|
|
|
|
Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
|
|
|
|
|
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
271
272
|
|
|
|
|
# 2128 Happy Returns
|
|
|
Q. Re- Above question on a kinyan (acquisitive act) for the matzos eaten at the seder by family and guests. Should that kinyan be done for them in mind, at the time the host buys his matzos?
Does that apply also to the maror?
A. Mishna Berura (454: 4), advises that when buying matzos, the buyer should be careful to pay for the matzos and not buy on credit, if the seller mentions that he needs the money, as he may not be acquiring those matzos until fully paid. However as mentioned in the above questions, there is no need to buy for the guests or the family.
Horav Shlomo Miller's Shlit'a opinion is that it could be paid by cheque or by an accepted credit card.
As far as maror is concerned, although Poskim disagree, it is better if it is one's property, since there is a hekesh or link between matza and maror. (Biur Halacha 454: 4 quoting Pri Chadash).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/12/2019 3:52 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2127 It Pays to Pay
|
|
|
Q. (Re- Above question on a kinyan (acquisitive act) for the matzos eaten at the seder by family and guests). Is it advisable that the guest pay a symbolic amount to the host for the matzos to be eaten later at the seder?
A. Some Poskim indeed maintain that it is better if something, at least a perutas value, is paid to the host by married children and guests for the matzos. (Piskei Teshuvos 454: 2).
Another reason given is mentioned in question 1923 in regards to a gifted taalis, were we wrote: "Chaye Adam (68: 16) rules that one should not comply with a mitzva for free, but rather pay for it. As King David said to Aravnah, “No; for I will only buy it from you at a price; so that I will not offer to the Hashem my G-d burnt-offerings which I had received for nothing.” (Shmuel II -24: 24). He quotes the Zohar (Terumah) who is very stringent in this principle, and warns that a spirit of impurity rides with free gifts.
Horav Shlomo Miller's Shlit"a opinion is that the above may be a virtuous middas chassidus, but it is not customary
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/12/2019 3:24 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2126 Seder Assets
|
|
|
Q. How do you handle during the Pesach Seder, the kinyan (acquisitive act) needed to have the matzos gifted to the family and guests, since matzos have to be owned by the eater?
A. Shulchan Aruch (454: 4) rules that one does not comply with the mitzva of matza, if the matza was
stolen. Mishna Berura (15) explains that the reason is a (gzeira shoveh) link to the mitzva of chalah that requires that one should separate it only from produce that belongs to him. Mishna Berura adds that if one borrowed a matza, he does comply, since when it was lent, he was expected to eat it and not to return that same piece, but rather another one or its value, and that matza actually belongs to him.
Some Poskim maintain that the host who owns the matza, should actually before he hands over to his children and guest the matza, mention that it is a present for them and then they perform a kinyan or acquisitive act when they receive it. (Sefas Emes - Suka 35a, Yad Hamelech - H. Chometz Umatza 6: 7, et. al.).
Some Poskim mention that the fact that the matza was introduced in one's mouth and chewed before being swallowed, the physical change created by the chewing, consists on a shinui maaseh and it is in itself an acquisitive act, so the matza is swallowed is already his property. (Biur Halocho 454: 4, Imrei Binah - O.H. Pesach 24, Betzel Hachochmo 4: 172 and others).
However, many Poskim assert that since they were invited to eat, it is obvious that the portions are gifted to them, and no official declaration or act of acquisition is needed. (Imrei Binah - O.H. Pesach 24, Tzitz Eliezer 2: 37 - 13: 15 and others).
Horav Shlomo Miller's Shlit'a opinion is similar. The Rov added that throughout the generations, all that was required was for the host to place the matza in front of the family and guests and that is all that is needed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/12/2019 3:18 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2125 Never Too Late to Learn
|
|
|
Q. Re - Last question. (How do you arrange a minimal seder for an elderly lady that is mentally OK, but bed ridden at home). What is the minimal Haggada reading that has to be said for her? Does she have to ask the four kashios? Do you need a full seder plate to be brought to her room?
A. Horav Shlomo Miller's Shlit'a opinion is that she does not have to ask the kashios, but she should listen to them in a language she understands. Then the answer should include the paragraphs of Avadim Hayinu, Mitchila, Vehi Sheamdah, the three paragraphs of Pesach, Matza and Maror, and Halel.
It is commendable to bring a convenient seder plate to her room if possible.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/12/2019 3:05 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2124 Mind the Senior Moment
|
|
|
Q. How do you arrange a minimal seder for an elderly lady that is mentally OK, but bed ridden at home.
What is the smallest shiur of matza, and how do you prepare it with water?
A. Normally Poskim recommend for matza are at least approximately 27 or 28 cubic centimeters according to Rav Chaim Noeh. (Shiurei Torah p. 191, 193. However, 28.8 cubic centimeters is mentioned preferable. About 15 - 13.5 gm.). According to Horav Moshe Feinstein zt'l the amount is 43.2 cubic centimeters or about (Kol Dodi, p. 60), and 50 cubic centimeters according to Chazon Ish. (Shiurin shel Torah, pp. 65, 66. There are conflicting amounts quoted as to how much matzo fulfills this opinion. Shiurin shel Torah p. 66 quotes that the Chazon Ish personally assessed half a machine matzo as sufficient, whereas the Steipler Gaon suggests that two thirds of a machine matzo may actually be necessary to meet this amount. Moreover, there are contemporary seforim on halachic measurements suggesting that perhaps even more than two thirds of machine matzo would be necessary to satisfy the Chazon Ish’s opinion.
In regards to an elderly or ill individual, Horav Shlomo Miller's opinion recommends half an ounce or 14.2 gm.
The Rov added that if the matza is to be dampened with water to make it softer and more digestible, it should maintain its tzuras hapas or basic form and structure.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/11/2019 2:58 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2123 Shemura Segula?
|
|
|
Q. Is there a segula on eating shmura the entire Pesach?
A. See above question. Moadim Uzemanim (3: 267) writes that even according to the Poskim that maintain there is a mitzva on eating matza the entire Pesach, there is no purpose on constantly eating matza. This being similar to not having to perform the mitzva of shechita perpetually. He adds that eating matza is different from the mitzvos of tzitzis and shiluach hakan, in which there are special segulos mentioned in the Torah for the ones that keep these mitzvos.
However, Piskei Teshuvos (475: 12: n. 66) questions the above, since there are important segulos mentioned in Zohar (Tetzaveh) in regards to eating matza, that is called Michla Demehemenusa, or the food that brings to emuna and belief in Hashem. It is also called the Food of Healing, see Rokeach (291).
Horav Shlomo Miller's Shlit'a opinion is that one should place more emphasis and vehemence in the compliance of the mitzva itself, that in the segulos involved.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/10/2019 3:39 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2122 Be Shomer the Shemura
|
|
|
Q. Some people have developed a custom to eat only "shmura" matza the entire Pesach. Is there a basis for such a minhag considering even our "non shmura" is generally watched in a fashion that technically would have been considered shmura to be yotzay the mitzvah of matza m'ikar hadin?
A. Shulchan Aruch (O.H. 475: 7) rules that the obligation to eat matza is only on the first night (and Rabbinically also on the second night in chutz laaretz). Mishna Berura (ibid. 44) mentions in the name of the Gr'a that although there is no obligation to eat matza during the rest of Pesach, if one does eat he complies with the mitzva of eating matza. Others also agree such as the Rokeach (291), Chezkuni and Eben Ezra (Mispotim 23: 15), Chasam Sofer (191) mentions that so is the opinion of the Rosh and the Ran, et. al. Avnei Nezer (377) and Gilyonei Hashas (Pesachim 38a) compare it to seating on the suka on the rest of the Yom Tov.
Since one complies with the mitzva of eating matza, according to the above Poskim even on the rest of the days, it is advisable that proper Shemura Matza as the one used at the seder, should be also used.
Horav Shlomo Miller's Shlit'a opinion is that one should follow the established mihagim of one's family. The Rov added that Horav Aharon Kotler zt'l would eat matza shemura during the entire Yom Tov, excepting when he ate kneidlach.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/8/2019 11:09 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2121 Is It Nice to See You?
|
|
|
Q. Should one make an effort to see a president or a prime minister in our days?
A. Talmud (Brochos 9b) teaches that one should run to see the honour given even to the Gentile kings, since if he merits, he may be able to see the future difference between the glory that is given to them and the one to be imparted in the future to the Jewish rulers.
As seen in the question above, that glory and honour, has greatly diminished in our days. One may argue, that there is therefore more of a reason to see them, as the difference has greatly increased.
However, Horav Shlomo Miller's Shlit'a opinion is that whatever honour is awarded today, cannot even begin to be a source of comparison and the whole activity is but a futile exercise. (See question 2120 above)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/5/2019 4:40 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2120 Fake Brocho II
|
|
|
Q. If one has the opportunity to see a president or a prime minister does he make a special blessing?
If not should one recite without the name of Hashem?
A. In question 173, If it is halachically appropriate to recite a blessing on seeing Prince Charles or Queen Elizabeth, we wrote: "Shulchan Aruch( O.H. 224: 8) quotes the Talmud (Brochos 58a): “On Gentile Kings one blesses “He bestowed from His glory to flesh and blood”. Mishna Berurah (ibid. 8) rules that you only recite the full blessing (mentioning Hashem’s name), if the sovereign has absolute power including life and death decisions, otherwise you bless omitting Hashem’s name.
Birchas Hamedaver (p. 404) quotes opinions that include in the full blessing, a president or leader that is empowered to grant a pardon to a death-convicted individual.
Many Poiskim maintain that the blessing is recited only if the monarch is dressed in distinctive royal or official attire. (Tshuvos Vehanhogos 2: 139, – Tzitz Eliezer 22: 14 et al.)
Horav Shlomo Miller’s Shlit”a opinion is that on Prince Charles no brocho need be recited meantime. On the Queen you can recite without Hashem’s name."
However, on question 1548 in regard to meeting with President Trump we wrote: "Horav Shlomo Miller’s Shlit’a opinion is that because of the character and nature of the prevalent democracy, the Presidency of the U.S., has become so open to criticism, disparagement and condemnation, even when unwarranted and gratuitous. Therefore it would hardly qualify as an honour comparable to the Creator’s, and no brocho at all should be recited."
The Rov maintains that a similar ruling may apply nowadays to a prime minister.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/5/2019 12:58 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2119 Read One Right
|
|
|
Q. A hospitalized person may be able to go down to the hospital shul on Parshas Zachor. If there is no minyan, can he with help, take out the Sefer Torah and read Zachor for himself even without a minyan?
A. Shulchan Aruch (O.H. 685: 7) rules that since Parshas Zachor is Biblically ordained, people living in towns with no minyan, will have to travel on this Shabbos to a place where there is one. Rema (ibid.) adds that if they are unable to do so, they should at least read them with their proper tune. Mishna Berura (ibid. 14) maintains that this reading should be done from a Sefer Torah. In Sha'ar Hatzion (ibid. 5) he quotes opinions in regards to the need of a minyan after the fact, when non is available.
Piskei Teshuvos (685: 2) quotes different opinions if Parshas Zachor, when omitted in the morning, could be read latter on during Shabbos afternoon with a minyan, by just calling to the Torah one person who will recite the brocho.
Horav Shlomo Miller's Shlit'a opinion is that is this case since there is no minyan to read Kerias Hatorah properly and with a brocho, it is better to read only from a chumash.
The Rov pointed out to Responsa Toras Refoel (1: 2) that maintains there may be even a Biblical prohibition to read from a Sefer Torah in unusual circumstances.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
|
|
|
|
|
Posted 4/5/2019 12:30 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2118 Search and Burn
|
|
|
Q. One (such as a physician) who is doing bedikas chametz and knows that he might be unable to destroy what he finds the next day, as is customary, because the next day he might be osek in pikuach nefesh the whole day, (he does not have someone to do it for him, as there are no observant people available on that area), should he refrain from making the bracha?
However, if he may destroy the chometz he finds immediately at the end of the bedika at night, should he then make a brocho?
A. Horav Shlomo Miller's Shlit'a opinion is that indeed he should make a brocho on the bedika and then proceed to burn the chometz after finishing that same night.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/5/2019 12:16 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2117 Search Results
|
|
|
Q. One who is doing bedikas chametz and knows that he will not find a crumb of chametz (and he doesn't have anything to hide), should he refrain from blessing?
A. Rema (432: 2) writes that the minhag is to place some pieces of chometz before the search so the brocho will not be in vain in case he does not find any chometz. But then he adds that even in case he did not place any, the brocho is not considered lebatala, since that is the nature of this mitzva; to search and find if there is chometz and if there isn't the purpose was already reached. Mishna Berura (ibid. 13) further explains, in the name of the Taz, that the brocho then, will also rest on the future burning of the chometz to be done next day, and adds that this is the accepted opinion of the Acharonim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/5/2019 12:06 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2116 Motzo Matza
|
|
|
Q. Our minhag is not to eat matzos thirty days before Pesach. Since I only eat shemura matzos during Pesach, can I eat now regular machine matzos. Can I eat gebrocht matzos in soup or matzebrai, since we don't eat gebrochts on Pesach?
A. Rema (O.H. 471: 2) rules that on Erev Pesach it is prohibited to eat matzos that can be used for the seder. Mishna Berura (ibid. 12) adds that some accustom not to eat matzo from Rosh Chodesh Nissan.
Mishnas Yaakov (3: 471), Kitzur Hilchos Pesach, Nitei Gavriel (1: 2: 10) and others maintain that the minhag is thirty days before Pesach. Igrois Moshe (O.H. 1: 155) explains that this is the time we begin the preparations for Pesach.
However, as mentioned the prohibition applies only to the matzo that one can consume at the seder night.
Horav Shlomo Miller's Shlit'a opinion is that if the eating of matzo is necessary for diet purposes, one can put the well marked matzo in contact with bread and thus make it inedible for Pesach. Then he may consume it even after Rosh Chodesh until Erev Pesach. when it would be prohibited. The same may apply to gebrochts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/4/2019 11:54 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2115 All of a Sudden Blessing
|
|
|
Q. One who is in the middle of a Purim seuda and (unexpectedly) receives mishloach manos during his seuda, does he need to make a bracha on the food that he received? Does it make a difference if he was expecting it, or not?
A. Horav Shlomo Miller's Shlit'a opinion is that if the newly arrived food was unexpected, one should recite a brocho on it, as it was not included in the blessings already said, even if it was an hamotzi brocho. However, if it was expected, it was already included by the corresponding blessings recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/4/2019 11:47 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2114 The Kosher Chazer?
|
|
|
Q. Is the fact that our sages taught that the chazer-pig will become in the days of the Moshiach a kosher animal a reflection on the artificial meat that Horav Miller is said to be kosher and pareve. One could use the DNA of a pig and create such animal?
If one would actually genetically change the DNA of a chazer and make it into a ruminant animal would it be kosher?
Is it only the chazer the animal that will become kosher or does it apply to all other non-kosher animal species?
A. On question 1230 we wrote that “Horav Shlomo Miller’s Shlita opinion is that the cultured meat is not considered meat. However, since the Mishna (Bechoros 5b) and Shulachan Aruch (Y.D. 79: 2) rule that food extracted from the impure is regarded as impure, even if it is not meat it is still prohibited. Therefore the original stem cells would have to be extracted from a kosher slaughtered animal. When the above was done, and all the nutrients used were kosher, the produce would need no salting and may in principle be permitted even with milk.”
From the above it is obvious that you cannot use the DNA of a pig to create kosher cultured pig meat, since food extracted from the impure is regarded as impure.
Nefesh Hachaim (Horav Ch. Plaggi, O. ches) quotes a Medresh Shochar Tov (146) on the posuk Hashem matir assurim, that teaches that all animals that are impure in this world, Hashem will purify them in the World to Come. (See similar in Orach Chaim ad. loc.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/4/2019 11:38 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2113 An Honest Opinion
|
|
|
Q. I live in Israel. This week I was using a vending machine in the train station. Suddenly it started spitting out coins.
After collecting them all, I had over 170 shekel.
Do I need to return the money?
There will probably not be a kiddush Hashem, because they'll ask me to send money in the mail. They won't see me in person, so they won't know I'm frum.
If I don't need to return it, then should I give it to tzedaka?
A. Horav Shlomo Miller’s Shlit’a opinion is that you must return the money. Otherwise you will be stealing from a Jewish individual or company.
You may write a note or an email when returning the money to the owners, stressing the importance that our Torah places on honesty and rectitude. Thus whoever receives it, will understand why it is being returned and it can create a Kiddush Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/4/2019 11:18 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2112 Dreams Come True?
|
|
|
Q. One who does not read Hebrew and cannot follow along in a Chumash, etc. during Megillah - what is he to do? The mind wanders, and one is not yotzi!?
Or is one still yotzi even if he daydreams.
A. Horav Shlomo Miller’s Shlit’a opinion is that he should try to follow the reading using a translation that he understands. Since he is after all listening to the Hebrew and at the same time following with the translation he would comply.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/4/2019 10:54 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2111 No Kavana - No Tefila?
|
|
|
Q. If someone has problems concentrating and he knows he wont be able to concentrate even on the first bracha of the amida, is he exempt from tefila?
A. Mishna Berura (101: 3) indeed rules that one should not daven if he cannot concentrate at least on the first brocho (See Talmud Brochos 30b). However, the end of the first brocho in case of great need suffices.
Piskei Teshuvos (ibid. 3) quotes opinions that in our days, due to the lack of paying attention so common in our times, one should daven anyway, and try his uttermost to at least focus on the last part of the first brocho.
Horav Shlomo Miller's Shlit'a opinion is similar.
The above is based on the Tur (O.H. 101, mentioned in the last question) and on the explanation of the Baal Haturim at the end of Parshas Pekudei that the eighteen repetitions of the posuk "He did as Hashem ordered Moshe," are the reason for the eighteen blessings of the amida. The 113 words in those psukim also correspond to the 113 words that constitute the ending brocho of those blessings. He adds that 113, is the number of times that the word "Lev" or heart is mentioned in the Torah, teaching us that at least that part requires kavanah."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/2/2019 3:09 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2110 Beginning at the End
|
|
|
Q. If someone has problems on concentrating during the complete amida, after having kavanah on the first bracha, should he put effort on concentrating on other complete brachos, even if they are few. Or should he better focus on the end part of all brachos?
A. Poskim write that one should at least try to have kavana at the end of each brocho of the amida (Tur O.H. 101, Mishna Berura ibid.:1, see also Eretz Zvi 22 quoting Chinuch).
Horav Shlomo Miller's Shlit'a opinion is that when someone has difficulty on staying focused throughout the whole shemone ezre, it is preferable to have kavana at the end of all brochos , than kavana during the complete brocho, of just a few.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/2/2019 3:05 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 2109 A Paper's Trail
|
|
|
Q. A very busy student deliberately (lo alenu) desecrated Shabbos by writing an essay because he thought he wouldn't be able to do it unless he worked on Shabbos. He wants to do teshuva. Is he obligated to rip up or delete what he wrote, and re-do it, and may he give in to the professor what he wrote on Shabbos?
If he has to rewrite or retype his essay, does he have to create a totally new essay too if the research was done on line also on Shabbos?
A. Shulchan Aruch (O.H. 318: 1) rules that one who desecrates Shabbos by doing intentionally any of the prohibited works, cannot benefit from the transgression done. Therefore, Horav Shlomo Miller's Shlit'a opinion is that indeed the paper has to be rewritten or retyped.
However, the topic, material and ideas prepare for the essay, can be reused, even if they were searched on line during Shabbos. (See Shulchan Aruch 307:17, Mishna Berura and Piskei Teshuvos n. 225, on different opinions in regard to studying for a college exam on Shabbos. See also question 156).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 4/2/2019 2:48 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
