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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1636 Easy Meat
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Q. Does one have to eat meat on the seuda of Purim?
A. Shulchan Aruch (O.H. 696: 7) rules that it is a mitzva to eat meat on Purim as it is included in the mitzva of simcha. He mentions that it is a mitzva of Divrei Kabalah equivalent to a Biblical mitzva. Rambam (H. Megila 2: 15) rules similarly. (See Baba Metzia 78b).
On question 1448 in regards to eating meat on Yom Tov we wrote; “Poskim disagree if on our days when we don’'t consume yet the meat of shlamim, if there still is a mitzva of eating meat and if it is Biblical. Biur Halocho (529: keitzad) maintains that although there is no obligation to eat meat, the mitzva remains. Some assert that the obligation also continues. (Nimukei Orach Chaim 529, Divrei Moishe 1: 11, Darkei Teshuva Y.D. 89: 19, et. al.).
Many Poskim maintain that the mitzva applies only to mammal's meat and not fowls (See Piskei Teshuvos ibid. n.35). However, leniency is given to the one who for medical reasons may not eat or does not enjoy that or any kind of meat, as the mitzva is the pleasure and enjoyment. The minimum amount to comply with the mitzva is a kezais (about 28 g.)”
In regards to Purim Mogen Avrohom (696: 15) and other Poskim maintain that it is similar to Yom Tov.
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 2/23/2018 3:13 PM |
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# 1635 The Name of the Game
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Q. Is this true that Rav Miller forbids playing with a Rubik's Cube on Shabbos due to borer? Is this a chumra, or me'ikar hadin it is assur?
An additional shailah. Since the cube can be taken apart without much difficulty, by rotating the top layer by 45° and then pulling one of its edge cubes away from the other two layers. Consequently, it is a simple process to "solve" a Rubik Cube by taking it apart and reassembling it in a solved state, is this permitted on Shabbos?
A. On question 1247 we wrote; Many contemporary Poskim quote Shemiras Shabbos Kehilchoso (16: 24) that permits playing with the Slider Number puzzle as a proof that the Rubik Cube should also be allowed. The Slider Number is a game consisting of (usually) fifteen movable, numbered squares set in a framed board the size of sixteen such squares, and rearranging the squares by moving them about within the framed board.
Horav Shlomo Miller’s Shlit’a opinion on both games is to be stringent. Although borer (the prohibited melacha of choosing), does not apply when you choose the desirable part (oichel) from the non-desirable (p’soiles), he maintains that this refers only when it is used immediately and not when it is only a part of a large sequence of algorithms that will create an eventual desirable oichel.
As far as taking apart and reassembling the cube on Shabbos, since this procedure is not commonly and constantly done, there will be likely an issur of tikun monno or fixing and completing a utensil. The above “solving” may be restricted even on weekdays, if it involves deception and g’neivas daas.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/23/2018 11:47 AM |
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# 1634 Let The Good Times Begin
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Q. We say mishenichnas Adar marbim besimcha, when Adar begins we are have to increase our joy. For one that doesn’t have a court case with Goyim, is in good health and always does try to do mitzvos with simcha anyway, how does this apply in practice?
A. Horav Shlomo Miller’s Shlit’a opinion is that there are of course many degrees of simcha and joy. The effort to reach higher degrees should increase during Adar, such as learning Torah that creates rejoice.
Additionally, it is a time when good mazal prevails, so it is a propitious period to begin new shiurim, establish new mitzva projects, and other endeavors whose success will bring joy.
On question 473 in regards to Adar Rishon, we wrote; Nimukey Orach Chaim (ibid.) and Nittey Gavriel (Purim 11: 3) instruct that each individual should augment his joy by engaging in the activities that bring him happiness. It is known that Rav Chaim Shmuelevitz Zt”l would increase his time of Torah learning during the month of Adar, as this was his way of increasing joy.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/23/2018 12:13 AM |
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# 1633 More Minor Details
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Q. Re- question 1616 - Rav Miller shlita paskened to me not to count a katan for a minyan under any circumstances. I would like to kindly request a clarification: If I am in a place where they are in fact using the katan as the 10th person [and I am not able to convince them otherwise], should I leave and go elsewhere to daven, so that I will fulfill my chiyuv of tefilla b'tzibbur - even though it will prevent their minyan from taking place altogether, or may I stay and daven with them, so that at least they will have a minyan according to some opinions? Thank you.
A. As mention on question 1616, Horav Shlomo Miller’s Shlit’a opinion is to follow the Mishna Berura’s ruling (55: 4) not to count a minor in the minyan in all cases. The Rov recommended that if one wants to help the making of the minyan, he should help them by bringing or inducing one more individual to join them. (Besides the Halacha’s ruling, there is also a known tendency on those who are lenient to constantly use a minor to make the minyan.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/19/2018 10:29 PM |
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# 1632 One To Many
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Q. Re- prior question (1631) on two classes of judgment. Since we always say that the power of the community and Klal Yisroel as well as the din horabbim or communal judgment supersedes and preempts the din hayochid or the individual’s acts and sentence, why do we have to have a din hayochid or do mitzvos as individuals?
A. Kovetz Maamorim (p. 39) explains that the din and powers of the klal apply basically only on this world. On Olam Habba the judgment is done based on one’s actions and not on in the influence of the klal were one belonged. He thus explains why the Torah seldom refers to Olam Habba at all, since the punishments and rewards mentioned in Tanach refer to this world.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/19/2018 10:06 PM |
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# 1631 Judgment Call
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Q. Why are we being judged on our Yamim Tovim on different items, such as grain during Pesach, fruits on Shavuot and water during Sukkot? Were we not all already judged in the Yemei Hadin of Rosh Hashana and sentenced onYom Kippur?
A. Horav Shlomo Miller Shlit’a pointed to the Ran on Rosh Hashana (on Mishna 16a) who explains that on Rosh Hashana the judgment is on every single individual in his own particular state and condition, while on the other dates, the judging is done on the whole community or nation. Hagra (end of Eben Shleima) further elucidates that an individual may indeed be judged beneficially on Rosh Hashana, yet because he belongs to the wrong group or abodes in the incorrect place, his sentence may in practice be the heavenly judicial decision of the rabbim or tzibur he decided to join. He thus explains why we exempt certain individuals from going to war, or why we say “Meshane makom meshane mazal” and we don’t argue that after all, if his sentence on last Rosh Hashana was to survive, it will not matter where he is; because it actually does matter, as the Rashbo asserts that the din horabbim or communal judgment supersedes and preempts the din hayochid or individual sentence. (See Kovetz Maamorim p. 38).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/18/2018 10:53 PM |
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# 1630 Bread And Butter Shailah
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Q. I live in the Clanton Park area but I frequent a bagel store in the Bathurst/Lawrence area. I recently noticed that they have a sign that says their garlic breadsticks are dairy. Apparently they are smeared with butter right after they come out of the oven. I was surprised by this because they don't look dairy. I remember once hearing in a shiur that dairy bread can only be made if it's recognizably dairy. Upon probing they seem to have gotten an ok from Rabbi Miller to make and sell them. Is this true? If it is, was the heter lchatchila or bdieved? And can I freeze my leftover breadsticks if I mark them dairy?
A. Shulchan Aruch (Y.D. 97: 1) rules that one should not bake bread with milk so he will not come to eat it with meat. Even after the fact the bread remains prohibited, unless we comply with one of two conditions. The amount baked is small and it looks different that regular bread.
Based on the above, Horav Shlomo Miller’s Shlit’a opinion is that although it would be better to avoid baking the garlic bread sticks with milk, if done one may sell and eat them. It also would be recommended to label the remaining sticks as dairy.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/18/2018 12:13 PM |
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# 1629 Not Worth One’s Salt
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Q. I received once a very beautiful silver set of filled salt and pepper shakers; did the people who send them comply with the mitzva of mishloach mannot? does the salt and pepper count as two foods lechatchila?
A. Horav Shlomo Miller’s Shlit’a opinion is that one does not comply the mitzva of shalach monos by gifting salt or pepper since they are not considered food items. Although you do recite a brocho of shehakol on them, however, if you were to bless mezonos on them you would not comply, although after the fact, mezonos is a general brocho that could be recited on all food. (The Rov pointed also to the Mishna on Eiruvin 3: 1, that teaches you cannot do am eiruv with salt).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/16/2018 3:42 PM |
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# 1628 Not Mishenichnas Odor
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Hello Rav,
Q. The kitzur Shulchan Aruch (5:11) says that after flatulating, its forbidden to utter any holy words until the odor is gone. Would the same apply to thinking Torah thoughts or reading Torah without speaking out the words, or can we be lenient to continue learning out of a sefer silently while the odor is still present?
Thanks
A. Talmud Brochos 24b and Shulchan Aruch (O.H. 79: 9 and 103: 1) rule that one should stop praying the amida, reading shema or learning Torah after himself passing gasses, until the odor is gone.
For the flatulence of others, he should also halt tefila and shema, but not the learning of Torah. Mishna Berura (79: 30) explains that since bad odor that has no open existing source, prohibits words of kedusha only on the Rabbinical level, when bitul Torah (the annulment of Torah learning) of many may be involved, our Sages were lenient.
Horav Shlomo Miller’s opinion in regards to just thinking in learning after one’s own gas discharge is that one should avoid thinking in learning and concentrate on Shivisi Hashem (see question 1627 above) or on divrei musar on good midos and plans for performing mitzvos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/16/2018 3:08 PM |
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# 1627 Love Will Find A Way
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Q. The mitzvah of loving Hashem is in essence only a feeling and emotion of the heart. This being similar to fearing Hashem. Are those feelings, without images or added thoughts, permitted when one is in a bathroom or mikva?
A. Chashukei Chemed (Brochos 24b) debates the issue, and wants to prove from Mishna Berura (85: 6) that opines one should engage while in the bathroom on thoughts pertinent to one’s business or work, to avoid thinking about divrei kedusha, that indeed thinking about Hashem’s presence may not be permitted, however, he decides otherwise. He also quotes Sefer Chasidim (545); In all places acknowledge your Maker, even in those you cannot think the words of Torah.
Horav Shlomo Miller Shlit’a pointed to a Chochmas Shlomo (O.H. 85: 2) that maintains one should remain conscious and aware of Hashem’s presence even when being in a bathroom, to comply with Shivisi Hashem lenegdi tamid, "Keep Hashem before you always." Chochmas Shlomo adds that this applies even to the dreams one has.
The Rov maintains that feelings of love or fear of Hashem’s presence are certainly not only permitted but advised, as they belong to the six constant mitzvos. The Rov added that musar on midos and planning thoughts for performing mitzvos and similar are permitted in those unclean locations.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/16/2018 2:21 PM |
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# 1626 Gentile’s Torah Show and Tell
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Q. I have to do a show and tell on some cultural artifact for school. Class is all non-Jews. Am I allowed to show them my tzitzis and explain the basic ideas behind this mitzvah, or is it forbidden to teach Torah to non-Jews?
A. On question 331 we wrote; “Rav Ammi (Talmud Chagiga 13a) mentions as a source for the prohibition of gentiles learning Torah the verse (Psalms 147: 20): “He hath not dealt so with any nation; and as for His ordinances, they have not known them”. In Devarim (33: 4) we learn that; “Moses has commanded us the Torah, an inheritance for the community of Jacob” Considering this inheritance to be the unique property of Jewish nation, not to be taught to, or studied by gentiles.
There is however various different instances and opinions that permit teaching and learning Torah to a Gentile.
Talmud (Sanhedrin 59a and Tos. ad. loc. Shiltey Hagivorim – Avoda Zarah ch.I -, Yad Eliahu (48)) mention that they are encouraged to learn the mitzvos that pertain to them. Some consider this Torah learning to be a mitzvah by itself (Sharei Halacha Uminhag p.54 in the name of Sifri Korach)
Maharsho (Shabbos 31a, see also Responsa Rabbi A. Eiger 41)) and others maintain that gentiles should learn Halacha when their intention is to convert to Judaism.
Rambam (Pe’er Hador 50), consents to teaching the mitzvos and their reward or punishment, to those Christians that recognize the divinity of Scriptures and will not distort the Torah meaning according to their mistaken misconceptions.
Melamed Lehoil (Y.D. 77) permits the learning of Tanach and other narrative segments of the Torah, which will inspire belief in the greatness of Hashem.
Others argue that the proscription applies only to the Oral Law, not to the Bible that has already been disseminated and circulates freely all over the world (Maharitz Chayos, Sota 35b – Ahavas Yonosson, P. B’shalach.- Yehuda Yaaleh 4)
Turei Even (Chagiga 13a) allows Torah teaching if the Gentile pays for his instruction.
Horav Shlomo Miller’s Shlit”a opinion is that besides all the Torah material that pertains to the keeping of his mitzvos he can also engage in all the vast hashkafa areas that deal with beliefs, faith, ethics and values as Emunah in Hashem is an integral part of his Noachide mitzvos. He pointed out to the Netziv’s letter at the beginning of Ahavas Chesed, were he writes that Gentiles are enjoined in the mitzvah of Chesed or helping others and also procreating and building a family. (See Ahavas Chesed p. 38 that they are included as well in the precept of honoring ones parents. Sefer Chasidim 666 counts them in the prohibition of paining and hurting animals. Igrois Moishe O.H. 2, 25 in Tefilah. Chezkuni in Bereshis – Miluim siman 5, is far more inclusive as he determines that Gentiles are obligated in all rational and logical mitzvos of the Torah. All that creates an immeasurable volume of Torah to be learned).”
Horav Shlomo Miller’s Shlit’a opinion is that n view of the above you may find in the mitzva of tzitzis, several points and issues that can teach and explain other mitzvos that pertain to Gentiles.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/15/2018 1:33 PM |
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# 1625 Good Bye To Good Bye?
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Q. Hello Rav,
The Kitzur Shulchan Aruch (5:14) says its forbidden to speak (or think) sacred matters (davar sh'b'kedushah) in a bathhouse (meirchatz). I'm wondering how to apply this halacha to our current day mikvahs, specifically in the changeroom itself where several men may be present together getting dressed or undressed, etc. Does the same halacha apply there? Additionally, is it permitted to speak about non-Torah subjects there?. If not, it is permissible to even make greetings (eg. Hello! How are you)?
If someone says hello to you, can you respond?
If someone asks "how are you", can you respond with the usual "Baruch Hashem" or is that a name that can't be mentioned in a mikveh changeroom. Does it help to say "B.H", or should you just answer without hinting to Hashem at all?
Thanks.
A. Mishna Berura (84: 4) quotes Taz that a mikva has generally a similar Halacha status to a bathhouse
and so does the beis haemtzoi or change room where some people are undressed and one should avoid speaking divrei kedusha there. However, other divrei chulin or non-consecrated talk, and greetings that do not include the names of Hashem, such as Shalom, are permitted.
Horav Shlomo Miller’s Shlit’a opinion is that one should avoid saying also Baruch Hashem in those places. Similarly, greetings that imply Hashem’s name, such as Adieu, Adios and even Good Bye, (contraction of G-d be with ye), should better be avoided, However, just answering with the letter “B” followed by the letter “H,” is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/14/2018 11:04 PM |
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# 1624 Thoughts For Food
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Q. Re- your questions 1595-1598 on permitted liquid marijuana tincture drops for one that is medically recommended in its use. Can you be yoitze with shalach manos if you send a vial of the tincture since it will be very appreciated, or maybe it is only a small amount and less than a shiur. Also it may not be considered food, since as you mentioned when placed in the mouth, you don’t make a brocho?
Would you be yoitze if you send perfume or aromatic oil that you rub on, since sicha keshtia (anointing is like eating)
A. Mishna Berura (695: 20) rules that you only comply the mitzva of Shalach Monos with food you eat or drink. One also does not comply with tobacco products one smokes or smells (Nitei Gavriel 59: 3).
Horav Shlomo Miller’s Shlit’a opinion is that even when permitted, you do not comply with drugs, medicines, perfumes or ointments and chewing tobacco, only with actual food or drink.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/14/2018 4:16 PM |
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# 1623 The Law of the Spirit
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Q. If one sends hard liquor as one of the manos on Purim, is that valid? A normal person can drink only a very small amount of this liquor, so perhaps it should be considered that one sent only a small amount and is not valid. Or do we say that since he can share the liquor with his family and guests, it is valid, even though each person individually is able to drink only a few drops? What should be the shiur of the mishloach manos?
A. Poskim maintain that one complies with the mitzva of Shalach Monos when sending wine to a man or woman who may not drink wine (Reyach Dudaim - Megila 7a, Nitei Gavriel – Purim 57: 10, See Shevet Halevi 10: 18), since after all it is a drink that traditionally and normally people consume on Purim.
On question 737 in regards to the mitzva of drinking in Purim we wrote. “Rashi (Megila 7b) explains that the drink is wine. Biur Halocho (695: 1) quoting Eliahu Rabba, mentions that the reason why we are required to drink on Purim is to commemorate the miracles that happened and those occurred at banquets where wine was imbibed. Meagley Tzedek (on Megila L. 32) avers that therefore wine only should be used, as this was the drink offered
Mata'amei Yakov (Likutim 340) compares this to Chanuka lights where olive oil is the preferred fuel, but other flammables are also acceptable. Rivavos Efraim (O.H. 8 p. 478) also seems to suggest that wine is to be used. There are also Cabalistic reasons in the ingesting of wine (Mishnas Yosef p.111, quoting the Arizal)
Others write that since the main purpose of this mitzvah is to reach the stage of “Ad Delo Yoda”, it does not matter what beverage one consumes (Inyono Shel Yom p.375, based on the Maharal.)
Orchos Rabenu (P. 78) mentions that the Steipler Gaon zt”l ruled that all liquors could be used, however, one should drink a bit of wine also. So too is the opinion of Horav Shlomo Miller Shlit”a, however he recommends to drink a revi’is.”
See also question 506 in regards to giving a milchik box of chocolates as shalach monos to someone who has begun his fleishig Purim seuda, that the Rov maintains you do comply with the mitzva of Shalach Monos, since although he won’t be able to eat those chocolates himself on Purim, but it is “monos” and they could be bartered for other monos.
Horav Shlomo Miller’s Shlit’a opinion is that preferably, one should send a bottle of wine for Shalach Monos and not hard liquor.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/12/2018 10:36 PM |
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# 1622 Not The Brightest Bulb?
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Q. What is Rav Shlomo’s opinion is regards to the shabbulb use on Shabbos? It is described on their web page as:
The SHABBULB is certified to hide and reveal light with no risk of violating the laws of Shabbat since it does not affect electrical usage. Although LED light isn't considered "fire" in the Halachik sense, the bulb itself is considered muktseh. The SHABBULB™ solves this issue by using a unique removable cover that permits the use of the lever on Shabbat and Yom Tov. It's important to note that the lamp itself may not be moved or turned on and off during Shabbat and Yom Tov.
Thank you.
A. On question 1599 in regards to the new Shabled light we wrote; “Horav Shlomo Miller’s Shlit’a opinion is in principle to agree to Horav Moshe Heinemann’s Shlit’a certification of the Shabled light use, when left turned on the entire Shabbos and when only the drawer is opened or closed to control the amount of light emitted.
However he disagrees with the New Square Kashrus Council certification that permits moving the unit when permitted utensils such as a watch or jewelry are placed inside the drawer. The reason being, is that the Rov considers the unit to be muktza machmas chisaron kis, since it is an electrical utensil dedicated to giving light that one does not usually use for any other purposes, even when another object is placed on the unit’s drawer. (See similar in Piskei Teshuvos 308: 2: n.9).
Therefore, it cannot be moved even when one needs its place, (lertzorech mekomo), or its use somewhere else (letzorech guffo).
In essence, this new light is not in Halacha much better than the one offered by Kosher Innovations on 2004, that could also not be moved from its place.”
Horav Shlomo Miller’s Shlit’a opinion in regards to the Shabbulb in principle is similar. The Rov disagrees however with Horav Osher Zelig Weiss Shlit’a, and maintains that the bulb itself is muktze machmas chisaron kis.
However, there is an important reason to avoid using the Shabbulb, since unlike the Kosher Innovation lamp, this bulb looks very similar to a common bulb. A casual observer of the closing and opening of the bulb may mistakenly assume that one is turning on and off a regular bulb which is obviously prohibited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/11/2018 10:41 PM |
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# 1621 Gifted in Gifting
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Q. Biur Halacha brings from Chayei Adam that the mishloach manos have to be in accordance with the chashivus of the recipient (if giving to a wealthy person, one has to give something that he will appreciate). Question: What should one do when giving to a millionaire? Does one need to find wine that costs hundreds of dollars? If one gives a bottle of wine that costs only 5 or 6 dollars and some hamantaschen that cost three or so dollars, does he not fulfill the mitzvah according to the Chayei Adam? If one wants to fulfill the mitzvah in a way that will satisfy all opinions, what exactly should one give for mishloach manos?
A. The mitzva of mishloach manos originates from the posuk (Esther 9:19 and 22), which states that Purim was established as a day “of gladness and feasting, (Yom Tov) and of sending portions one individual to his friend and gifts to the poor.
Different reasons are given for the mitzva. Meforshim explain that the main motive for the mitzva is to engender friendship and brotherhood among Bnai Yisroel. Others maintain that it is to counter Haman’s critical statement describing the Jewish people as “one nation dispersed and divided {among the nations)” (Esther 3: 8). Another understanding is given by Terumas HaDeshen (111) who writes that the reason for this mitzva is to assure that everyone should be able to eat a proper, seuda or festive meal on Purim.
Given the above Horav Shlomo Miller’s Shlit’a opinion is that there are different factors and variables that may be at play in your case. It may depend on both the nature of the person receiving the gift and the person giving it. Most important is that common sense should rule, so that a mitzva that was established for promoting peace and friendship, should not turn into the opposite by becoming an insult.
The Rov suggested that a middle priced wine bottle and some appetizing and properly presented baked goods or sweets are usually well accepted by all.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 2/11/2018 4:56 PM |
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# 1620 Nuts About Nuts
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Q. Flying a night flight towards New York from Eretz Yisroel on an El Al plane, probably most passengers are Jewish. A passenger boarded the plane and put his large stash of nuts in the pocket of the seat in front of him. In the morning, he is about to start noshing, when he realizes the passenger ahead of him slept the night on the plane, and had tilted his seat to the maximum.
Were the nuts considered under the sleeping Jewish man when he slept and should they be discarded? If they should not be eaten, may one plant them or feed them to animals?
A. Talmud (Pesachim 112a) and Shulchan Aruch Y.D. (116: 5) mention that food and liquids placed under the bed, ruach ro’oh or a harmful spirit will rest on them, even when covered, and therefore one should avoid placing them there. Pischei Teshuvos (ibid. 4) quotes Shvus Yaakov. that after the fact, they are permitted, others are stringent.
There are also other limitations to this proscription mentioned by various Poskim. Maggen Avraham quoted by Mishna Berura (173: 4) writes that the natural world has changed, and in our times these restrictions may not apply; Hagra and others remain strict. The Ran (Pesachim ibid.) mentions that this applies only to cooked food. Mizmor Ledavid (110) Yafe Lalev (3: 116: 6) maintain that it is restricted to food placed only on uncovered ground or earth, not on land covered by stones or wooden floors etc.. Therefore, Yabia Omer (Y.D. 1: 9, O.H. 9: 95) is lenient of food left on pockets, when one fell asleep. He suggest to wash them three times if possible. Shalmas Chaim (2: 7) adds that it applies only to a bed, therefore children’s bottles left under their carriage are permitted. Shevet Halevy (quoted in Avnei Yashfa 141) asserts that when double wrapped the food is permitted. (as in a bag placed inside a seat pocket). He also maintains that it may not apply to sleeping during the day.
Taking into account all the above and the fact that food placed on an angle in the back of a plane seat, can hardly be considered under, Horav Shlomo Miller’s Shlit’a opinion is that you can eat the nuts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/11/2018 2:56 PM |
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# 1619 Oy or Joy to the Goy
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Q. (See question 1617 above) My second question, is that although the term, “goy” simply means a person of the nations, it seems to always be used in the pejorative. How can we be Or HaGoyim if we look down on the other nations? Can we not be proud of our rich heritage, culture, and traditions without speaking of others as somehow a little less than human?
A. A. The connotation that some or many individuals give to words they use, does not reflect at all what the Torah intended, or establishes to be correct.
The word or title “goy” or nation is commonly used in the Bible and by our Sages, equally for Gentiles and Jews, A few examples; “And I will make you (Abraham) into a great “goy”, and I will bless you” (Bereshis 12: 2), “to be a kingdom of priests and a holy “goy” (Shemos 19: 6), “He became a great, mighty, and numerous “goy”.” (Devarim 26: 4 and in the Pessach Hagadah), “Shomer “goy” kadosh” (Tachanun in siddur), to mention just a few.
Then again, you may argue that the same applies to the term “Jew” and the way it is used by some Gentiles.
See Shulchan Aruch (C.M. 34: 22) who rules that a righteous Gentile preempts and supersedes a Jewish wicked or apostate.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/9/2018 2:13 PM |
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# 1618 Two For One
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Q. I saw that the Sefer HaChinuch divides Mishpatim into two separate Sidrot, each with its own count of mitzvos. He calls the second one “Im Kesef”. Why?
A. In his introduction to Sefer Shemos, Abarbanel explains that Sefer Bereshis contains twelve parshios that describe the life and achievements of Adam, Noach, the Avos and Yosef and his brothers. Since Moshe Rabbenu is the equivalent of all of them, Sefer Shemos also contains twelve sidros. Since, as any Chumash will testify, we only maintain eleven parshios on Sefer Shemos, it must be that the Abarbanel also agrees with the Chinuch and Rabbenu Bechaye that divide Mishpotim into two distinct parshios.
Maharid (on the Chinuch – Mishpotim) further explains that the addition of Parshas Im Kesef was necessary to be able to read Parshas Metzora right before Pesach during a leap year. Thus complying with the remez or allusion to the siman “saggru upasschu” (close and open). Saggru being Metzora that requires confinement. Biur Halocho (428: 4) adds that Parshas Metzora contains the instruction of breaking earthenware utensils, similar to the kashering done before Pesach. (See also Orchos Chaim – Krias Hatorah 1, 3). Maharid adds, that reading Mishpotim as two parshios is still the tradition of the communities of Algiers and Tunis. See also a similar division at the end o Abudraham Hasholem (p. 374).
It is interesting to note that Machzor Vitri (at end, p. 808) mentions that Parshios Tetzave, Ki Tissa and Pekudei, on a leap year would also be divided into two, giving rise to fifteen parshios in Sefer Shemos. (Haeshel p. 27).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/9/2018 2:03 PM |
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# 1617 Playing The Organ?
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Dear Rabbi,
Q. At a recent community event the issue of organ donation came up in discussion. A person who claimed to be knowledgeable in Halacha stated that Jews should not donate their organs since they would most likely end up going to a goy. What is the Halachic answer to organ donation? Are Gentiles somehow less than human? If so, why are we allowed to take their organs? Would we, as a community, not be outraged if a Gentile would be discouraged from being an organ donor because his/her organs could go to a Jew, and rightfully call it anti-Semitism?
A. Horav Shlomo Miller Shlit’a stressed that one of the main issues involved on organ donation is the prohibition of benefiting from a cadaver. (See Talmud Avoda-Zarah 29b). This proscription applies equally to Jewish or Gentile human remains. Most decrees of the Torah are overridden when a life can be saved. However, the recipient has to be already available and the life saving has to be a real and a factual possibility. Additionally, donating organs involves often the determination and ruling that the donor has already died and you are not actually killing him to harvest his organs. In determining the time of death, Halacha and civil law most often disagree. Again, it does not make any difference who the donor is. You cannot commit murder to save someones life. That is why a Torah observant individual cannot sign an organ donation document as it would likely place her/him in a situation where Halachically his/hers life can be terminated in order to obtain the needed organs. If you were to wait to what the Halacha accepts as the time of death, likely the organs would not be usable anymore. Body parts are also likely to be harvested for uses that not necessary save anyone's life immediately, such as skin grafts or medical school necessities for teaching and research. As mentioned above, you cannot desecrate a human body and benefit from it regardless of its race or religion.
If the recipient is Torah observant, the fact that the organs were already harvested by someone who follows civil law, regardless of whether the donor was Gentile or Jewish, since it is already after the fact and it is now actually saving his life, he/she is permitted to benefit from that organ.
As you see, it has little to do with the religion or race of the donor or recipient, other issues are at play.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/9/2018 10:15 AM |
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Important Numbers
