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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2088 The Right Path
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Q. On question 2069 you mention that Horav Miller permits to shovel a path in the snow during Shabbos when in need. Does that mean that one is allowed to shovel the snow into the grass area of the house, now covered with snow?
A. Regarding pouring water (not during winter) into concrete slabs or a paved ground, when the water may eventually reach grass, Poskim tend to be lenient when there is no need for watering the grass and one does not have that intention. (See Piskei Teshuvos (336: 9-10). One may argue that pouring snow into an already snow covered grass patch during the winter when the ground is likely frozen or soaking wet, does not constitute watering plants or trees. However, Horav Shlomo Miller's Shlit'a opinion is that preferably the snow should be placed on paved ground or similar if possible.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/12/2019 1:19 PM |
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# 2087 Filling the Gaps
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Q. I read that Horav Shlomo Miller shlit'a permitted to spread salt or sand on paved, cemented or concrete surfaces covered with snow or ice in Shabbos, (see question 2073) if there is a need. Later on I heard that he retracted on the spreading of sand. Is that correct?
A. The Rov added that if the paved, concrete or tile covered surfaces, have gaps, cracks or joints that would benefit from being filled in with sand, one should not spread it over them. Since even if he does not have an intention to fix them now (eino miskaven), it is likely that the sand will remain and become an accepted fixture of the floor. He will be then be transgressing on the prohibition of boneh or building.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/12/2019 1:11 PM |
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# 2086 You Can Do This in Your Sleep
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Q. When someone sleeps over food, there is a ruach ra'a or evil spirit that rests on the food and it should not be eaten. Does that apply also to a non-Jew sleeping over food, as the cook taking a siesta in the kitchen of a kosher restaurant?
A. Chakal Yitzchok (41) and others write that there is concern if a Gentile sleeps over food and it should not be consumed. They differentiate between a dead Gentile not creating impurity and the ruach ra'ah or the spirit of impurity when someone sleeps.
However, Toras Chaim (Shavuos 16b) reasons that since death impurity does not apply to Gentiles (Rambam H. Tumas Meis 1: 13 and Shulchan Aruch Y.D. ), the ruach ra'a created by sleep also does not apply. See question above. Similarly, Pri Megodim (O.H. 4: 7) permits a Gentile to pour neigel water over one's hands after sleep.
See question 1620 in regard to food placed under the front seat of a plane.
Horav Shlomo Miller's Shlit'a opinion is to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/12/2019 12:48 PM |
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# 2085 Making Your Hair Curl?
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Q. Our custom is to have long peyos and that they should hang down in front of the ear instead of being curled above and around the back of the ear.
My son's peyos (he is above Bar Mitzvah) refuse to straighten with the use of a brush and they make him look wild and unkempt. Is is permitted for him to use an electric hair straightener to obtain a neater appearance or does using one violate the prohibition of Lo Yilbash?
A. Horav Shlomo Miller's Shlit'a opinion is that using a hair straightening brush or iron, is in principle permitted. since there are also used by men and such men-models are also commonly available in stores.(Some of them are recommended for beards).
You may want to try some hair conditioners or even a simple hot-hair blow-dryer that may have the same effect.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/10/2019 7:59 PM |
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# 2084 A Fast Name for a Speedy Refuah
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Q. A baby girl born prematurely was placed in an incubator, does one wait for name giving and saying sheheyanu until she is out?
A. Horav Shlomo Miller's Shlit'a opinion is that the name should be given as soon as possible and tefilos should be recited with her name on her behalf. However, shehecheyanu should be recited after she is taken out from the incubator.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/10/2019 7:58 PM |
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# 2083 Run and Eat?
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Q. Regarding what Rav Miller said, to start the (Shabbat) day seuda before chatzos, does this same apply to Yom Tov? What about Rosh Hashana?
A. Horav Shlomo Miller's Shlit'a opinion is that it also applies to Yom Tov, and to Rosh Hashana, even when it does not coincide with Shabbos, and an effort should be done to start the seuda before chatzos if possible.
The Rov pointed out that in regard to Rosh Hashana not on Shabbos, Poskim disagree if one is permitted to fast. Shulchan Aruch (O.H. 597 :1), rules that one is not allowed to fast, while Remo (ibid. 3) also quotes the opinion of those who on the contrary, maintain that it is a mitzva to fast. However, Mishna Berura (ibid. 12) and others assert that the Halacha follows Shulchan Aruch.
As pointed out on question 2062 one may drink something before davening so he will not be fasting on Yom Tov.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/10/2019 7:35 PM |
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# 2082 No Danger In These Nails
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Q. Some people are careful to burn or bury the nails cut, or at least to swipe them and remove them and not step on them, since there is danger. Does that apply also when they are the nails of a goy (found inside a kosher restaurant bathroom used by waiters)?
A. Mishna Berura (260: 6) mentions that indeed when the nails are moved from the location they fell, preferably to another room, they cannot do any harm. Melachim Omanaich (14: 18) quotes Horav Chaim Kanievsky Shlit'a that it does not apply to gentiles, as they also are not affected by the ruach ra'ah or the spirit of impurity that rest on one's hands after sleep.
Horav Shlomo Miller's Shlit'a opinion is to be lenient
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/8/2019 4:38 PM |
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# 2081 Yes or "Snow"?
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Q. Can a child throw snowballs on Shabbos or make a snowman?
Can one use snow to block high winds from blowing through the bottom of a side door that does not close properly, during a very windy Shabbos?
A. Mekor Chaim (320: 13) rules that the melochos of dash (threshing) and boneh (building) are transgressed when making snow balls, and one should stop youngsters from making them during Shabbos.
Shemiras Shabbos K' (16: 44) also maintains that making snow balls or snowmen, is prohibited during Shabbos. However, Piskei Teshuvos (320: n. 210) quotes Be'er Moshe (6: 30) that one does not have to stop minors from creating them on Shabbos.
Horav Shlomo Miller's Shlit'a opinion is also that one should avoid making them. However, the Rov permits using snow to create a block to stop high winds from blowing through the bottom of a side door that does not close properly, during a very windy Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/8/2019 2:53 PM |
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# 2080 Is it Mine or "Your"Zheit?
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Q. If someone who does not regularly attend this minyan, shows up and claims that he has yohrtzheit, should he be given priority to daven for the amud, or do the avelim who constantly daven there take precedence?
A. Horav Shlomo miller's Shlit'a opinion is that the Avelim who constantly daven there preempt the yohrzait, and they will daven for the amud.
However, if the yohrzait attends even only once a week, but does so regularly, he may gain priority over the other avelim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/5/2019 5:00 PM |
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# 2079 Shecheyanu Every Day
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Q. This question may seem zany, but I always wondered if G-d creates the world every day as we say in davening; hamechadesh bechol yom tomid maaseh bereshis, why is it then that we don't say every day the bracha of shecheyanu?
A. Actually we do say something remarkably similar to the common Shechecheyanu, at least twice a day at the modim derabanan, when repeating aloud the amida;" brachos vehodaos... al shechechyisanu Vekiyamtanu," which is basically that same blessing. Besides there are numerous other brachos and tefilos thanking Hashem for all miracles and gifts created, such as the bracha of yotzer hameoros you quoted.
Rabbi A. Bartfeld
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Posted 3/5/2019 4:48 PM |
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# 2078 A Dog in Wolf's Clothing?
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Q. I enjoy going dog sledding with the family in winter. I noticed that not all dogs used are always huskies, sometimes one or two white wolf dogs breeds are added to the pack. Is that a problem since one is working with two different kind of animals? (Lo tacharosh or do not plow with two different species yoked together).
A. Huskies and wolves are often mistaken for one another, they are actually two totally separate breeds of animals. Unlike a wolf, a husky is a domesticated animal and, although related, the two are completely different species. A wolf dog is a canine produced by the mating of a domestic dog (Canis lupus familiaris) with a gray or white wolf (Canis lupus). They are usually stronger and faster than huskies, but they may not be allowed in certain states and provinces. (from Wikipedia and others).
Horav Shlomo Miller's Shlit'a opinion is that since they may be a mixture of two distinct species, one should avoid doing work with two or more off them together.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/5/2019 4:40 PM |
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# 2077 What's in a Name?
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Q. When describing someone to someone else is it Loshon Hara to use phrases or descriptors such as ... “she’s /he’s a little heavyset “ to get the person to recall who you are speaking about. Or other obvious physical attribute which would jog someone’s memory but which may not be the most appealing...(acne, twitch)?
-Also this would be strictly for describing purposes not to chas vshalom make fun of that particular feature.
2. Is it safe to say that descriptors such a “short” / “tall” are totally fine..?
Thank you very much.
A. Chavos Yoir (152) explains the use by some Sages of the disparaging title "tardo" (Baba Kama 105, Baba Metzia 20, et al), that means fool or boor (Rashi), and other similar derogatory titles, as said in the heat of a friendly Torah debate and not in any insulting way. (See also Sanhedrin 59, on yarod nali, Pesachim 34b, Zavachim 60b on Babbloe tipshoei etc.).
It was also common to name Sages by their occupation as in Rav Yochanan Hassandlar, Shimon Hapekuli, Rabi Yehuda Hanachtum and others. Rav was named Ava Aricha because of his exceptional height. (Chulin 137b), while Shemuel was called Gutza, as he was short (Nedarim 50b).
Horav Shlomo Miller's Shlit'a opinion is that when a slightly detracting personal asset is used only for identifying purposes, and not with constancy, it is permitted, since no ill intentions are involved.
The Rov added that the tone and form of the reply is essential in allowing the description.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/5/2019 4:29 PM |
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# 2076 Get In Somebody's Hair
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Q. Hello Rav,
I was at the Jewish barber the other day and wondering if he is allowed to cut Jewish peoples payos area extremely short if they request? it would appear that he cuts the hair of many non-observant Jews and that area is often shaved off completely. Does he have a heter to allowed them to do this aveira or does he need to refuse and possibly loose his customers?
thanks.
A. Horav Shlomo Miller's Shlit'a opinion is that if the barber does not use a blade razor but an electrical shaver or a similar trimmer which is permitted in Halacha, is careful not to shave close to the skin and maintains key hair areas, he may be lenient and in need continue shaving his non-observant Jewish customers. The above takes into account the opinion of the Rambam as presented by the Chasam Sofer (Y.D. 139) that if a minimum of forty hairs remains of the payos, one may be lenient.
The Rov advises that the barber contact a competent rabbi to instruct him on the details of the above areas and the minimum required length for the hair. etc.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/3/2019 4:43 PM |
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# 2075 Is This a Mitzva? Really?
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Q. is it true that the Chasam Sofer says that not saying tachanun on Purim Kattan is a mitzva of the Torah?
A. Indeed Chasam Soffer (O.H. 208) does mention that the reading of the megilla, eating the seuda and shalach monos during Purim are only Rabbinical mitzvos. However, even doing a small remembrance to the miracle of salvation on Purim and thanking Hashem for it, is a Biblical mitzva. This includes not eulogizing a hesped or fasting, even on Purim Kattan as mentioned in Shulchan Aruch (O.H. 697: 1).
The mitzva, he explains, is the Kal Vachomer, mentioned in Megila (14a) "if from servitude to freedom we recite shira, so much more from death to life."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/1/2019 12:00 PM |
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# 2074 A Clean Brake?
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Q. Can you wash your hands netilas yodaim by immersing them in snow, as when exiting the house after touching boots or shoes?
A. Horav Shlomo Miller's Shlit'a opinion is that it is permitted. However, one must be careful not to grind or mash the snow into water by rubbing one's hands together.
During weekdays, one may immerse hands three times in snow that has a volume of more than forty saah or the amount of water in a mikva, when exiting a cemetery and remove the ruach raah from them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/1/2019 11:47 AM |
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# 2073 Some Opinions of the Salt of the Earth
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Q. Can one scatter salt or sand on the snow during Shabbos to prevent people from falling?
A. Poskim permit scattering salt and even sand on snow or ice, since the salt melts and there is no intention for the sand to stay, but rather to be washed out with the later defrosting and rain. Therefore there is no prohibition of boneh or building. Mishna Berura (313: 55, 320: 14). Shemitas Shabbos K. (25: n.49).
In regards to placing it on the street to prevent accidents, where there is no eruv. Shemitas Shabbos K. (25: 9) permits if it is not a Biblical reshus horabim.
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 3/1/2019 11:45 AM |
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# 2072 Insides On Stressed Out
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Q. Re - question above. If one is allowed to violate Shabbos when one is under extreme mental and emotional pain and stress?
A. Igrois Moshe (Y. D. 2: 174) explains (Sefer Melakhim I: ch.17), that Eliahu, who was a Cohen, was permitted to touch and revive the dead Ben Hatzarfatis because of pikuach nefesh and danger of life, not of the child, but rather of the mother who was suffering tremendously and in extreme mental pain for loosing her only miraculously given child. That extreme pain placed her life in danger. (See Tosafos, Baba Metzia 114b).
However Nishmas Avrohom (O. H. 5: 334: p.39) quotes Horav Yehoshua Neuwirth as questioning why then someone (l"a), watching his house being consumed by fire during Shabbos and all his wealth going up in flames, is not permitted to intervene due to the extreme agony, worry and mental pain his losses are causing.
Minchas Shlomo (7) and Shemiras Shabbos K. (41: n. 8) mention that even when there is a possibility of loosing a major limb, and one is then subject to the ensuing extreme emotional pain for the great loss involved, it is not considered as pikuach nefesh or a life threatening situation. In all those cases we urge the victim to exercise trust in Hashem, calm down and take control of himself. (See HaDeres, Over Orach 334).
Horav Shlomo Miller's Shlit'a opinion is similar, unless one is dealing with an extreme aged or debilitated and emotionally ill individual, when this very painful situation may indeed cause his sudden collapse and death.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/1/2019 10:28 AM |
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# 2071 Taking Great Pains with Great Pains
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Q. Does extreme pain such as a severe tooth cavity qualify as pikuach nefesh or danger of life to violate Shabbat and drive to a dental clinic?
A. Shulchan Aruch (O.H. 328: 2) rules that situations that are clearly pikuach nefesh or life-threatening, such as one who is dying of a disease and will die without medical intervention, one has to desecrate Shabbos without delay and save that life.
In the case of a severe tooth cavity with extreme pain, Shulchan Aruch (328: 3) and Mishna Berura (ibid. 8), consider this to be tantamount to an inside body wound and constitutes pikuach nefesh, Shevet Halevy (1: 70) permits also in the case of a severe dental infection, while Tzitz Eliezer (8: 15) permits only in extreme pain.
Horav Shlomo Miller's Shlit'a opinion is similar, however the Rov pointed out that sometimes an aggressive food particle or similar may be the cause of the great discomfort, and it could be promptly removed without any chilul Shabbos. The Rov also pointed out that severe and extreme physical pain may even on external wounds constitute pikuach nefesh, as it may reflect great malady and infection that can place in jeopardy the life of the victim.
In such cases the Rov asserts one is to be machmir and exercise stringency in maintaining a life, that will then keep many more days of Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/1/2019 10:26 AM |
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# 2070 Slack on the Black Widow?
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Q, I understand that a widow whose two previous husbands died is called a Katlanis, literally "a killer", a woman who is dangerous to marry or forbidden to marry (not sure which). I understand that the reason is because it is suspected that her Mazal is that her husbands die.
What if a woman actually murdered her first husband? Then she is for sure a Katlanis. Is it forbidden to marry her?
A. Shulchan Aruch (Even Haezer 9: 1) rules that a woman that was previously married to two men and both died, should not marry again. However, if she did get married she could stay with her husband. Remah (ibid.) adds that the above applies only if they died a natural death, but not if one of them was killed.
Poskim disagree as to the severity of this prohibition. Beis Shlomo (18), Yashresh Yaakov (Yebamos 26a), Ksav Soffer (13) an others (quoting Ritvo), maintain it is due to the danger of life involved and it is a Biblical edict. They add that the story of Yehuda and Tamar, seems to give echo to this prohibition. And they thus explain why even after two cases the proscription applies, when normally a chazaka requires three instances, since Chamiro Sakanto, we address danger of life more severely than a common prohibition.
However, Beis Yitzchok (1: 46), Besomim Rosh (276), Teshubos Harematz and others maintain it is only a Rabbinical prohibition, and thus after the fact she may remain married.
There are two reasons mentioned in the Talmud as to the nature of this decree. It is due to her bad mazal and defective luck that affects her husband too, or to the marital relations involved. The difference may include whether she actually got married or was only engaged, the husband was killed and was his fault, and other cases.
As to the question where the woman murdered her husband, (assuming that it was in self defense and she is set free or it was accidental), it would seem to depend on the above reasons mentioned and you would still need two instances.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that she is permitted to remarry.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/26/2019 11:24 PM |
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# 2069 Snow Alert
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Q. Regarding a recent shiur given by Horav Shlomo Miller Shlit'a addressing shailos in snow related activities during Shabbos, it is worthwhile to present them to the many readers of this forum worldwide.
Is snow muktza in Shabbos and can one shovel it to clear a path and be able to exit and enter one's domain?
A. Shulchan Aruch (338: 8) and Mishna Berura (ibid. 30) permit the use of rain water collected during Shabbos, as long as it is clean and fit to use. Most Poskim maintain that the same applies to snow (Mekor Chaim 320: 11, Eishel Avrohom (312), Shemiras Shabbos K' (16: 44) and others.
However, Igros Moshe (O. H. 5: 22) maintains that snow is different and there is an inherent nolad prohibition on it. Tiltulei Shabbos quoting RS"Z Auerbach zt'l suggests that snow in our days should be considered muktza, since it does not have any use and should be like stones and dirt. Nevertheless. Poskim are lenient, since people play with it and shovel it too. (Piskei Teshuvos 338: n. 144).
Horav Shlomo Miller's Shlit'a opinion is that it is not muktza. Therefore, one is allowed to shovel a path during Shabbos when in need. The Rov added that when there is no eruv, one can still shovel the snow just to the immediate close by area, but not when it is taken out from one domain to another or when it piles up over ten tefachim (1 m.) high.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/26/2019 11:01 PM |
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Important Numbers
