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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1742 Not New - No Sheheya-nu
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Q. I live in Eretz Yisroel where varied fruits are not available all year. Rather, they appear in the stores as they are harvested. Around now, after Shavuos, is when ripe sweet grapes are being sold, coincidentally when we are reading Parashas Shlach.
(Coincidentally, not incidentally, as Coincide = Co (Hashem) is inside. -- From the daily nuggets of Rav Refael Moshe Carlebach, may he have a quick refua sheleima.)
Can we make Shehecheyanu on new season grapes, since we drink wine all year? Similarly, can we make Shehecheyanu on oranges, since orange juice is available all year?
A. Horav Shlomo Miller's Shlit'a opinion is that since in developed countries, for the right price you can usually buy stored fruits in controlled atmosphere (nitrogen) and cold storage that look and taste fresh year round or imports at supermarkets all over. Therefore, there is no real inherent great simcha and joy when they appear in stores on their collection season. Additionally, Israel is in the forefront of growing fruits during all seasons. See article "Israeli experts develop grapes that grow all year round" (Ynet 4/4/2015 and others). This fruits often can be seen at weddings or other special banquet occasions during the whole year.
Adding to the above the fact you mentioned of the constant availability of wine and fruit juices the Rov's opinion is not to recite sheheyanu.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2018 3:45 PM |
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# 1741 Conflicts in Interest
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Q. Question regarding Ribbis. If one jew lends money to another jew and the other jew who is not observant wants to pay back the favor with money or a sizable gift. The lender explains to the the the other jew that it is strictly prohibited as its considered interest. Since the jew who was loaned the money is demanding to pay back some type of favor, can the lender suggest that she donate money for a shul or sefarim, or can he ask her to repay the favor by starting to keep Shabbos or kosher.
A. Although in principle the prohibition of collecting interest applies only when monies are transferred from the borrower to the lender (Baba Metzia 69b), Poskim maintain that if at the time of borrowing a condition was made, that besides the loan repayment, a sum of money should be donated by the borrower to an institution or to the needy, there could be an issue of ribbis ketzutza (pre-established interest) and may even be Biblically prohibited. (Minchas Yitzchok 6: 78, Lev Aryeh 16, Beis Yehuda 6: 14 and others). In no condition was stipulated at the time of borrowing and the borrower, from his own free will wants to donate to tzedaka, Poskim seem to agree that it is permitted, as would also be starting to keep Shabbos or kosher, which are obligations that one must anyway keep.
In regards to instructing or suggesting to the volunteering borrower to donate to an institution preferred by the lender, Horav Shlomo Miller's Shlit'a opinion is that he should not demand, request or even expect that a contribution should be given to an institution or needy individual the lender has a vested interest to benefit.
However, he may simply suggest that since everyone has a mitzva to contribute tzedaka or help Torah institutions, if the borrower voluntarily so desires, the lender can suggest some that are worthwhile or provide the name of a competent Rabbi who can advise correctly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2018 3:41 PM |
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# 1740 Sometime One Time is Just Fine
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Q. Regarding what Rav Miller wrote that one may attend a university class, etc. on Shabbos, why is it not a Chillul Hashem? Even the goyim understand that for Jewish people Shabbos is a day of rest. And on the contrary if one stands up for one's values and says that he cannot attend and will trust in Hashem to provide his parnassa in a different way, would this not be a Kiddush Hashem?
A. If you read the answer (question 1736) again you will certainly notice that it says; "in case of need (parnassa), since this is only a one time occasion." Need here means; a single mother with children that need parnassa, food, clothing and rent, that they don't have. A similar need situation, you will find on question 156 quoted, where it is a one time occasion for someone dedicated to saving lives. Even Gentiles would understand that difference.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2018 3:38 PM |
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# 1739 Thresh the Bracha on Fresh Breath?
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Q. Do you make a bracha on Listerine strips?
A. Chayei Adam (51: 15) rules that when tasting food, even if the food provides a pleasure sensation, if it is not swallowed, no brocho is recited. (See Vesein Brocho p. 203).
On Listerine Pocketpaks Strips, contemporary Poskim disagree. The following opinions are quoted in different articles. According to Horav Yisroel Belsky, Horav Forscheimer and Horav Doniel Neustadt, a shehakol is recited. However, Harav Ephraim Greenblatt, Horav Pinchos Bodner, Horav Wikler, Horav Felder, Horav Fuerst and others maintain that no brocho is said.
Harav Forst asserts that a bracha is said if it is being taken for flavor, but not if it is only taken for fresh breath. (See Halachically Speaking Volume 5, Issue 3, Page 4. et. al.).
Horav Shlomo Miller's Shlit'a opinion is that no brocho is recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2018 3:35 PM |
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# 1738 A Brocho in a Nutshell
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Q. If I made a mezonos brocho on a cracker with peanut butter and I have left some of the peanut butter on the knife I used and want to eat it the leftover by itself, do I have to make a shehakol?
What brocho do you make on chunky peanut butter, that has peanut lumps mixed in it?
A. Horav Shlomo Miller's Shlit'a opinion is that you don't have to recite a shehakol brocho on the reminder peanut butter since it was already included in the original mezonos brocho.
In regards to the brocho on chunky peanut butter the Rov's opinion is that the shehakol brocho is maintained, and no haadama has to be recited, since it the majority of the product is the paste and not the solid peanut pieces.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/4/2018 10:55 PM |
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# 1737 Prisoner with Conscience?
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Q. Is there a mitzva of Pidyon Shevuim to try to free a Jewish convicted murderer who has been imprisoned for 28 years? He now puts on tefilin and is a hopeful complete baal teshuva. Should money be collected for helping him seek his release?
A. Horav Shlomo Miller's Shlit'a opinion is that, if he indeed is remorseful and contrite on the murder he committed and is also on his way to becoming a baal teshuva, he is entitled to pidyon shevuim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/3/2018 10:46 PM |
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# 1736 In the Swim of Things
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Q. I'm thinking about working as a baby swim instructor but have to go on an 8-day retreat to complete the training. I will be only listening to instructions and be in the swimming pool. Can I do this over Shabbos if I don't have to write? Can I do it or teach over the 9 days if necessary?
A. Shulhan Aruch (O. C. 339: 2) permits in principle to swim on Shabbos in a pool that is entirely surrounded by walls, as most of our pools are and you can therefore carry in the area.
However, many Poskim in our days prohibit not only swimming but just soaking even in an unheated pool. (Igrois Moshe E.H 2: 13, Minchas Yitzchok 5: 32, Beer Moshe 3: 56, Shemiras Shabbos Kehilchasah 14:12; Yaskil Avdi 6:1, et. al.)
Different reasons are mentioned for this prohibition such as; One may improvise or fix swimming or floating paraphernalia. (Kitzur ibid.). Or one come to squeeze out water from a towel, wet bathing suit or hair. Even taking a cold shower is not allowed. Playing by a pool causes great loss to the intended holiness of Shabbos. However, when the immersion is done for a mitzva purpose, such as tevila in a mikva, it is allowed. Poskim also permit when the bathing is needed for the ill (Yeshuos Moshe 3: 35, Piskei Teshuvos 339: n. 4).
In principle, one may attend in case of need a class or university lecture during Shabbos. Conditionally if, one will not come to touch muktza articles, carry or do any other even Rabbinical melochos. (See question 156).
Therefore, Horav Shlomo Miller's Shlit'a opinion is that in case of need (parnassa), since this is only a one time occasion, you may join that instruction group. However, you may not swim on Shabbos, you have to be careful with drying hair or squeezing water of the bathing suit. (The Rov maintains that it is allowed, since people usually are not makpid or care if their bathing clothes are wet).
You must prepare well, all the needs to observe Shabbos properly, including timers, candles, kiddush, chalos etc., to maintain the becoming spirit of kedushas Shabbos.
The Rov maintains that the above could be done even in the nine days in case of great need, otherwise it should be avoided.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/1/2018 6:39 PM |
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# 1735 Waiter! Where Is My Worm?
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Q. (See above question 1734) Does this apply to other foods and liquids besides fruits and vegetables, like tequila?
A. Shulchan Aruch (84) rules that what was mentioned in the last question in regards to fruits applies equally to worms that grow inside the water, meat, fish, cheese etc. However, each food or media has its own particular Halachos and details.
Tequila is a regional distilled beverage and type of alcoholic drink made from the blue agave plant. Contrary to popular belief, a common Tequila does not usually contain a worm. It only in the Tequila's lower class similar, the Mezcal that worms were used. The larva is usually either a gusano rojo ("red worm") or a chinicuil ("maguey worm"), the caterpillar of the comadia redtenbacheri moth. The red worm is typically considered tastier and according to some, was added for flavor the Mezcal. It may have been added as a proof to the alcohol content of the drink, as the worm was preserved.
In recent times, as a commercial curiosity incentive, some bottlers began adding a worm to their tequila too.
Obviously, since the worm, grew on the ground attached agave plant and was collected and placed on the alcoholic drink, it is prohibited to be consumed as any other crawling sheretz.
In regards to the worm prohibiting the Mezcal or Tequila drink even if there are sixty parts of drink to the volume of the worm and therefore annuling its effect, Horav Shlomo Miller's Shlit'a opinion is that if it was placed for flavor purposes it prohibits the beverage.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/1/2018 11:36 AM |
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# 1734 Worm One's Way In
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Q. Is it true that if I find a worm inside a fruit that did not crawl out from the inside of the fruit, it is kosher and one may eat it? Does that mean it can be just picked up, with or without a piece of fruit and be eaten? What bracha does one make on it? Can one dip it in chocolate syrup and dried it as the goyim do (with ants)?
A. The Torah prohibits the consumption of worms, and all other insects, as it is written; (Vayikra 41: 11) And any creeping creature that creeps on the ground is an abomination; it shall not be eaten. The prohibition on eating any sheretz is very severe and often the consumption of a single insect may be a concurrent violation of multiple Biblical proscriptions.(Makos 16b).
There are, however, some exceptions to the rule. One of them is that it is permitted to eat a worm that grew in a fruit that has been detached from the ground and has never crawled out of the fruit or been exposed even partially to the outside air, even if it then returns to the inside. However, worms and other insects which grew in a fruit while it was still attached to the tree are forbidden to be eaten. (Chulin 67a - Shulchan Aruch Y.D. 84: 4). When in doubt, since we are dealing with numerous severe Biblical prohibitions, they remain forbidden. (ibid: 7 and Shach 21, and Pri Megodim 384: 21).
From the above it is apparent, that unless the fruits where grown in a controlled laboratory environment, there would a sofek or doubt at what point the worms developed, and thus prohibited.
Even if there was certainty that the worm developed after the fruit was already detached and they never left the inside of the fruit, there would be prohibited due to the Baal Teshaktzu or eating foods which are disgusting proscription: (Avoda Zara 68b, Maharshal, quoted in Taz 84: 23, Yam Shel Shlomo - Eilu Treifos 104).
Shevet Halevy (7: 123: 3) quoting from Minchas Chinuch (163: 8), rules that even when not prohibited because of sheretz, if eaten with the fruit there would be a Rabbinical prohibition of Baal Teshaktzu. However, if eaten separately, it would be Biblical.
Additionally Shach (Y.D. 84: 46) mentions that there is also a prohibition of Maaras Ayin (doing something that to the observer may appear as a prohibited act).
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 6/1/2018 11:34 AM |
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# 1733 Call In Your Chips?
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Q. B"H - Shalom Dear Rabbi,
In Sweden, many people have started to use microchip implants to replace car keys, credit cards and ID Cards.
1. Based on Daat Torah, Is that permissible?
2.In case it becomes the law of the land, will that be permissible?
Thanks!
A. Horav Shlomo Miller’s Shlit’a opinion is that although the microchip cannot be used on Shabbos, one is allowed to carry it in a reshus horabbim, once it was placed inside the body. (See Piskei Teshuvos 301: 28, that all medical devices properly attached to the body, one is permitted to carry on Shabbos, even when not in actual use).
There is also no issue of chatzitza, when immersing in a mikva,
There is also no prohibition of cutting or piercing oneself when when the microchip is being installed, (chovel beatzmo, Bava Kamma 91b, Shulchan Aruch Y. D. 116)) since it is done for a specific need.
However, the Rov recommended abstaining if possible from implanting the device, as we are still unfamiliar with the long term effects it may have on the surrounding body cells.
There may be additional issues of security and losses by one’s identity being stolen, as the risks of the electronic code in the chip being copied are known, as it has often been done with credit cards etc.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/1/2018 1:49 AM |
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# 1732 Checking the Check
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Q. Can a defendant under house arrest wear his ankle monitor (it constantly checks and transmits to police his whereabouts), when permitted to go to shul on Shabbos (no eruv)?
A. On question 1488 in regards to if a father of a newborn baby is allowed to wear the hospital ID on the bracelet in a place where there is no eiruv, we wrote: “Although, Igrois Moshe (O. H. 1: 111), ruled that in principle one is permitted to carry a watch on Shabbos because it is considered an article of clothing, and is similar to a ring with a signet, however, many Poskim disagree and the minhag today is to be stringent. (Chelkas Yaakov 2: 97 et. al. See also Igros Moshe Y.D. 2: 47 on moch dochuk). Shemiras Shabbos Kehilchoso (40: 32) maintains that one should not wear an ID bracelet where there is no eruv.
However, Chashukei Chemed (Shabbos 52b) in regards to hospital ID bands rules that in need, one may rely on the Igrois Moshe, especially when we dealing with a karmelis.
Horav Shlomo Miller's Shlit'a opinion is similar to be lenient in need, when the ID band will remain on the hand of the father, until the discharge of the baby. The Rov does distinguish between a watch, where the item carried has an ongoing operative working purpose of functioning and showing the changing time, it could stop working and thus become a maso, as opposed to the ID bracelet, that just serves by being there, and thus maintains its malbush status.”
Shulchan Aruch (O.H. 28: 19) permits a prisoner to carry his chains. Piskei Teshuvos (ibid n.188) allows using ankle monitors, as long as one is careful not to activate them by going out from the permitted areas. Horav Shlomo Miller’s Shlit’a opinion is similar.
(See question 890 in regards to immersing in a mikva with them, and also question 1412, in regards to wearing a red string on the street during Shabbos).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/1/2018 1:47 AM |
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# 1731 Time to Call it a Night
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Hello Rav,
Q. I've learned in the past that if I go to sleep and night and then wake up in the middle of the night and want to learn Torah (even just reading silently), then I would need to make a new Birkat HaTorah. A new point I just read and want to clarify is this: If I then go back to sleep (while it is still night), then when I wake up the next morning (after Alot Haschachar), then I would need to make another Birkat HaTorah since a "kavua" sleep at night will always cancel one's Birkat HaTorah bracha. Is this correct? Does it matter how long the nighttime sleep is? If I'm in my bed vs a couch? If I'm in my clothes vs. Pajamas?
A. In question 1339 in regards to someone who wanted to stay up the learn the whole night of Shavuos, but then realized that he is too tired and went to sleep in his bed for an hour, when he comes back to continue learning, does he have to say Birchas Hatorah, we wrote; “Poskim rule that one does not recite Birchas Hatorah, since his intention was only to sleep enough to be able to return to his all-night learning. Therefore there was no “hesech hada’as” or disruption of intent. (Kaf Hachaim 46: 27, et. al.). Horav Shlomo Miller Shlit’a pointed out that at daybreak he should recite the Torah blessing to continue learning until the beginning of davening”.
Aruch Hashulchan (47: 23), differentiates between sleeping before or after midnight. Horav Shlomo Miller Shlit”a follows his opinion.
Therefore in your particular case if you went to sleep with that intention before chatzos and woke up after, you would recite Birchas Hatorah then, and not in the morning. Since the main sleep time is the one before and after midnight, the second period would be seen as sleeping during the day.
We added on that question that “Horav Shlomo Miller’s Shlit’a opinion is that in cases where there is some doubt of having to recite the Torah blessing, which according to many Poskim is of Biblical origin, one may recite it without pronouncing Hashem’s name. He would thus comply at least on the Biblical level, the requirement of Birchas Hatorah.”
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/30/2018 2:00 AM |
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# 1730 Teshuva on a Loss
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Q. I was on the train and found a wallet that, based on the ID inside it, belongs to a non-Jew. After considering what I should do and consulting with a few rabbis, some of them recommended that I return it by giving it to a police officer. (I didn't know how to track down the person based on his name alone.) So I went over to a police officer, made sure I was wearing my tzitzis out, and gave it to him. Did I comply with the mitzvah of Kiddush Hashem?
A. Shulchan Aruch (C.M. 266:1) rules that one is allowed to keep the lost item of an idolater and the one who returns it commits a sin, since he is strengthening the hands of sinners. (Other reasons are also mentioned by Poskim). However, if he does return it in order to sanctify Hashem’s name, by having them praise and trust the Jewish nation, it is a commendable and correct act.
Horav Shlomo Miller Shlit’a added that in locations where the law requires that a found article should be returned to its owner or be given to a lost and found service or to the police, there may be an additional obligation of dina d'malchuta or observing the law of the land, to return the lost item. (Remah C.M. 259:7 and 356:7, Shach 356:10).
In our days the prevalent and constant security surveillance present, especially in areas of public transportation, may be an added factor in returning lost objects, to avoid a chilul Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/27/2018 8:39 PM |
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# 1729 Lessons to be Learned
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Q. I would like to know Horav Miller’s daas Torah in regards to someone who has limited time for learning.
Since learning Torah with effort and exertion is most important, what takes priority? Learning beiyun (and effort), learning Halacha or teaching others. Which is the most important?
A. Horav Yisroel Salanter zt’l would have answered, that if someone has only a little time to learn Torah, he should dedicate it to learn mussar. If he does, he will realize that he has so much more time available.
Horav Shlomo Miller’s Shlit’a opinion is that indeed all the mitzvos but specially Torah learning, when it is performed with mesirus nefesh, earnest effort and necessary exertion, overrides and preempts the one lacking these essential qualities. Learning Halacha and knowing how to comply with mitzvos is primary. However, one may do so by joining or creating a group and merit others also. The Rov also advises to take into account to learn what is the most enjoyable and gratifying learning. He points out that if the learning is subject only to hardship and mesirus nefesh, it is unlikely to be maintained, continued or remembered. It has to be done also with great simcha and joy.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/25/2018 3:45 PM |
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# 1728 A Good Old Hand
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Q. A group visits an elderly ill patient in a retirement home. He sits on a wheelchair, while they put tefilin on him, and have him read shema. Is it enough to clean his hands with a wet paper towel? Does cleaning his hands three times each, with the same wet paper towel remove the ruach ra on them after sleeping?
A. Horav Shlomo Miller’s Shlit’a opinion is that when in need, cleaning the elderly ill patient’s hands with a wet towel would suffice for donning tefilin and reciting shema. However, even cleaning his hands with different wet paper towels will not remove the ruach raah present on them after waking up from a sleep. Pouring three times on each hand from a vessel is required.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/25/2018 3:30 PM |
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# 1727 Clean Question
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Q. Re- question 1723 regarding washing hands after entering a bathroom. A most common case of bathrooms in offices and other public places, are small one room bathrooms with a toilet and sink only, that are not used for anything else but as a beth hakise. What then should someone do to remove the ruach ra from the hands since he is washing hands while inside?
A. Poskim recommend wetting the hands properly and taking with the napkin or paper towel and drying the hands outside of the facility.
Horav Shlomo Miller’s Shlit’a opinion is similar, although he maintains that there is no ruach raah in our cleaner modern facilities and in principle one does not have to wash netilas yodaim three times with a vessel, after using them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/25/2018 3:15 PM |
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# 1726 A Potluck Shaila?
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Q. Do Teflon coated metal pots and pans require tevila?
A. Many Poskim maintain that they require tevila without a brocho. (StarK Kashrus Kurrents v.37: 3, OU Tevilat Keilim- A Primer, Guide To Tevilas Keilim by Rabbi B. Forst reviewed by HoRav Belsky, et. al.).
Tevilas Keilim (11: n. 6), quotes Horav S. Z. Auerbach zt”l that it depends if the coating is similar to a paint veneer it requires tevila with a brocho, in doubt without.
Horav Shlomo Miller’s Shlit’a opinion is similar, and it depends on the thickness of the coat. Therefore, it is better to recite a brocho on another utensil.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/25/2018 8:50 AM |
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# 1725 The Ways of the Throwaways
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Q. Do disposable aluminum pans require tevila?
A. Poskim disagree if utensils used only once require tevila. Although utensils made from aluminum some opine that the tevila is Biblical (Horav Vosner zt”l, quoted in Tevilas Keilim 11: n. 1130, others maintain that it is Rabbinical (ibid.), disposable utensils such as aluminum foil and aluminum pans are exempt. (Minchas Yitzchak (5:32) Igros Moshe (Y. D. 3: 23) asserts that even if the pan can be reused another one or two times before having to be thrown away, it is still viewed as being disposable and does not require tevila. (See also Teshuvos V'hanhugos 3:259, Shraga Hameir 2:83, Minchas Osher Y.D. 2:5, Tevilas Keilim 1: 7: f. 10, 11: 148, et. al.)
Horav Yisroel Belsky Shlit’a, (see L'Torah V'horah 2:page 41) further reasons that an aluminum pan used more than once does not need tevila, since after all a Yisroel is the one who is making the pan into a permanent utensil. Nevertheless, some do have the custom to toivel aluminum pans.
Horav Shlomo Miller’s Shlit’a opinion is that the minhag today is that no tevila is required even if used a few times, since the pans are not considered or sold as utensils.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/24/2018 1:17 AM |
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# 1724 In Deep Waters
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Q. Do new scissors used for cutting poultry need tevila in a mikva?
A. Shach (Y.D. 120: 11) rules that a utensil used for food preparation that will require additional changes to make it edible, should be immersed without a brocho. Similarly the Remoh (ibid. 5) maintains that a shechita knife should preferably be immersed without a brocho. Taz (ibid.7) asserts that this applies even if the shechita knife, as usual, is only used for that purpose. However, Taharas Yom Tov (2: p. 120 - quoted in Tevilas Keilim 1: 3: f. 5) disagrees and opines that no tevila is needed.
Horav Shlomo Miller’s Shlit'a opinion is that if the scissors are only used for raw food like cutting poultry, they require tevila without a brocho. However, if used also for edible food, a brocho should also be recited.
(Tevilas Keilim 1:3:footnote 5, Taz ibid, Aruch Ha’shulchan 39, 41, Avnei Yoshfe 1:148:3.See similar psak in StarK Kashrus Kurrents v.37: 3. See also Kof K Tevilas Kelim p. 5)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/23/2018 12:50 PM |
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# 1723 Lost in the Wash?
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Q. Is someone puts his hand inside a bathroom just to turn off the light, does he require washing netilas yodaim?
A. Poskim disagree if entering hands into a beis hakisei requires netilas yodaim. Maharsham (Daas Torah O.H. 4: 18) maintains that only in regards to entering the Beis Hamikdosh is a partial entry an issue.
Others (Ruach Chaim O.H. 3) are stringent and require proper three time washing from a vessel, or at least once (Ben Ish Chai, Toldos). Some opine that just the entering hand should be washed (Mishnas Yosef 5: 6).
Poskim argue that in today’s bathrooms, that are kept clean by constantly being flushed and rinsed, may not be subject to the same degree of ruach ra or spirit of impurity, that possessed the ones in the pre-plumbing era.
Although the minhag is to be stringent and wash our hands after entering them (Minchas Yitzchok 1: 60, Piskei Teshuvos 4: 19, et. al.), Horav Shlomo Miller’s Shlit’a opinion is that in our case one can be lenient, especially in bathrooms that are used also for other purposes such as just washing hands or storing medicines etc. (See Halichos Shlomo 20: 24).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 5/22/2018 9:27 AM |
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Important Numbers
