 110b).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/10/2020 1:34 AM |
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Important Numbers
