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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2263 The Law of the Letter
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Q. Re- Question 2259 - Playing Scrabble on Shabbos; Can one place a message for his family or guests on a table by using Scrabble letters not attached to anything, but covered with a heavy glass utensil, such as a transparent rectangular pyrex container or similar, so the kids won't grab or move the letters? The covering glass is not touching the letters, just protecting them.
A. As mentioned in question 2259; Poskim permit placing letters together on a board or similar and form words, when the letters are not fixed or attached to the board, or to each other, or when not being held together by a surrounding frame. (Shemiras Shabbos K’ 16: 23, Piskei Teshuvos 34: 16, quoting Igros Moshe O.H. 1:135 and Chaye Adam 37:6).
Horav Shlomo Miller's Shlit'a opinion is that although in principle it is permitted, it is preferable to avoid when not in need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/26/2019 9:15 AM |
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# 2262 Come Heaven or High Water
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Q. One who everyday is tovel in the mikva, and owns a cottage where he uses the lake for his daily tevila before davening. If a proper eruv is placed on the lakefront of the cottage and the eruv of the property covers some of the lake area too (it was placed on metal poles on two parallel docks going into the water and a third cable was placed properly on two poles at the end of the two docks), can one be tovel on Shabbos in the lake, if no mikva is available?
A. Shulchan Aruch (O.H. 356: 1) and Mishna Berura (1,2) require proper mechitzos (fences and not just cables or tzuras hapesach), in the water area. Namely, they should be at least ten tefachim high and at least a tefach should be inside or outside the water. Horav Akiva Steinmetz Shlit'a mentioned that due to the waves and likely tides, the mechitzos, should be placed on the outside side of the docks, so one may carry also on them and be high and deep enough, that at least a tefach should always be inside and outside the water level. A similar mechitza should also be placed at the far side, and joining the two docks.
However, one may use an eruv made of tzuras hapesach for the dock itself, that extends and connects to the property eruv and use it for eating there during Shabbos.
Horav Shlomo Miller's Shlit'a opinion is that it is simpler to walk dressed with a bathrobe close to the lake, crossing the eiruv or tzuras hapesach he must have around his property. Since he is not carrying the bathrobe but wearing it. Place it down on the shore close to the water and proceed to immerse in the lake. When he exits, he should be careful to do it slowly so the water will drain from and his body will be mostly dry. He the can pick up his robe and wear it before he crosses into his property eruv.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/24/2019 4:57 PM |
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# 2261 A Little Knowledge of a Dangerous Thing
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Q. Is there a issue of mayim megulim like the opinion of the Pri Chadash in North Miami Beach? I noticed lizards in my rental home (one fell on my head in the house) and a snake in the backyard maybe they come in too... Thank you!
A. Poskim (Chesed Lealofim 4: 10, Kise Eliahu) indeed mention that one should not step or wash on Maim Megulim or uncovered water in places were snakes or scorpions may be present in them. They both quote the P'ri Chadash (Y.D, 116) that nowadays in Yerushalaim there are many snakes and scorpions to be found in the streets (as opposed to the days when the Beis Hamikdosh was extant), and therefore uncovered waters should not be used for washing, and even feeding animals, unless they are a small minority as opposed to the other waters.
Horav Shlomo miller's opinion is that besides the traditional Maim Megulim issues, since there is a distinct possibility that the waters on those areas may attract all kinds of harmful creatures, one and one's family, should not swim on those water and abstain from washing or immersing in them, unless the waters have been kept covered and closed-in by a fence or other means, and also checked before using them or swimming in them, especially when children are involved.
As our Sages constantly teach "Chamiro Sakanta Meisuro," Endangering oneself, is more severe and a greater prohibition than eating or benefiting from proscribed items.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/19/2019 7:59 PM |
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# 2260 Game Over
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Q. A relatively old-new toy creates drawings and words on a handheld screen, by magnetically pulling on small metal balls, sometimes of different colors. A pencil magnet is placed on that point, and it makes the ball come out and stay in that elevated place, thus creating with the balls an image or words. Can that be used on Shabbos?
A. See question 2259 above. Since the balls are held together in a frame, Horav Shlomo Miller’s Shlit’a opinion is that playing with this handheld screen would involve a Rabbinic prohibition.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/19/2019 2:37 PM |
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# 2259 Spreadable Scrabble
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Q. Is playing Scrabble allowed on Shabbos?
A. Poskim permit placing letters together on a board or similar and form words, when the letters are not fixed or attached to the board, or to each other, or when not being held together by a surrounding frame. (Shemiras Shabbos K’ 16: 23, Piskei Teshuvos 34: 16, quoting Igros Moshe O.H. 1:135 and Chaye Adam 37:6).
Ohr. Org - Ask the Rabbi 47, mentions: I showed Rabbi Chaim Pinchus Scheinberg, zt”l, an edition of Scrabble which had a flat board, without grooves for the tiles, and asked him if it is permitted to play this game on Shabbat. He acknowledged that some Poskim forbid it, and others permit it. He ruled that it is permitted, but that great care must be taken to ensure that the players do not forget that it's Shabbat and write down their scores. A similar ruling is to be found in Thirty Nine Melochos p. 955.
Some Poskim consider Scrabble a kli shemelachto leisur since the game involves writing down the score. (Tiltulei Shabbos p. 24).
Horav Shlomo Miller’s Shlit’a opinion is to better avoid playing games that do not promote the kedusha of Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/19/2019 2:32 PM |
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# 2258 Dress the Ship?
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Q. If someone lives in a houseboat or a large boat, does he have to place mezuzos?
A. Poskim disagree. Shulchan Aruch (Y.D. 286: 11) rules that a sefina or ship is exempt from having mezuzos. However, Shach (21) and Aruch Hashulchan (27) mention that the reason they are not liable is because they are diras arai or only a temporary abode. Therefore some Poskim maintain that ship cabins and staterooms in our days, that are well build and permanent, should have mezuzos placed. (Aruch Hashulchan ibid., Minchas Yitzchok 2: 84, 4: 55, Piskei Uziel 30, and others. See Kehilas Yaakov- Eiruvin 17 and Menochos 26).
Shevus Yitzchok (13: n. 41) quotes that Horav Eliashiv zt'l ruled that the reason a ship is exempt, is due to the teaching (Tomid 32a) that people who travel on the seas, their mind settles only when they reach the shore. Therefore, one should not recite a blessing when placing that mezuza. Betzel Hachochma (2: 82) asserts that a sefina is exempt since people don't establish their abode in the middle of the seas. (See also question 2035 regarding a mezuza on an igloo and 1226 on a trailer).
It would appear from the above opinions, that one who constantly lives in an anchored houseboat or large boat, does have to place a mezuza on it.
Horav Shlomo Miller's Shlit'a opinion is that if the houseboat still travels, it is exempt of Mezuza.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/19/2019 2:21 PM |
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# 2257 Coming In into His Boat
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Q. (Re- questions 2254, 2255 above) What if the person lives on a houseboat or a boat year round or just in the Summer?
Does he have to have an eruv built around the boat to carry in and out?
A. Since the sea or the lake are a Karmelis, one may not carry items from or to them.
However, if he was able to build a proper eruv with mechitzos that includes the boat, it may be permitted.
Horav Shlomo Miller’s Shlit’a opinion is that due to the complexities of building such an eruv, an expert Posek on these Halochos should be consulted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/19/2019 2:13 PM |
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# 2256 A Point of Honor
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Q. Does one have to honor a Cohen with the mitzva of Vekidashto, to be first when entering a room, or to take food first when no mitzva is being performed?
A. Poskim disagree if the mitzva of Vekidashto applies only to matters of kedusah and holiness, as would seem from the words of the Talmud (Gittin 59b), Sanctify him for all matters of holiness or extends to all occasions.
Maharsho (Nedarim 62a) depends the above on Rashi’s interpretation, that we are dealing even with items that do not have holiness, and the opinion of the Rosh and the Ran that maintain it applies to the distribution of the Lechem Happanim or similar.
Shita Mekubetzes (Nedarim ibid.) adds that the meaning of “Dabar Shebekedusha” refers to important and relevant matters, where honoring someone is significant and not to trivial acts, that don’t carry any esteem or recognition.
Tumim (15: 3) explains that the reason Poskim do not mention to give precedence and priority to a Cohen at judgment time, is because it is not a matter of holiness. Similarly, Pri Megodim (135: 1) writes that the serving of a Cohen first, refers to a seudas mitzva and not to a regular meal.
Horav Shlomo Miller’s Shlit’a opinion is that when possible it is better to honor a Cohen in all occasions when the kavod is meaningful, since according to many this is a Biblical mitzva. One should do so especially if the Cohen can also be regarded as being a Talmid Chacham.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/19/2019 1:58 PM |
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# 2255 Don't Rock the Boat?
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Q. Can someone enter a boat that is tied up to a dock on Shabbat?
A. Shulchan Aruch (O.H. 339: 7) rules that one may enter a boat on Shabbos if the boat is sitting on the ground of the sea and not floating at all; and if it is tied up, in the way that boats are to the dock, even if it floats on the water one may enter. Mishna Berura (ibid. 35-37) explains that if the boat floats, one should not enter since it appears as if he is swimming. Being tied up, he adds, is properly on both extremes of the rope. Shemiras Shabbos K’ (16: 38) also permits entering a small boat or sirah, even when floating on the water, if it is tied up properly. See also Shulchan Aruch (O.H 613: 6) regarding traveling on such a boat for the purpose of a mitzva. See also next questions in regard to carrying items to and from the boat on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/19/2019 1:52 PM |
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# 2254 Resorts for a Resort
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Q. Hi, we are going to Gibraltar for Shabbos and they have a hotel there that's called the Sonburn Hotel. It is a boat that used to be in use. Now they took out the engine and they docked it with metal rods its not going anywhere. Am I allowed to stay there for Shabbos?
A. Horav Shlomo Miller's Shlit'a opinion is that it is permitted if the boat is firmly attached with the metal bars. However, one is not allowed to carry items in or out from that hotel unless a proper eruv was installed. (See next questions).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/19/2019 1:45 PM |
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# 2253 Buoys and their Toys
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Q. Are water toys like tubes, floats and inflatable mattress that are outside the water muktze on Shabbos?
Since their primary use is for swimming inside the water, which is not allowed on Shabbos can you use them when needed outside the water for seating or reclining on them??
A. Horav Shlomo Miller’s Shlita opinion is that if they are toys they are not muktze. However, utensils that most of their use is for swimming or in the water, they would be considered a Keli Shemelachto Leissur, or forbidden to use because of their prohibited use during Shabbos. However, they would still be permitted if one needs them for leaning or seating on them and even playing with them, as this is considered Letzorech Gufom. They may also be moved if one needs the space they are in.
If they are equally used in and outside the water, the Rov maintains that one can be lenient, since most probably any use of them would likely involve the Letzorech Gufom condition.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/19/2019 1:36 PM |
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# 2252 Panic Button Help
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Q. An apartment next to a hospital, donated (to Bikur Cholim) primarily for providing necessary lodging of family staying with patients during during Shabbos, has two bedrooms permitting the stay of individuals of different families and gender. To avoid yichud issues a recording security cameras were installed that operate on Shabbos, following the advice of Horav Miller.
Due to security concerns that the presence of unknown visitors may create, it has been suggested that emergency alarm switches should be installed in all rooms including all common areas. Those alarms when triggered would connect directly to 911 or a security facility. Is there a Halachik issue with them?
Is there a specific way that Horav Miller recommends how they should be installed?
A. On question 828 we wrote: Horav Shlomo Miller Shlit”’a advised that in order to leave the cameras and recording equipment on during Shabbos, a random timer should be added in order to avoid this becoming a case of psik reisha or certainty of committing a prohibition. There should also not be a light or other on-indicator on the camera when recording.
The Rov recommended that the emergency alarm switches or panic buttons, should be installed as there could be, although uncommon, valid concerns of even Pikuach Nefesh in some instances. He also recommended that they should be connected to a competent security service, rather than effecting a direct 911 call, that may be considered due to its automated nature, to be a fake call. Usually, there may be more responsibility and obligation with a remunerated institution.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/19/2019 1:22 PM |
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# 2251 Oh Say Can You Sing?
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Q. B"H Shalom, Dear Rabbi,
Would it be ok to use the tune of the American national hymn (or the Canadian) for davening, such as Lechah Dodi or any other part of davening? (Perhaps as Hakarat hatov, close to Independence day. Albeit it is an exile, Jews are welcomed to worship Hashem!)
Is there a guiding rule with regards to using tunes in davening?
Thanks.
A. Horav Shlomo Miller's Shlit'a opinion is that although our sages encouraged us to pray for the peace of the land (Pirkei Avos 3: 2) and many shuls recite a special tefila on behalf of the national government, singing the national anthem as part of the liturgy may be incorrect and out of place. Some may even consider this irreverent and disrespectful, and should be avoided.
In principle the tunes singed in shul, should echo holiness, respect and devotion. True, some of the nigunim and tunes we often sing, may have had their origin in not a totally kosher background, and were then incorporated and given kedusha and holiness, still common sense and good judgment are imperative in not turning the service into a humorous and undesired comedy.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/12/2019 5:54 PM |
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# 2250 A Teshuva to do Teshuva
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Q. A shul has a rather recent takana that no aliya to the Torah should be given to someone who does not keep Shabbat. Recently a group of youngsters were engaged on being mekarev a friend who's family are longtime members of that congregation, but are not frum yet. Since they feel that there is a great possibility that the still un-frum friend may become a true baal teshuva can they give him as a necessary encouragement an aliya? If he accepts, is that considered disrespectful to his father, who does not get one?
A. Horav Shlomo Miller's Shlit'a opinion is that as long as the son accepts to not desecrate Shabbos openly, he can be given an aliya. The fact that the son does get called to the Torah then, is an encouragement to his father to follow him.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/12/2019 3:09 PM |
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# 2249 Doesn't Add Up
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Q. We became accustomed in our shul to announce when reading Parshas Ki Teitze, that one should have in mind to comply with the mitzva of remembering Mechias Amalek (the destruction of the Amalekites), since positive mitzvos require kavana (intention). Should we then add and follow up by announcing having kavana when remembering the Parah before we read Chukas?
A. On question 1651 we mentioned the reasons why some Poskim maintain that reading Parshas Parah is a Biblical obligation: namely: According to the Staipler Gaon zt’l (Bircha Peretz, Chukas, end of Shiurin Shel Torah), it derives from the posuk (end of Metzora); You should warn from becoming contaminated. The Torah obligates Beis Din to separate the nation from becoming impure.
Meshech Chochmo (Chukas) writes that it originates from the separation required by the Torah to isolate the Cohen Gadol before Yom Kippur and the Tamud (beginning of Yuma) equating it to the process of the Parah Aduma.
Artzos Hachaim and Emes LeYaakov (Beshalach 15: 25) mention it is included in the remembrance of the making of the eiggel, (Devarim 9: 7); since the Parah Adumah redeems the sin of the golden calf.
Aruch Hashulchan (685: 7) maintains that it is based on the posuk that Parah Adumah is an eternal law (chukas olam), even when we don’t have access to the ashes, we can still read it.
However, Horav Shlomo Miller's Shlit'a opinion is that in this case, we should endeavor to maintain our eatablished minhogim and traditions and it suffices with what our Sages instituted already, So there is no need to further expand on what is already well instituted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a.
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Posted 7/12/2019 2:57 PM |
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# 2248 Really! Again?
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Q. Regarding the minhag of fasting erev Shabbos Parshas Chukas (one who is accustomed to do so or made a neder to do so), one fasted in Israel and then came to Canada or America where the parsha is leined a week later. Does he need to fast again?
A. See prior question (2247) on the reason for the fasting Erev Shabbos Parshas Chukas. Horav Shlomo Miller's Shlit'a opinion is that in this case, he does not need to fast again.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/12/2019 2:24 PM |
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# 2247 Fast Talk
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Q. What is the source for some fasting on Erev Shabbos Parshas Chukas? Why would there be a fasting day on Erev Shabbos when we usually avoid it?
A, Magen Avrohom (580: 9) and Mishna Berura (580: 16) quote the Tanya, that on Erev Shabbos Parshas Chukas, yechidim or some individuals accustom to fast. (Oz VeHadar Mishna Berura explains that it refers to the Arizal's teachings (Shaar HaKavannos of Rav Chaim Vital, Drushei Tikkun Chatzos 1 and Pri Eitz Chaim, Shaar Tikkun Chatzo 3).
The reason given, is that on that day (in the year 1242), twenty (or twenty four) wagons replete of Sefarim Gemaros. Talmudic literature including many works of the Baalei Tosafos and other priceless and irreplaceable manuscripts, (it predated the printing age), were burned in Paris by agents of the Church and King Louis IX.
Magen Avrohom adds that it is “worthwhile for every Jew to cry for the burning of the Torah.” He then proceeds to tell of a customary annual fast specifically for this purpose, on Erev Shabbos Parshas Chukas.
Additionally on year 5408 (Tach) - 1648, two great European communities were destroyed.
The cause that it was instituted on the day of the week (Erev Shabbos) rather than on the day of the month, as all other days of fasting are, is because it was spiritually revealed to them that they should fast then, by using the Targum translation on "Zos Chukas Hatorah"
Moed Lekol Chai (quoted by Nitei Gavriel - Bein Hamtzarim 1: 1: 3) mentions that on that Friday, as he remembers from his younger years in Izmir, people would refrain from leaving home and would try to arrange all that was needed for Shabbos on the prior Thursday. Even in his present day, he adds. people avoid traveling from city to city. He further quotes from Kisvei Hakodesh, the tradition to awake early and recite the Kina or lamentation of "Shaali Serufa Baesh."
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/12/2019 2:19 PM |
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# 2246 Like a Kid in a Candy Shul
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Q. The candy-man in our shul gives out lollipops of different colors to children on Shabbat, often more than one if they so request. Is it permitted for him to give a candy of one color to child who is already aware of the Shabbat prohibitions, when he asks for a second one to be eaten later, if it is of a different color? Would that not be a case of borer (sorting and separating) mixed items for later use, that is prohibited?
A. Poskim view grapes and other fruits of different colors as being two different kinds of mixed items, even though they are the same fruit, in regard to the prohibition of borer. To be permitted to choose, one would have to choose the one wanted and for immediate use. (Pri Megodim 319 : 5, see also Mishna Berura 225: 14, regarding the brocho of Shecheyanu).
However, they are lenient in regard to candies, where the taste and shape is basically the same and only the color is different. If so. one is not choosing different mixed items, and is therefore permitted. (Piskei Teshuvos 319: n. 152). See also question 2226.
Horav Shlomo Miller's Shlit'a opinion is that if the taste is similar, it is permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/12/2019 2:07 PM |
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# 2245 All In Good Time
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Q. A Kolel family lo alenu tragically lost a baby by smoke inhalation some years ago in a house fire, the rest of the family B'H survived. They sued the manufacturers of an appliance that caused the fire and recently won a very large settlement that practically turned the formerly necessitated and in financial problems family, into a very wealthy one.
The would like to know what Horav Miller's holds in regard to making a seudas hodoah, due to the extremely contrasting issues involved; what is the correct thing to do?
A. Shulchan Aruch (O.H. 223: 1) rules that if one loses his father and also receives an inheritance, he should first recite "Dayan Haemes" followed by "Shehecheyanu." Mishna Berura (ibid. 9) adds that even though he would have preferred to have his father alive and not receive the inheritance, he is still permitted to thank Hashem for the gift received even when mixed with pain.
However, Halichos Shlomo (23: n. 33) advises to recite the brocho after the end of aninus in private, so it may not seem like a lack of respect to the deceased father.
In regards to the brocho of Hagomel, to thank Hashem for being saved in an accident, the survivors recite and thank Hashem, even when close relatives did not.
Horav Shlomo Miller's Shlit'a opinion is that they should contribute significantly to a Torah institution that may dedicate a place that carries and the name and remembrance to the neshama of the deceased baby. When it is inaugurated, the seuda should also be a seudas hodoah to thank Hashem for the chesed received.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/12/2019 1:57 PM |
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# 2244 What Can I Tell You?
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Q. When the economic situation of a family is known widely in the country they reside, can someone inform others of it in a different country? Is this a case of an item that is already publicly and openly known to many (Apei Tlassa) that one is permitted to further divulge, and there is no Lashon Hora'a prohibition, since besides today's great availability of travel, the constant internet contact and accessibility of information everywhere, this information can be gained easily.
A. Horav Shlomo Miller's Shlit'a opinion is that it may be, but it still has to meet all the requirements that the Chofetz Chaim cites are needed to be able to further disclose in such a case, the information to others. (See Shemiras Haloshon klal 2).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/12/2019 1:41 PM |
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Important Numbers
