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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2318 Like Father Like Daughter?
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Q. If the wife is traveling and will not be at home during Shabbos, who should light the Shabbos candles, the husband or an unmarried daughter that is already bat mitzva?
A. Beer Moshe (8: 7) quoting Pri Megodim maintains that on the onset the father should light with a brocho. However, if he so desires he may ask his daughter to light instead with a brocho. (See Piskei Teshuvos 263: 10, Miyam Halocho 3: 64).
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 8/30/2019 1:07 PM |
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# 2317 Equal Candle Rights
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Q. A friend from my yeshiva days told me that the minhag in his family is that the husband also lights the Shabbos candles with a brocho! Is that possible?
A. Shulchan Aruch (O.H. 263: 2-3) rules that both men and women are obliged to light Shabbos candles. However, women are primarily selected to light them, since they are usually at home and deal with the Shabbos needs and preparations. Mishna Berura (ibid. 11) asserts that even if the husband would like to light by himself, his wife has priority. However, if there are many candles he may also light. He adds that on the first Shabbos after giving birth, the husband lights. He also mentions that it is proper that the husband should prepare the candles.
Torah Lishmah (78) mentions that the husband may on the onset, light in another room with a brocho, since the obligation is on both. He adds that she may not prevent him from doing so. Lev Chaim (2: 49), presents a similar opinion.
However, Eishel Avrohom (Butshatch) writes that he would also light Shabbos candles with a brocho in a separate room, but then he read in Shulchan Atzei Shitim, that no brocho should be recited. A similar opinion is mentioned in Piskei Teshuvos (263: 12).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/30/2019 12:59 PM |
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# 2316 The Mind on the Frame
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Q. Can one leave turned on a free standing smart frame photo display, that is on always during the week and looks like a regular picture frame on the furniture?
A. Horav Shlomo Miller’s Shlit’a opinion is that since one does not usually change the displayed photos and is not similar to a computer at all, see questions 2314-2315 above, is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/30/2019 12:45 PM |
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# 2315 Real or Virtual Daf?
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Q. See question above. When one is travelling and due to today’s weight restrictions did not take seforim with him, can he leave his laptop on with the daf on the screen, so he can learn it during Shabbat?
A. Horav Shlomo Miller’s Shlit’a opinion is that learning a daf from a laptop, a tablet, a computer screen or an iPhone, should not be done on Shabbos, even if it was left on before Shabbos began and the keyboard or control buttons are taped or covered. Since one may become engrossed in his learning and alter them, without thinking. This case is not comparable to learning Torah by a normal light that could be modified, since that is unusual when the light is already good and is therefore permitted. (See Ch. Bame Madlikin, and Shulchan Aruch O.H 264). Not so with the above instruments, where one is used to constantly altering them regardless.
Besides, one may easily approach the hotel desk or business center with his laptop etc. and ask them to print that page.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/30/2019 12:39 PM |
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# 2314 Screening Shabbos?
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Q. If someone staying in a hotel, does not have the permitted battery or connecting incandescent lights with filament bulbs for Shabat. He also does not want to light real candles and is simply leaving on the LED lights in the room. He has however, a screen saver in his laptop that shows two virtual flickering lighted Shabbat candles on silver candlesticks. He will not be making a bracha on the lights on the screen or on the LED lights in the room, but just for the sake of the Shabbat feelings, he wants to live on the laptop screen. Is that permitted or recommended?
A. On question 1791 regarding a very large screen in a family room that serves as a virtual picture frame. It changes according to the times it is programmed, into different scenes, images and pictures of nature that the family greatly enjoys. It also displays family photos, portraits etc.
We wrote that Horav Shlomo Miller’s Shlit’a permits leaving on during Shabbos the picture displayed on the screen, if it does not change and stays the same during the complete Shabbos. He also maintains that the controls should be covered and inaccessible. The same should apply in your case.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/30/2019 12:37 PM |
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# 2313 Touch this Fire
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Q. Are glow sticks that were turned on before Shabbat and will light for a few hours muktza? Can one move them to another room?
A. See questions above. Horav Shlomo Miller’s Shlit’a opinion is that even if there is a possibility that when moving them, a further mixing of the chemicals in them may occur and result in an increase of the light they emit, since it is not a certainty and therefore not a “p’sik reisha’ and it is also not intentional, it would be permitted to move them. Therefore, the lighted glow sticks are not muktza.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/30/2019 12:34 PM |
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# 2312 Throw Some Light on this Light
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Q. In case of emergency, when electricity is cut off and the lights go off or when you are camping, can you use glow sticks on Shabbat or Yom Tov?
A. If the light is needed for protection or needed essential care in saving lives on life threatening situations, their use would be permitted as would any other melacha, including lighting candles.
A glow stick is a 'self-contained, short-term light-source. It consists of a translucent plastic tube containing isolated chemical substances that, when combined, create light through chemiluminescence, and it does not require an external energy source." (Wikipedia). Therefore the prohibition of activating and using them, does not involve the regular hava' arah or lighting a fire melacha, but rather nolad.
On question 997 regarding the use of liquid soap and soap that changes from liquid to foam on Shabbos, we wrote: “Remoh (O.H. 326: 10) prohibits using solid soap that dissolves into the water used for washing since it involves creating a new presence and this constitutes “nolad,” (born.)
Nolad refers to things that come into existence on Shabbos, for example breaking ice in order to produce water prohibited by the Talmud (Shabbos 51b.) Sefer Hat’rumah and Remoh, (318: 16 – see M”B 320: 35) explain that the reason is creating a new being.
On question1328 in regard to using an electronic key-card on Shabbos, we wrote:
Beis Yitzchok (Y.D. 2: 31: index) and others maintain the proscription of closing and activating an electric circuit is molid (Making changes to an object or substance. Creating a new entity on Shabbos). He writes: Creating a current flow (molid zerem) is rabbinically forbidden because in doing so one has created something new – a functioning appliance. (See Minchas Shlomo pp. 71-74; Tzitz Eliezer 1:20:10, Tz’lach Hachadash, Kuntres Acharon 1).
Poskim also assert that activating any electrical equipment involves “makkeh bepatish,” literally, striking with a hammer; an act of completing an object and bringing it into its final useful form. These Poskim cite as precedent those who prohibited winding a watch for this reason. (Chazon Ish, O. H. 50: 9; Mishp’tei Uziel 1: 13; Tzitz Eliezer 6: 6; Edus Leyisarel (Rabbi Y. E. Henkin) p. 121. (Rabbi Henkin states that perhaps only a Rabbinic prohibition is involved. The prohibition of metaken mana, is a sub-prohibition of makkeh bepatish). Other Poskim disagree because makeh bapatish refers to a fundamentally permanent act that requires great effort, and turning on an electrical appliance is fundamentally temporary because it will be turned off, and requires a minimal amount of effort.
Glow sticks emit light when two chemicals are mixed. The sticks consist of a tiny, brittle container within a flexible outer container. Each container holds a different solution. When the outer container is bended, the inner container breaks, allowing the solutions to combine, causing the necessary chemical reaction. After breaking, the tube is shaken to thoroughly mix the components. The light cannot be turned off and can only be used once. (ibid.)
Since Poskim debate whether molid is a Biblical or a Rabbinical prohibition, It would be better in case of emergency to use a glow stick than to light a candle.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/30/2019 12:32 PM |
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# 2311 In Glowing Terms
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Q. When you travel or go camping and can't light Shabbat candles because of the hotel restrictions or the wind that will turn them off, can you use glow sticks? Can you se them in Chanuka?
(A glow stick is a 'self-contained, short-term light-source. It consists of a translucent plastic tube containing isolated chemical substances that when combined, create light).
A. In question 667 of this forum we mentioned "that in regards to electric lights Beis Yitzchok (Y.D. 1: 120) opines that they could be used instead of Shabbos candles but not as Chanuka lights since they lack pirsumey nissah. Poskim offer other reasons why electric lights do not qualify. One being that there is no actual fuel present at the time of lightning; it is constantly being generated at the power stations (Pekudas Elozor O.H. 23, Shmiras Shabbos Kechilchoso 43 n.22, et. al.) Accordingly they would permit the use of a battery powered incandescent light bulb. However, some Poskim do not regard the tungsten filament as a wick (Maharshag 2: 107, Levushey Mordechai 3: 59). Most Poskim would not sanction the commonly used fluorescent and LED lights for Chanuka use. Lehoros Nossan (11: 17) permits battery powered incandescent lights when in need and no other option is available, such as one hospitalized. Nitey Gavriel (Chanuk,a Teshuva 1) quotes Be’er Moshe’s opinion, that one should light the incandescent light without a brocho.
Although as mentioned, there are Poskim who are stringent, but the more prevalent ruling is to allow lighting incandescent bulbs even with a blessing (Shemiras Shabbos Kehilchoso 43:4).
Horav Shlomo Miller’s Shlit'a opinion is also not to recite a brocho even on battery powered incandescent filament lights on Chanuka, but permits to do so on Shabbos.
If battery operated incandescent bulbs are not available, other types of bulbs, such as fluorescent or LED, could be lit but without a brocho.
Horav Shlomo Miller’s Shlit'a opinion is that the same would apply to glow sticks. See next question.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/30/2019 12:29 PM |
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# 2310 Play the Middle Against Both Sides?
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Q. (See question 2309 above). One who is used to blow a wind musical instrument and does so in many simches. Can he blow the shofar with the middle of his mouth, as he does lehavdil, with a trumpet since he finds it easier?
A. As mentioned above it is preferable to blow with the right side of the mouth and with the righr side of the mouth, as it protects the side that needs protection from evil spirits and is also not protected by the tefilin. But as we mentioned above, most Poskim also agree that in need he may use the side he feels most comfortable with. so he may blow easier and better. (Piskei Teshuvos ibid. 5). This likely would include blowing with the middle of the mouth.
Horav Shlomo Miller's Shlit'a opinion is that he may blow from the middle of his mouth if he blows easier and better, but he should slightly move a bit to the right.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/30/2019 12:00 PM |
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# 2309 Left to the Right
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Q. As we are about to start the shofar blowing, a baal tokea that is a lefty, on which side of his mouth should he blow?
A. Rema (O.H. 585: 2) rules that it is better to blow with the right side. Mishna Berura (ibid. 7, quoting Magen Avraham) explains that it refers to the right side of the mouth, as the posuk teaches that Satan is on the right side. Shaar Hatzion (18) quotes a different reason, that since one wears tefilin on the left side, it is already protected. Sidur Yaavetz and Kaf Hachaim ( ibid.) add that the above also applies to the hand holding the shofar and not only the mouth.
Shaar Hatzion (ibid.) debates in regard to a left-handed individual, if the reason of blowing with the right side is due to the tefilin on the opposite side, then he may blow with his left side as he places his tefilin on the right hand. Then again, it may refer to the side most people don tefilin. Shar Hatzion, Beer Moshe, Kaf Hachaim (29) and others, seem to prefer this last opinion using preferable the right side of the majority.
However, most Poskim also agree that in need he may use the side he feels most comfortable with. so he may blow easier and better. (Piskei Teshuvos ibid. 5).
Rabbi
A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/25/2019 11:38 PM |
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# 2308 Every Once in a While?
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Q. In Summertime we travel and often stay in hotels that provide a kitchenette. If we bought a new pan for cooking, I've often heard that you can use it the first time without tevila, is that correct?
A. Some Poskim indeed maintain that there is no prohibition on using a utensil acquired from a Gentile without prior tevila and it is only a mitzva to do so, which one may comply latter on when it becomes possible. (Piskei R'id and R'iaz. Avoda Zarah, Or Zarua 61). The above may well be the source of that popular but mistaken idea, that permits using it the first time without tevila,
However, most Poskim assert that there is an actual prohibition that applies always, even the first time.
Whether that prohibition is Biblical or Rabbinical, is also a matter of discussion. (Tevilas Kelim 4: n. 3).
Instead of acquiring a pan, you may consider buying aluminum trays, that usually are used once and many Poskim opine that they do not require tevila. (Minchas Yitzchok 5: 32, et al, see also Teshuvos Venhanhogos 3: 259).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/23/2019 4:04 PM |
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# 2307 Amounts to Much?
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Q. (See prior question 2306). If one ate a full shiur amount of the raw kernels what bracha acharona does one recite?
A. Shulchan Aruch (O.H. 208: 4) mentions that Tosafos (Brochos 36) debates if one should recite al hamichya, since after all they are "minei dagan" or the unique kind of grains that may require at least a special bracha acharona. Mishna Berura (ibid. 17) debates if instead of saying "al hamichya" one may say "al ha'adama veal pri ha'adama," being similar to the established "al haetz veal pri haetz" we recite on unique fruits. However, since we do not find this type of blessing, it remains in doubt and preferable one should avoid eating a shiur amount or recite only bore nefashos.
Rabbi A. Bartfeld
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Posted 8/23/2019 1:39 PM |
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# 2306 Blessings in the Raw
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Q. We went camping in an area where wild cereal plants grow around the camping grounds. What bracha does one make when eating raw wheat or barley seeds?
A. Shulchan Aruch (O.H. 208: 4) rules that the brocho on raw grain is ha'adama. Kaf Hachaim (202: 93) quotes Birchei Yosef that even though food usually eaten when cooked or baked, when eaten raw the brocho is shehakol, grains are different and due to their singular status retain their brocho even when the kernels are not whole. Rema (ibid.) maintains that barley seeds are different and since they are eaten raw only in need even when scorched on fire, their blessing is shehakol.
Rabbi A. Bartfeld
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Posted 8/23/2019 1:38 PM |
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# 2305 Clinched and Etched in One's Hearth
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Q. Why do we not see a shul, beth hamedresh or schools having a zecher lechurban (Remembrance of the Destruction of the Bais Hamikdosh)? Should not these institutions give the example for others to follow?
A. Poskim explain that buildings that are used for a mitzva do not require a zecher lechurban because of their nature and purpose is in itself a rebuilding of the Beis Hamikdosh. Similarly one may play songs and music at a seudas mitzva, such as weddings etc. (Minchas Elozor 3: 66).
However, some are stringent and would place a zecher lechurban even on such structures. Yosef Ometz (892) relates that on the Frankfurt Shul there was such zecher. Likewise, Darkei Chaim Vesholom (682) tells that the Munkatcher Rebbe did the same on his small Beis Hamedresh.
Nonetheless, Poskim write that on other communal buildings such as wedding halls or hotels, a zecher lechurban should be placed. (Piskei Teshuvos (560: 6).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/23/2019 1:25 PM |
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# 2304 Don't Hit The Ceiling!
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Q. I once visited a friend in a small apartment and I saw that he had his zecher lechurban (Remembrance of the Destruction of the Bais Hamikdosh), on the ceiling. Is that correct?
A. Poskim try to be melamed z'chus (find some merit) on the ones who don't have a zecher lechurban in their homes in our days. Mishna Berura (560: 2) mentions that it may be due to the lesser quality of the building materials used in our days, but asserts that that is not a seemly reason. Others maintain that it depends on the thickness of the plaster used and it is thinner in our days. (Hisorerus Teshuva 1: 164, see also Aruch Hashulchan 560: 3-4 ).
Due to the above and other reasons there is room for one to be lenient to some degree in this important mitzva.
Mishkenos Haroim (18) does indeed permit leaving the zecher lechurban on the ceiling when no other option is available.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/23/2019 1:13 PM |
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# 2303 Memories in the Home Away from Home
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Q. Does one have to leave a zecher lechurban (Remembrance of the Destruction of the Bais Hamikdosh) in a cottage?
A. Horav
Shlomo Miller's Shlit'a opinion is that even if it is only a
temporary dwelling for the summer months and one does not stay there
the rest of the year one should preferably leave a zecher lechurban.
(This being different from a Suka, that is used for a short time
only)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/23/2019 1:11 PM |
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# 2302 Reminder in All Shapes and Sizes?
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Q. If the house I own does not have enough space over an inside second entrance door to leave a full amah by amah zecher lechurban square, can the amah by amah required be rectangular instead, having exactly the same area?
A. Poskim disagree. Pri Megodim (560: M.Z. 1), Shaarei Teshuva (ibid.) rules that it should be a square. However, other Poskim maintain that an area of a square amah is sufficient even if one side is less than an amah (e.g. 2 x ½ amos, which is an area of a square amah - Horav Yisroel Belsky, Piskei Halochos, 1: p. 113, quoting Sefer Habayis, p. 215: ft. 11).
Horav Shlomo Miller's Shlit'a opinion is that in need one can be lenient.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/23/2019 1:09 PM |
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# 2301 Committed to Memory
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Q. I learned that if someone buys a house that is already painted, he does not have to remove the paint of a square amah, as a zecher lechurban (Remembrance of the Destruction of the Bais Hamikdosh). Should he at least place a painting, picture or any other remainder instead?
A. After the Churban Beis Hamikdosh our Sages instituted that one should demonstrate or exhibit a Zecher Lechurban at every joyous occasion in one’s life. One application of this Halachah is that when building or renovating a house or apartment, one should leave an unfinished area measuring a square amah, (approx. 58 cm. square following Chazon Ish opinion or 48cm. square according to Horav Chaim Noeh) which can be seen right away when one enters the house. (Bava Basra 60b)
Shulchan Aruch (O.H. 560: 1) indeed rules that if one acquired a house that is already painted, one does not have to remove the existing paint. However Mishna Berura (ibid. 4) cautions that the above applies only when the house was the property of a Gentile. Otherwise, since the Jewish prior owner was already obligated to leave a Zecher Lechurban, the new buyer should comply and remove the paint.
Horav Shlomo Miller's Shlit'a opinion is that when the painted house was purchased from a Gentile, although there is no obligation to create a Zecher Lechurban, it is commendable to do so, and it suffices with a painting, picture or any other remainder.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/23/2019 1:00 PM |
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# 2300 A Short Vort on a Vort
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Q. Can one make a vort (engagement celebration) on the night after Tisha B'av, when it was pushed off from Shabbos to Sunday (nidche) with some music?
A. See prior question 2291. Other Poskim also permit music on the night after Tisha Beav when it is a nidche (Pischei Teshuvos 558: 3: n. quoting Pri Megodim and Shevet Hakrhosi).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/20/2019 1:27 PM |
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# 2299 Make Merry Medical Miracle
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Q. Can one make a seudas hodaah for a medical miracle that occurred recently during the month of Av, or should one better wait until next month?
A. From the following questions it would appear that you may do the seuda already after Tisha Beav.
On question 1801 we were asked the following: The Mishna Berura (551,1), says that “Mishenichnas Av Memaatin Besimcha” (When the month of Av begins we should reduce joy), applies until Rosh Chodesh Elul. Does that mean that one should continue with feelings of sadness and sorrow for the churban during the whole month of Av?
To what we answered: Actually, the Mishna Berura (ibid.) mentions the whole month of Av in regards to avoiding a court case with a Gentile during the month of Av, because the month is not of good mazal. Even on that he quotes the Korban Nessanel, that one should abstain only at least after Tisha Beav.
Kaf Hachaim (ibid. 1), Aruch Hashulchan (ibid. 11) and others maintain that the tenth of Av is also included.
However, other Poskim are of the opinion that one should abstain until after Shabbos Nachamu, and from then one may attend weddings (Mincha Elozor 3: 66) or until after Tu Beav, whichever is first (Hisorerus Hateshuva 2: 171).
Others mention only Tu Beav as the limit of restrictive joy. (Hagoos Chasam Sofer, gilyon O.H. ibid., Yafe Lalev quoted by Kaf Hachaim ibid.).
On question 1406 in regards to postponing a necessary medical surgery on the third week of the month, we wrote “Shulchan Aruch (O.H. 551: 1) rules that from the beginning of the month of Av one should minimize joy. He adds that it is a month when the mazal is inferior and unfortunate (reiya mazleh), and one should avoid going to trial on this month. Beir Heitev (ibid 2) explains that from the Talmud (Taanis 29a) it would seem that it applies to the complete month. Mishna Berura (ibid. 2) quotes from the Zohar that at least one should abstain until after Tisha Beav.
Kedushas Levi mentions that the month Av is divided into two distinct sections. Part one belongs to Arur (accursed, implied by the alef of Av) and part B stands for baruch (blessed, inferred on the beis of Av), and this lat one contains good mazal.
Chasam Sofer (Droshos 2: p. 331) maintains that a new month begins with Tisha Beav and is named Menachem. Tisha Beav is day one of that new month (See Yerushalmi Taanis 4: 5, and Yechezkel 26: 1; It came to pass in the eleventh year on the first of the month, that the word of Hashem came to me).
However, Machazik Brocho (Chida 551) and other follow the Beir Heitev’s opinion that the “reiya mazleh” extends for the complete month.
Horav Shlomo Miller’s Shlit’a opinion is that in need a person can be lenient after Assara Beav. (Tenth of Av).”
In regards to to your question, Horav Shlomo Miller’s Shlit’a opinion is that it suffices until after Tisha Beav.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/16/2019 3:19 PM |
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Important Numbers
