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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1963 Beware of Greeks Bearing Spiritual Lifts
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Q. Why do we attack so much the Greek philosophy during Hanuka, did not the Rambam study and wrote much about Aristotle?
The Talmud in Megila also sponsors learning Greek wisdom, since Noach blessed Yefes that he will dwell in the tents of Shem, so why is it so vilified on Hanuka?
A. Poskim disagree in regards to the learning of philosophy, (the love of wisdom), that usually includes the teachings of the classic fathers of that study, namely Aristotle and Plato.
Well known are the Teshuvos of the Remah (6 -7) where he disagrees with the very strong objections of the Maharshal to the Remah quoting Aristotle. The Remah defends his view, maintaining that he personally never studied any of the philosophers books, he rather learned about their teachings from the many quotations of them in the Seforim of the Rambam.
Maimonides’ More Nebuchim or Guide of the Perplexed, is largely devoted to an attempt at reconciliation between Aristotelian thought and the teachings of the Torah.
Remah (Y.D. 246: 4) rules that one may study occasionally other studies besides the learning of Torah. Shach (ibid. 6) explains that this may be referring to philosophy.
Kovetz Shiurim (47: 9) writes that "earlier Sages debated if one can engage in the study of Philosophy. However, it is easily understood, he adds, that even the ones who permit, it is only for those who's fear of Hashem precedes their wisdom. A quality uncommon in our generation." Other contemporary Poskim disagree.
Horav Shlomo Miller's Shlit'a opinion is that regardless of the opinions in regard to the study of the Greek philosophy, there is a great difference between the intellectual study of ideas and the diametrically opposed actual Greek Culture and behavior of their historical society. What Chanuka mostly rejects is that Greek Culture of paganism, celebrating the body, the hedonism and self-indulgence, that is so contrary to the Torah values.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/10/2018 8:13 PM |
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# 1962 Guessing the Guest
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Q. Our family is going to visit our parents for Shabbos Chanuka and be staying there until Motzei Shabbos. Our home is close by and we are leaving after the plag. We heard that there are different opinions where to light the menora. What is Horav Miller's opinion?
A. Piskei Teshuvos (677: 3) indeed maintains that when leaving home after plag hamincha for one that lights facing the outside of their homes, even if no one is going to remain Shabbos at home, lighting should be done at home, before leaving. Similarly, on Motzei Shabbos, if they return home immediately after the end of Shabbos, they should light there.
However, Horav Shlomo Miller's Shlit'a opinion is that they should light at the home of their parents where they are going to spend Shabbos. Likewise, after Shabbos they should also light there and stay for the shiur hadlaka, before returning home.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/8/2018 8:16 PM |
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# 1961 A Shaila on Shoalim
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Q. If someone prayed maariv after plag but before the shkia on December 4, and forgot that you have to start saying that night veten tal umatar, but since it was not yet really night, does he have to repeat the amida?
A. Shulchan Aruch (O.H. 117: 5) rules that "shoalim" or the time we start the request for dew and rain at Maariv is on the sixtieth day after the "tekufa" or autumnal equinox began, which is typically the fifth or sixth of December in our days. We say it during maariv of the day before (fourth or fifth), because that is when in Halacha, December 5th. begins.
The day when the tekufa begins is counted in the sixty days. The equinox may begin at different times during the night or day. Biur Halacha (117) quotes Poskim that disagree if the sixty days are counted from the beginning of that day or from the hour it actually began. We usually begin the request at the beginning of the night on maariv. After the fact, when one forgot, Chaye Adam rules that we go after the hours time (me'es le'es) and it could be even in the morning. That changing time is expressed in Eretz Yisroel hours, and has to be adjusted to local time.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that although normally if one has already ended the amida and forgot to mention tal umatar, he has to repeat the amida even on an early maariv, on this first night, reflecting the doubt created by the above Poskim's disagreement, one does not have to repeat the tefila. (Mekor Chaim and Kaf Hachaim and others rule similarly, since when in doubt we are lenient in blessings, Biur Halocho and others quoting a Chassam Sofer's story, are stringent).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/6/2018 12:39 PM |
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# 1960 The Prominence of a Shamash
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Q. On question 684- 685 in regards to creating a variety of colors in the lights of the menorah by adding different chemicals to the oil, or adding aromatic drops to the oil, since the effect is quite attractive and striking, and it may be even a greater persumei nissa, you wrote that; Horav Shlomo Miller’s Shlit”a opinion is that although the lighting would be acceptable if the flame coloring additives mentioned were to be added, and only according to some Poskim even the aromatic oil is permitted bedieved, it is preferable to use the most pure olive oil available, as the olive oil should resemble as much as possible the one used in the Bais Hamikdosh. My question is can you use lechatchila the above oils for the shamesh?
A. Although from Shulchan Aruch (673: 1) it would seem obvious that there is no kedusha or restrictions in regards to the shamash additional light, some Poskim do ascribe special attributes to the shamash. However, Biur Halacha (ibid. D.H. Sheym) quotes Magen Avraham as explained by Pri Megadim that maintains that one should abstain from using lechatchila the shamash, (an additional room light should be added), Biur Halacha disagrees.
The above finds an echo in Kav Hayoshor (96) who explains the placing of the shamash light higher than the rest, as a reflection of the posuk; "Serofim Omdim Memaal Lo" or the fire-angels are standing over. He also compares it to the Cohen lighting the menora in the Bais Hamikdosh or the angels lighting the holy lights at the Kisseh Hakavod. Maharil maintains that the kedusha of the shamash is higher than the thirty six lights of the menorah and whoever honors the shamash will merit to see the lights of the Bais Hamikdosh soon. (See Nitey Gavriel 20 n. 4).
Horav Shlomo Miller' Shlit'a opinion is that no restrictions apply to the shamash and therefore colored or aromatic light may be used.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/5/2018 12:22 AM |
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# 1959 Is It Worth the Candle?
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Q. Is there a special inyan to light candles or oil lamps at the amud in a shul? Not that many shuls do that these days, why?
A. Shulchan Aruch (151: 9) writes that it is tradition to illuminate our shuls with lights in their honor. They are compared to the lights in the Beis Hamikdosh. (Yalkut Behaaloscha, Medresh Rabba - Vayikra 31: 4, Reishis Chochmo 14: 64-66).
Midrashim and Sifrei Mussar explain in length the importance of lighting candles in shul, as they bring about the strengthening of good mazal and the abundance of brocho. (See Piskei Teshuvos 151: 18).
Chassidim and Anshei Maase, would try to light those candles themselves instead of the shamash. In some places they would sell the honor to ignite those candles (Peleh Yoetz - E. Hadlaka, Darchei Chaim Veshalom 103).
Poskim debate whether, the above applies also to the electric lights common today by the amud or one should make the effort to kindle candles and oil. (Mishne Halochos 5: 70, Chelkas Yaakov 1: 141, Beer Moshe 7: 115, Teshuvos Vehanhagos 1: 702).
Horav Shlomo Miller's Shlit'a opinion is that each shul should follow its own minhogim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/4/2018 3:04 PM |
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# 1958 Figure of Speech
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Q. Of the five oral tools from which speech emerges, throat, palate, teeth, tongue, lips, why is it that in the 24 Books speech is most often referred to in association with the tongue and the lips?
A. Horav Shlomo Miller's Shlit'a opinion is that the choice of tongue and lips to describe and represent speech over the other three body parts that are instrumental in voice creation, is due to the fact that they are the ones easily visible and seen by the eye, and therefore identified as such.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/4/2018 2:56 PM |
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# 1957 The Character of the Characters
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Q. Our minhag, following Minhag Chasam Sofer, is to write our Sifrei Torah, Tefilin, and Mezuzos in Kesav Beis Yosef, except that the top-right section of the Tsadi is written as it appears in Kesav Ari.
Can those who are particular to have their Tefilin and Mezuzos written completely in Kesav Beis Yosef be Yotzei with a Kri'as HaTorah from a Sefer Torah written with the Tsadi written our way?
A. Chasam Sofer (2: 8) rules indeed that if the "tzadikin" written with the right yud in reverse do not disqualify a Get, since they follow the opinion of the Mekubalim, as it appears in Mishnas Chassidim (M. Tefilin 1: 10) and in Matzas Shemurim (38a), and since a child would read it as a letter Tzadik the Get is not pasul.
Imrei Shefer (k. 5), Kerem Yaakov (p. 63) and others write that the exact form of the letters is not to be found in Talmud. Therefore, one cannot declare pasul letters that have in different established traditions slightly other forms and minor changes.
Panim Meiros (1: 66) writes in regards to the yudin of the letter alef, written in reverse in a Sefer Torah, that "chalila" to declare pasul the old sefarim written following the opinions of the Sages of a prior generation. After all, he adds, well did the Rosh write that the form of the letters are not the same in all countries. As long as the changes are not major such as a letter "ches" looking as a "hei."
However, Maamar Mordechai (82) writes that in regards to the reversed yudin in the letters Alef and Tzadik, if they can be easily fixed they should be.
Horav Shlomo Miller's Shlit'a opinion is also that minor changes on non-essential traits of a letter do not disqualify it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 12/4/2018 2:45 PM |
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# 1956 Shed Some Light
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Q. Can you light the shul menorah on Chanuka from a shul yohrtzait candle? How about a cigarette from a yohrtzait candle?
A. Remah (O.H. 154: 14), permits only in great need the use of shul lights for private use. Mishna Berura (ibid. 56) quotes Shaarei Teshuva who prohibits lighting a tobacco smoke pipe from the tefilah lights in shul, but permits lighting it from a yohrzait candle that lights the whole day.
However, Kaf Hachaim (ibid. 96) and others are stringent since they consider even a yohrtzait candle that was lit in shul as set alight in the honor not only of the neshama of the niftar but also of the Beis Haknesses and therefore it acquires some holiness too. Aruch Hashulchan (ibid.16), although in principle is lenient, also advises to avoid using them when possible.
Mishna Berura (674: 5) rules that you may light one a mitzva light directly from another, and therefore you may ignite the menorah from the shul lights.
Horav Shlomo Miller's Shlit'a opinion is that, as mentioned before, a yohrzait candle lit in shul, can be considered a ner mitzva and the menorah can be kindled directly from it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/3/2018 12:18 PM |
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# 1955 Gift Ideas
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Q. How could Yaakov who kept the whole Torah send a gift to Eisav, is that not prohibited because of Lo Techanem?
A. See question 234 in regards to sending gifts to customers or business acquaintances as the holiday season approaches we wrote: The Talmud (Avoda Zarah 20a) instructs that there are different interpretations to the biblical proscription of “Lo Techonem” (Devarim 7:2) one is; “not to give them free gifts”. Who exactly qualifies as “them” and what is a “free gift”, is open to Halachik discussion. Shulchan Aruch (Y.D. 151: 11) rules: It is prohibited to give a free gift to an idol worshiper you do not know. Taz (ibid. 8) explains that if you know him, it is not considered a “free gift”, as you would expect a favor in return. As such, gifts to customers or business acquaintances, even if they were to qualify as idol worshipers are not prohibited. (However, Horav Shlomo Miller’s Shlit”a opinion is indeed to avoid sending gifts that would reach a Gentile on the day of the celebration. It is better to shun the prior day also).
Additionally, Yaakov's gifts to Eisav were given as an act of survival, since he feared for his life and therefore allowed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/2/2018 11:04 PM |
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#1954 Halachah of Hakdamah - Torah or Tefilah?
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Q. A man has a daily schedule to daven shachris btzibur attend a daily shiur and then go to work. One morning he wakes up late. There is a later minyan he can go to but he will miss his shiur. He can daven biyichidus and still make the shiur.Showing up late to work is not an option. Is it better to miss tfilla btzibur or miss their regular shiur?
A. Igros Moishe (O.H. 2: 27) addresses the question if a Talmid Chochom is allowed to daven without a minyan, since he wants to learn late at night, and it will difficult for him to get up on the morning and daven with the tzibur. After establishing the great obligations involved in davening with a minyan, he writes that even a dedicated Talmid Chochom, who engages in constant learning and teaching of Torah, should see to organize his learning in ways that should not interfere with praying with the tzibur and thus loosing many mitzvos involved, such as reciting kaddish, kedusha, borchu etc. Adding also the erroneous example given to others, that may not be aware of the reason he does not come to minyan.
However, when occasionally a situation occurs where one is to choose between disturbing the accustomed sequence of learning an established shiur, and the cascading bitul Torah resulting, or the infrequent missing of one tefila betzibur, Poskim maintain, as can be deduced from the Remah (O.H. 90: 18) and Mishna Berura (ibid. 56), that in this particular situation there is room to choose the shiur.
Michtevei Chofetz Chaim (cited in Piskei Teshuvos 90: 23) quotes that the son of the Chofetz Chaim related how hard his father worked to put together the Mishna Berura, sometimes working over ten hours non-stop, missing sleep and meals, and occasionally missing also mincha with a minyan.
Halichos Shlomo (5: 16) quotes R.Sh.Z. Auerrbach zt'l saying that one should not interrupt the learning with a chavrussa or his Rebbe for tefila betzibur and certainly not when the teaching Torah to many is involved.
Horav Shlomo Miller's Shlit'a opinion is similar, when it cannot be prevented and occurs only occasionally.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/2/2018 10:53 PM |
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# 1953 Ahav es HaVav
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Q. I believe I asked this question in the past but did not receive a reply.
Nowadays, most Sifrei Torah, their pages are "typset" and arranged according to a standard configuration where every page, except six, start with a Vav. Almost every Sefer Torah has the identical configuration as every other.
It was customary in some of our pre-War Ashkenazic Kehillos that had no Kepeida on starting every page with a Vav. Rather, their Kepeida was to end every page, either with an Esnachto or Sof Pasuk.
Is there any rule that says I may not commission to have Sifrei Torah written according to that Kepeida instead of the Vav for first letter of page Kepeida?
A. Rema on Shulchan Aruch (Y. D. 273: 6) mentions the minhag of "vavei hoamudim," that has every amud begin with the letter vav. His opinion is that one should not insist on keeping this minhag. Moreover, even the ones who do, should not shorten or enlarge the writing to meet this specification, since it has no real roots.
Birkei Yosef (ibid.) and others quote different opinions in regards to this tradition. Pischei Teshuva (ibid. 8) and others mention that the roots are in Kabbalah.
Horav Shlomo Miller's Shlit'a opinion is that, there are different accepted minhagim in the ways we write the amudim of the Sefer Torah. And if one hears the reading of the Torah from an accepted, albeit differently set Sefer Torah, from the one he is accustomed to, he will still comply with the reading. However, one should maintain the traditions of the Seforim of his congregation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 2:13 PM |
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# 1952 It All Comes Out in the Wash
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Q. If a pareve metal pan covered with enamel was accidentally run through a meat dishwasher that has not been used for over a day, is it still pareve? What if it was washed with the fleishike utensils? Can it be kashered to be used still for pareve?
A. On a prior question (Sep, 25, 15) regarding a pareve knife (with a plastic handle) and a solid piece pareve cake server in the dairy dishwasher and they went through a cycle, we wrote "There are several reasons to be lenient in this case since it involves the principle of nosen ta'am bar nosen ta'am, as we deal only with the weakened secondary taste that was imbedded in the dishwasher and then expelled and absorbed by the pareve utensils (Shulchan Aruch Y.D. 95: 2). Besides there is also the detergent that spoils the taste added to the fact that the dishwasher was not used in the last twenty four hours. (See Igrois Moshe (O.H. 1; 104, Y. D vol. 2, 28 & 29; Y. D. 3: 10, ND 11: 58 )
Horav Shlomo Miller's Shlit'a opinion is that the utensils will remain pareve."
In our case, the Rov maintains that even when washed with meat utensils, in need and after waiting twenty four hours, the metal pan could be kashered and remain pareve.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 1:59 PM |
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# 1951 Here We Go Again
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Q. Re- question 1933. Is there also a hetter not to stand more than once or twice a day for any elder?
A. Rema (Y.D. 244: 16) rules that a talmid should not stand up before his rebbe more than twice a day. This reflects the teaching of Talmud (Kidushin 33b), that the honor given to a human should not surpass the one given to Hashem, whom we honor every morning and night, (when reciting the shema - Taz). However, the Rema adds, that if others are present, since they may not be aware that one has already stood twice before his master, one should stand again.
Horav Shlomo Miller's Shlit'a opinion is that the same should apply to standing before an elderly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 1:45 PM |
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# 1950 Behold the Old
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Q. On shaila 1933 you wrote that Rav Miller says "That in our days, due to the fact that people live longer lives, reaching the age of seventy is common and does not seem to be a major achievement anymore. Therefore, septuagenarians mostly do not expect nowadays any recognition and on the contrary, they may be even upset that one should consider them old." What is then according to Rav Miller the age when one definitely should stand for an elder?
A. Horav Shlomo Miller's Shlit'a opinion is that as mentioned, when in doubt one should at least show some measure of respect, such as rising slightly from one’s seat or consult with a local competent Rabbinical authority. However, the Rov maintains that the age of eighty would seem to be definitely an age to stand for an elder. Thus reflecting the "gevuros shmonim" or strength of those who reach that age (Avos 5: 22).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 1:44 PM |
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# 1949 What Are You Drinking?
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Q. When no wine or beer are available at the chupa, (the chupa took place at a hall out of town), should liquor be used or nothing at all and no shehakol brocho should be made?
A. Maharsham (5: 8) and others warn against using strong wine since it may jeopardize the validity of the kidushin, if the chosson or the kalla become intoxicated under the chupa.
However, Poskim maintain that since only a small tasting is required by the newlyweds, a brocho, even a shehakol, should be recited over a kos.
Horav Shlomo Miller's Shlit'a opinion is that additionally, the liquor could also be substantially diluted and still maintain its validity as chamar medina, when done and prepared as usually these drinks are served. The same would apply to the reciting of kiddush on Shabbos day, if no wine is available.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 1:23 PM |
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# 1948 The Law of the Spirit
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Q. Re- above question. It is still unclear to me which is the best way to follow. Should the mesader kiddushin drink from the wine cup or not?
A. As mentioned in the above answer, there are a number of minhagim.
1) The minhag of Sephardim is usually that the mesader drinks from the cup.
2) Askenazim follow three different traditions. The mesader does not drink; only the chosson and kalla do.
3) The mesader drinks or spills some on his hand and licks it.
4) The cup is given to a child. (not common, Tashbatz 3: 65).
Horav Shlomo Miller's Shlit'a opinion is that the mesader kiddushin should follow his minhag.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 1:20 PM |
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# 1947 Wine And Din
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Q. The Halacha states that, unlike Birchos HaMitzvos where I can be Motzi another with the Brocho even though I am not fulfilling the mitzvah presently, if I am not eating the food, I cannot be Motzi another with a Brocho on that food.
That said, how can a Rav, who is being M'sader Kiddushin, make the Brocho of Borei Pri HaGofen before Birkas Eirusin and then not, according to Minhag Ashkenaz, drink some wine? True, there are some fringe groups whose custom is to spill some wine while holding the Kos and then lick the wine off his hand after the Brocho. However, for one, this certainly was never the Minhag and secondly, it is certainly unmannerly to lick wine off one's hand, certainly in public, and I cannot imagine that our Gedolei HaPoskim ever behaved in such.
A. Pnei Yehoshua (quoted by Pischei Teshuvo E.H. 34: 5) addresses this question and considers whether this is in principle a birchas hamitzvos, since the drinking of the wine is not for the pleasure of drinking but rather it is obligatory for the compliance of the mitzva.
Sdei Chemed (A. D. Brochos 3: 5) after mentioning that the Rambam (Peer Hador 1: 1) seems to maintain that the one who recited hagafen should drink, wonders on the minhag of the Ashkenazim why they don't.
Afikei Yam (2: 2) questions why in our days, when many grooms and brides, either do not understand the concept of someone reciting a brocho for them, or they simply are not paying attention, and therefore if the mevorech does not drink, he would indeed be reciting a brocho in vain. He quotes a source that Rav Chaim Soloveitchik zt"l would spill some wine in his hand. However, Moznaim Lamishpot (1: 12), mentions that he consulted with with his son the Brisker Rov zt'l, and he responded he never saw his father do the above. However, Poskim do mention this tradition. Divrei Tzedek (58: 5), mentions that the Rabbis of Yerushalaim, R.Ch. Zonenfeld and R. S. Salant zt"l would also spill some wine on their hand and lick it. (See Yabia Omer 5: 10" 7, and Otzar Haposkim 34: 13 that also quotes many Poskim that maintain the minhag Ashkenaz). Yeshuos Yaakov (62: 2) also maintains that the brocho is obligatory. and similar to all brochos of mitzvos, and the mesader kiddushin does not need to drink the wine.
On question 1246 in regards to a case where the mother of the kalah, after receiving the cup of wine given to her to pass it to her daughter, by mistake drank the whole cup herself, we answered: "Horav Shlomo Miller’s Shlit’a opinion is that it is of no consequence, since the brochos were recited over a kos yain and the chosson already drank from it.
The same would apply if the cup spilled after the end of the brochos and only a few drops were drank by the chosson. The brocho recited on the wine would not be considered in vain.
If the cup of wine spilled completely, before the brochos ended. The Rov advises to refill the cup again and have someone else, from the guest recite a new brocho at the end. He should spill a few drops on his fingers and thus have some of the wine, before the chosson and the kallah drink."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 1:19 PM |
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# 1946 Risk of Showers
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Q. Even though one should wash one's entire body before Shabbath, if, for whatever reason, one is unable to take a bath or shower, one must at least wash one's face, hands and feet in warm water." I'm wondering, if someone did take a full shower on Thursday night, and then is pressed for time on Friday, would they still need to wash at all on Friday at all? (ie. Thursday evening is still Erev Shabbat, so is showering then the same as showering just before Shabbat starts on Friday afternoon?
Thanks
A. Shulchan Aruch (O.H. 260: 1) rules that one has to wash the complete body on the eve of Shabbos and when unable, at least one must wash face, hands and feet in warm water.
Mishna Berura (ibid. 1) warns that one should be extremely careful especially during the winter short days to wash early so one may not incur on any Shabbos transgressions.
Mishna Berura (ibid. 4) maintains that in our days washing feet may not be necessary in need of time, since we don't walk usually without shoes. However, Shemiras Shabbos K. (42: n. 155 asserts that in warm countries due to sweating, feet should be included.
Horav Shlomo Miller Shlit'a advises that when in need, it is better to shower early on Friday morning before davening than on Thursday night, and then just wash face, hands and feet in warm water, giving oneself ample time before the shekiah when Shabbos begins. One should also strongly prevent his family and encourage them to shower early.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/26/2018 9:19 PM |
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# 1945 Nine Kabim and No Soap?
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Q. Does one have to wash with soap before Shabbos begins?
Is someone just stays under the shower for tisha kabim, is that enough lechatchila?
I think it is about 2 minutes, is that correct?
A. Ben Ish Chai (Lech Lecha 15) explains that the soap stands in place of the "sicha" or rubbing in oil that was common in earlier times. Shulchan Aruch (O.H. 260: 1) includes scrubbing one's head, Biur Halacha (ibid.) adds to use "nesser," which is similar to soap. Piskei Teshuvos (260, n. 3) quotes a list of prominent Gedolim that did not use soap.
Poskim stress the importance of immersing on Erev Shabbos in a mikva (Chaye Adam in Zichru Toras Moshe 1: 2, Sheloh, Sidur Yavetz, Yesod Veshoresh Hoavoda 8: 1, Birkei Yosef 260: 3, see Mishna Berura 551: 95)
On question 590 in regards to taking a shower to comply with tisha kabim, during the nine days and Erev Shabbos, we wrote: "Many Poskim maintain that you comply with the custom of nine kabim (as an alternative to Tevilas Ezra, (see Mishna Berura 88: 4) by showering until that amount of water cascades on you. (Minchas Yitzchok 4: 21, Yaskil Avdi 7: p. 387, Taharas Yom Tov 19, Chelkas Yakov 3: 61, Minchas Oviv p. 202 et. al. However, Mishne Halochos 3: 1-7 and others disagree)"
Horav Shlomo Miller Shlit'a pointed out that one Kab is equal to the volume of 24 eggs and tisha kabim is then 216 eggs.
According to the measurements of Rav Chaim Noeh, one egg is equivalent to 57.6 cc, so nine kabim would equal to 12.44 liters (Shiurei Torah p. 263). Following the opinion of the Chazon Ish, it equals 21.6 liters (Midos Veshiurei Torah p. 300).
You have to measure your own shower's water volume delivery as they all vary.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/26/2018 9:17 PM |
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# 1944 Borur No Borer
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Hello Rav,
Q. My 6 year old was playing with his Fruit loops Shabbas cereal (on Shabbas)...before eating them, it was fun for him to first separate them by colour...he ended up with a pile of reds, a pile of yellow, etc. I was wondering if this would be prohibited because of borer.....or could we say that he is is sorting permissibly by taking "good" from "bad" (because he wants to pick up the red one right now, so its "good") for the immediate use of making his colour piles. If he would have randomly picked up a piece, then looked at it to check its colour, and then put it in his piles, would that be better?
Thanks
A. Remah (O.H. 119: 2), rules that when the mixture consists of one single kind of items, but some pieces are bigger than others, and he is choosing the big ones or the small ones, it is not defined as borer. Accordingly, in your case all the cereal loops are really one kind and taste the same (Wikipedia), they just differ in color, there should be in principle no borer issue. More so, since besides choosing the ones he wants, he also plans to eat them all soon, and he is only using his hand.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/25/2018 10:35 PM |
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Important Numbers
