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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1530 Grain Of Truth
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Q. Dear Rabbi,
I joined this frum 12- step program for people who are compulsive eaters, which has become popular here in the New York area. Every day one has to commit their food for the following day to a sponsor, and strictly adhere to the food guidelines. Honesty is the core of the program. I have messed up in the past, and have been told by my sponsor that I am causing her harm and upset by these lapses. I have been on target for a while, but unfortunately have once again slipped. Am I obligated to tell her of this slip, which will cause her upset and anguish? Also, she has threatened to drop me if I slip and I desperately need her help because of the serious health issues I suffer from when I am not on the program. Also since I didn’t say beli neder do I have to be matir neder? I would like to hear Harav Shlomo Millers’s opinion on this matter. Thank you.
A. Horav Shlomo Miller’s Shlit’a opinion is that the correct approach is to tell the truth, even if that may pain your sponsor and cease the support given. Chances are that they are well trained to do the task and they have encountered similar situations often. Their toughness is only on the onset to bring results and not to drop the people they are trying to help.
The Rov also maintains that after the fact, even if you didn’t say beli neder you can rely on the Kol Nidrei declaration and you don’t have to be matir neder, if you never had intention of taking an oath.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/5/2017 11:27 PM |
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# 1529 Right On The Nail
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Q. (See above question in regards to removing partially hanging nails before washing netilas yodaim). What do you do if it is Shabbos (and you cannot remove the hanging nail)?
A. If a piece of one’s nail is mostly detached and hanging and causes pain, one may remove it on Shabbos by hand or with the teeth, but not with a nail clipper or scissors (O. H.328: 31, Shemiras Shabbos Kehilchoso 14: 54). Mishna Berura (ibid. 96), quoting Peri Megadim adds that one should remove the piece of nail carefully, ensuring not to cause any bleeding. However, if the majority of the nail remains attached, it may not be removed on Shabbos, even by hand and even when it causes pain.
Horav Shlomo Miller’s Shlit’a opinion is that Mishna Berura (ibid. 99) follows the last opinion of the Shulchan Aruch and even a mostly detached nail, hanging upwards or downwards, should not be removed even by hand and even when it causes pain.
The Rov added that in these cases, when you cannot remove the hanging nails for netilas yodaim purposes, you may rely on the opinions that are lenient and wash hands as they are. (See similar in Lechem Vesimlo 198: 22 and Piskei Teshuvos 161: 5).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/4/2017 3:59 PM |
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# 1528 Nail It Down
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Q. Is part of a fingernail that is loose and hanging. a Chatitzah and must be removed before washing Netilas Yadayim.
A. A fingernail that is loose and partially hanging is a chatitza and should be removed before washing netilas yodayim.
Shulchan Aruch (Y.D. 198: 21) rules in regards to mikva immersion. that a hanging nail that is mostly attached is a chatitza, but not if it is mostly separated. Shach and Taz (ibid.), and other Poskim differ on the reason. One given is that when it is mostly separated, water enters easily, unlike when the gap is small. There is also the issue of “kol haomed liktzoz” or anything that is to be cut, is in Halacha considered as already separated, even when the nail is mostly separated it would be a chatzitza on the small attached area. (See Piskei Teshuvos O.H. 161: 5, Shulchan Aruch HaRav 161:4, Kaf HaChaim 161:4 and others).
Horav Shlomo Miller’s Shlit’a opinion is that on the onset all partially separated nails should be removed. When they were not, netilas yadaim should be repeated without a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/3/2017 9:17 PM |
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# 1527 Speak Of The Demon
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Q. Rashi writes in Taanis and Pesachim that there is a demon (sheid) called Igras and people don't go out on Tuesday and Friday nights to avoid being harmed by this demon.
Question: How can a demon have dominion on Shabbos when it says in Zohar that all evil forces are nullified on Shabbos and have no dominion, and we don't even daven for shemira on Shabbos (shomer amo Yisroel) in the blessings of kriasShema, because the merit of keeping Shabbos is itself a shemira? So how it can be that this demon should have dominion on Friday night?
A. Kovetz Shitas Kamoei (Pesachim 112b) quotes Meforshim on the sidur that we recite Hapores Sukas Sholom as a tefila on Shabbos for protection from sheidim, when we cannot use a torch to illuminate the darkness outside. Perisha (O.H. 267: 3) explains that although Shabbos provides shemira, however, in dark and dangerous places on the out of town fields, where their Botei Knesiyos where to be found, added protection and tefilos were necessary.
Horav Shlomo Miller’s Shlit’a opinion is that indeed keeping Shabbos is a great shemira, and the Yom Kodosh watches and cares over the ones that care and keep it properly and with the right intention. However, if one does not do so properly, one may need the added tefilos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/1/2017 2:43 PM |
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# 1526 Go Over With A Fine Tooth Comb
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Q, Kvod Horav; Is one allowed to comb his peyos since he may come to pull out a hair while doing it, which is prohibited?
A. Shulchan Aruch (Y.D. 181: 3) rules that one should be stringent and follow Tosafos opinion that the prohibition of cutting off the peyos of the head applies even when done with scissors.
Poskim disagree if Tosafos opinion includes plucking the hairs with a utensil or by hand is also included. R. A. Eiger (Gilyon Hashas- Shovuos) opines it does. However, Teshuvos Chasam Sofer (139 – 140) disagrees and permits. He mentions that his Rebbe, Rav Nosson Adler zt’l, would comb his peyos with a comb.
Hisorerus Teshuva (4: 88) mentions that he is stringent to follow R, A, Eiger’s opinion and uses only the side of the comb with separated teeth. Orchois Rabbenu (1: p. 201) relates that the Steipler Gaon zt’l did not comb his peyos, although in his sefer he offers a lenient opinion. It is quoted (Mesivta Shavuos 2b) that the Chazon Ish zt’l did comb his peyos.
Horav Shlomo Millers Shlita opinion is that one can be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/1/2017 2:31 PM |
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# 1525 Means To An End
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Q. If a chassan is in shul, the tzibbur skips tachanun. Question: one who came late and is davening privately, is he also exempt? How late could one come to shul and still be considered exempt due to the chassan’s presence? For example, one who started SE when they were already up to Aleinu - would he be exempt?
A. Horav Shlomo Miller’s Shlit’a opinion is that as long as the chosson’s minyan did not end, even at aleinu, if he reaches tachanun then, he is exempt from saying it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/1/2017 2:14 PM |
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# 1524 Many Happy Returns
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Q. If there is a bris in a large shul at a different minyan than the one being attended by my minyan, do we say Tachanun?
A. Horav Shlomo Miller’s Shlit’a opinion is that if the one’s making the bris are members of the shul and daven there, since they are actively part of the rest of the mispalelim – members group, they would exempt all participant in all minyonim, before or after, from saying tachanun. However, occasional visitors or renters making a bris in that shul, will exempt only their minyan.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/1/2017 2:04 PM |
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# 1523 No Time For An Apple
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Q. Can one wear an Apple 3 watch on Shabbath that has internet and phone connectivity, when those features are turned off and only the time and temperature shows?
A. Although YalkutYosef (4: 51, p. 213) Shemiras Shabbos Kehilchoso and others (see above question) permit the use of computerized watches, they refer to the basic models of yesteryear, not the complex ones available today.
Horav Shlomo Mille’s Shlit’a opinion is that one should avoid using them, even when all features are off and the buttons taped. The reason being that they more resemble and are used as a digital phone or mini tablet, than as just a permissible time piece.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/1/2017 1:55 PM |
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# 1522 Watch Out
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Q. Can one wear a kinetic watch on Shabbath, that is similar to a self-winding which poskim permit when it is already working, but in this type the hand movement instead of winding a mechanical device, charges a battery that operates the watch?
A. On question 300 we wrote: “Many Poiskim permit the use of self-winding watches, while they are still working (see Shemiras Shabbos K'hilchoso 28:28). A watch that gets charged automatically from the light it receives and is ticking would also be permitted. However Horav Shlomo Miller’s Shlit”a opinion in regards to the eco-drive watch you describe, is that it should not be used on Shabbos, since your covering or uncovering of the watch will have a direct effect and change the operation and functioning of the watch.”
Eretz Hemda (.org) writes: “The recent invention of kinetic watches is slightly different from self-winding watches. The mechanism of kinetic watches is based on a quartz system, which is normally operated by battery. In this case, instead of a battery, movement generates the small amount of electricity that the watch needs, and the watch stores the energy for anywhere from days to months. The relatively new question of a mini, mechanical electricity recharger is not a simple one, and we have found rabbis coming out in either direction. However, our feeling, is that such a transfer of energy of movement to electricity to be transferred again to “harmless” mechanical movement, without creating new circuits, is not included in the prohibitions of electricity that the halachic world has assumed since the advent of the use of electricity. (We may reverse our decision if a consensus forms to forbid it.)
The matter is more complicated regarding kinetic watches with digital displays, which use electrically generated forms. However, there are significant reasons for leniency here too. The most important one is that the energy provided on Shabbat is rarely needed for operation on Shabbat, as the charge lasts at least a few days.”
Horav Shlomo Miller’s Shlit’a opinion is to be stringent on the use of kinetic watches.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/1/2017 1:58 AM |
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# 1521 Let’s Shed Some Light
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Q. Someone donated a fancy chandelier to our shul. It was placed directly above the Bimah. I do not know what the Baal Korei of Shacharis experienced, but when I leined for Mincha, I noticed that, because the letters in the Sefer Torah were shiny, the light from the chandelier directly above produced a glare on the letters. I was wondering if:
1) It was imperative that I be reading black letters on white parchment instead of white letters.
2) Since the glare distorted my vision, was I actually reading by heart, disqualifying the reading? I experimented with a Torah portion with which I was not prepared, and had difficulty discerning the difference between a Tzadi and a Mem, which suggested to me that had I been prepared for that portion I would have read the Tzadi and Mem where they belonged, not necessarily because I read them in their correct places, but because I knew that they were supposed to be there.
3) Considering the Rov’s vast worldly knowledge, will changing the LED bulbs from colour white to amber help, or will it merely produce an amber glare?
A. Shulchan Aruch and Mishna Berura (49) quoting Poskim rule that when you are reading the Torah in order to have others comply or be yotzei with your reading, it has to be from reading the Sefer itself. Yalkut Yosef (Kitzur Shulchan Aruch 49: 4) rules that after the fact, if someone read some words by heart he complies. See Similar, in regards to letters covered by wax on Shabbos (Mishna Berura 340: 10).
Horav Shlomo Miller’s Shlit’a opinion is that after the fact, even if the letters were just seen partially or with a shine, since the letters are in reality there and complete, and one did read them, he complies with the kriah. This would be similar to a baal koreh wearing dark or colored eyeglasses, or similar to being in a room with poor lighting, barely enough to read.
Good lighting design practice, either diffuses the light to reduce the luminescence or shields the source from view. The control of glare in electric lighting is generally achieved by shielding. Opaque shades that help disperse the light, avoiding glare, would be more effective than using amber light, which depending on the shade of color and strength, may not be what a shul needs at all.
You are more likely to avoid glare, if you use an older Sefer Torah with ink that isn’t glossy or shiny, or using anti glare protection eyeglasses.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/1/2017 1:45 AM |
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# 1520 Stop The Presses!
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Q. A person who woke up in the middle of the night on Friday night and, while still half-asleep and not realizing that it's Shabbos, pressed the button on his watch (which he was wearing) to make it light up to see what time it was, what is the appropriate teshuva for such a person? Maybe not to wear a watch on Shabbos....
Is this shogeg, or more like misaseik, since when a person is sleepy (waking up in the middle of the night), he is almost on the level of a shoteh?
A. See question 1519. Lighting an LED light on Shabbos is at least Rabbinically prohibited. It could also include the Biblical proscription of tikun mono or fixing a vessel.
Horav Shlomo Miller’s Shlit’a opinion is that doing it while half a sleep is not called missassek, it is rather unintentional or shogeg and therefore requires kapara. The Rov recommended to place some tape on the buttons of the watch.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 11/24/2017 2:34 PM |
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# 1519 Watch Those Buttons
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Q. Is one permitted to wear an electronic watch with a push button LED light on Shabbos?
A. Biur Halocho (308: 3) deals whether we define a keli shemelachto leissur by the majority of its use. In the case of an electronic watch with a light feature, since most of its use does not require that light, it would be permitted (Halocho Arucho p. 21). Halichos Olam (4, p. 265), also Yichave Daas (2: 49) opine that we cannot legislate and create new prohibitions against wearing such watches out of concern that one may press the buttons. Thus, it is permissible to wear a battery-operated watch, though it is forbidden to press the buttons or to adjust the time. See also Rivavos Efraim (7: 104: p. 81) who in principle is lenient in regards to the watch becoming a bossis or a base to an item (battery etc.) of prohibited use. See similar in Beis Avi (3: 91) and other Poskim in Hachashmal Behalacha (2: p. 325- 328) that maintain a lenient view.
Menuchas Ahavo (24: 36) quoting Tefila Lemoshe (1: 23) in principle also permits it’s use, mentioning that some place tape covering the buttons, to avoid using them on Shabbos. However, he also quotes Poskim who are stringent, since the electronic watches keep on developing all kind of computerized features and on-line functions, that are enticing to use (See question on Apple watch 3).
Shalmei Yehuda (p. 49) quotes Horav Eliayshiv zt”l opinion, that the watch is muktze since we are concerned he will press buttons. However, Horav S.Z.Auerbach zt’l was lenient, when one is sure he will remember not to turn on the light or other features.
Horav Shlomo Miller’s Shlit’a opinion is that the use of the watch is permitted, but it is preferable to cover the buttons.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 2:32 PM |
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# 1518 A Gift Beyond Belief
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1) After I came back to work after being away from work for a few days, my boss handed me a gift which was sent from one of our non-jewish co-workers in India. It is a fancy gold image of a Buddhist deity (Ganesh) mounted on a wooden stand. I'm not sure what its status is in terms of being an avoda zara.
What are my options?
- Throw it directly into the garbage.
- Destroy it, then throw it away.
- Sell it to a non-jew.
- Take off the gold, and sell only that.
- It's not avodah zara; I may keep it.
Thanks!
2) Just one more thing abut my question about the Indian avoda zara I got from work:
I live in Israel, so maybe another option is to throw it into the Yam Hamelach (Dead Sea)?
Thanks again.
A. Horav Shlomo Miller’s Shlit’a opinion is that if possible one should investigate if the manufacturer is dedicated to creating these idols out of religious believes and a conviction to spread his faith. (Selling it then by the manufacturer may not be considered as an annulment). It may however, be just a business enterprise or an artistic cultural production.
If the latter is true, he still should destroy the idol, but he may keep the gold.
If it is or may be an avoda zarah, you cannot derive any benefit from it such as sell it or give it to a Gentile, which additionally is also prohibited as one transgresses on lifnei Iver or placing a stumblig block in front of the blind.
To dispose of it, it is unnecessary to travel and throw it into the Yam Hamelech, one may just brake it and throw it into the garbage or incinerator.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 2:23 PM |
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# 1517 Keeping In Step With The Times
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Q. L'ichvod Rav Bartfeld,
The president of our Shul is about to bring forward to the board the question of installing a Shabbos Stair Lift using the halachic principal of Gramma. The information given to me is shown below, attached as a pdf file and is to be found at http://www.zomet.org.il/eng/?CategoryID=248&ArticleID=87.
I'm being asked prior to the board meeting as to whether it is halachally acceptable for our shul. My personal opinion based on my knowledge of Halacha is that a Gramma with intended consequences is not permissible accept in a hospital pikuach nefesh situation. Our Shul operates under an Orthodox Charter. We therefore need the approval or disapproval of a recognized Halachic authority in Toronto such as Rav Miller. The consequences of not installing it is that some of our long standing Shul members who are finding stairs increasingly difficult may no longer be able to attend our Shul. Our building has many steps and even when in the building it is impossible to access the only washrooms without using stairs.
A. Horav Shlomo Miller’s Shlit”a opinion is that although he does not personally endorse the use of any stair lift mechanism for Shabbos use, for those who out of need have to be lenient, there is a difference in the available products today.
The one you quote that has Zomet approval is based on a simple grommo heter. Namely, there is a time delay between the switch activation of the lift mechanism and the resulting starting of the lift motor activated.
Grama Chip Technologies (created by R’ Shmuel Glick, http://www.gramachip.com/home), offers a more Halacha advanced switch system, where the activation of the on control, does not turn on the lift motor. That is done constantly by a circuit that turns on and immediately off the power to the lift. Activating the switch merely removes the turning off part of the cycle, and the lift then starts moving and stays on, until it reaches the end of the normal trajectory. This system has the hechsher of a number of prominent Rabbonim, including Horav Heineman Shlit’a from Star-K.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 1:57 PM |
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# 1516 Don’t Give Away The Bride
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Q. If the chosson washed for sheva brochos but the kallah did not, can the sheva brochos be recited?
A. If the choson did not eat bread, Poskim maintain that sheva brochos should not be recited. (Haelef Lecha Shlomo O.H. 93, Tzitz Eliezer 13: 99, Hilel Omer 63 and others). Yabia Omer (6: 9) maintains the same in regards to the kallah.
However, Sovea Smochos 1: n. 100 asserts that even if the chosson didn’t eat bread, they still can recite sheva brochos bedieved.
Horav Shlomo Miller’s Shlit’a opinion is that even if the kallah didn’t wash if she partook of the seuda, sheva brochos can be recited. The Rov also quoted Noda Beyehuda (E.H. 2: 1) that the Kallah is included in the brocho of nesuin under the chupa.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 1:40 PM |
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# 1515 Count Your Blessings
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Q. If one is saying one of the sheva brachos, does he need to listen to all the other sheva brachos (which is not always possible because some people don't enunciate the words clearly, or for some other reason)? Since all the brachos are me'akev one another. Or is it OK even if he did not hear the other brachos?
A. The sheva brochos are actually not meakev nor essential to each other. Therefore, if no one present knows to recite them all, they should still recite the ones they can. (Maseches Kalo Rabbosei 1: 1, Tanya Rabbosei 91, Atzei Arozim 62: 1, China Vechisda 1: 110, et. al. See Yabia Omer 5: 12 that debates the issue).
Horav Shlomo Miller’s Shlit’a opinion is that on the onset all brochos should be recited taking care that both the chosson and the kallah are listening to all of them. Bedieved, after the fact, if they didn’t hear them all, but ten people where there with the chosson and the kallah listening, they complied and the brochos don’t have to be repeated. Both, the Chosson and the Kallah, have to hear the brocho on the wine in order to drink from it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 1:31 PM |
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# 1514 Bless The Great Unwashed?
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Q. One who did not wash, may he say one of the sheva brachos (whether by the chasuna seuda or during the week of sheva brachos)?
A. Poskim disagree if one can recite sheva brochos without having eaten by the seuda. Yabia Omer (3: 11), Cheena Vechisda (Kesuvos 1: 112b), Beis Chassonim (12: 6) quoting Horav Eliashiv zt’l, Nitei Gavriel (Nissuin 2; p, 232) quoting Imrei Emes and others maintain that one who has not eaten bread at the seuda, should not recite the sheva brochos. Pnei Yitzchak (1: Brochos: 101) permits if there is no one else that knows how to recite.
However, Yaskil Avdi (O.H. 8: 20: 25), B’eir Moishe (2: 118), Mayeinei Ayeshua (42b), Rivavos Efraim 4: 227) and others assert that even if one did not partake at all from the seuda, he may recite the sheva brochos. Sovea Semochos (4: 73) affirm that this is the common accepted minhag, Nitei Gavriel (ibid.) mentions that this is also the Brisker minhag.
Oholei Yeshurun (Sheva Brochos5: 9) cites Igrois Moshe that if one just eats or drinks something, without consuming bread, he may lechatchila, recite sheva brochos. Beer Moshe (ibid.) relates that this was the minhag of the Satmer Rebbe zt”l and other Gedolim.
Horav Shlomo Miller’s Shlit’a opinion is that it is preferable for one to wash or at least to eat or drink something, in order to recite sheva brochos, however if he didn’t he can still recite them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 1:22 PM |
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# 1513 The Whole Picture
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Q. Kvod Horav; In regards to the mantle covering the bima, even the parts of the mantle like the corners, where the Sefer Torah is not placed, are still prohibited for private improper use and you regard the whole mantle as one single equal unit. However, when it comes to a tallis, you place an atarah so that the front tzitzis stay there; as well a retzua of tefilin shel yad, you can’t change the top where the kesher yud is, to be the bottom by the hand. Why don’t we regard the whole retzua or tallis as a single equal unit in all its parts?”
A. Shulchan Aruch (O.H. 154) and Mishna Berura (ibid. 28) do mention restrictions on the use of the mantle covering the bima, on which we don’t say that the “heart of the Beis Din will condition its use,” and they apply to the complete mantle.
Mishna Berura (8: 9) quotes Magen Avrohom that it is tradition to place an atara, “crown” or decorative crest on the talis as a sign which tzitzis are placed on front and which on the back. This is similar to what the Sages teach in regards to the boards of the Mishkan, that the one merited to be on the north side should always be placed there and not be demoted to a lesser location. (Although the Arizal disagrees, you will be hard pressed this days to find a tallis sold without an atara).
Similarly Magen Avrohom (42: 3) places restrictions on turning around the top side of the retzua with the yud kesher annexed to the bayit, towards the lower end arranged at the hand, since he maintains that you will be demoting the higher kedusha.
Eliahu Rabbah (ibid.) disagrees with the Magen Avrohom as he maintains that we consider the retzua as being one single unit, where there is no difference to the top or lower part. As a proof to his principle, he mentions the Talmud (Chulin 91b) in regards to Yaakov Avinu’s night at Har Hamoriah, where the stones disputed each other, claiming that the tzadik should place his head on it, and then they were turned into a single stone, and it did not matter anymore.
Shaarei Teshuva (42: 2) comments that a miracle may be different since indeed each particle of the new unified stone could have been recreated out of the molecules of all the prior singular stones.
Horav Shlomo Miller Shlit’a explained that even when we are dealing with a single unit, some restrictions still apply. We see the above in regards to a human being, where Halacha dictates on which hand tefillin are placed, the order of washing one’s body or which hand does netila first, which foot chalitza etc.
Unlike the mantle of the bima, where there are no Halachik difference to the various sections that it is constituted from, on other bodies and items such as tefilin or a tallis, they do exist.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/24/2017 1:08 PM |
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# 1512 Clean Up Act
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Q. I've read that there could be a problem in cleaning a "soft plastic tablecloths" on Shabbat or Yom Tov. The Rabbi quoted said that it may be "laundering" to rub water vigorously on the plastic.
We often keep a fairly firm plastic tablecloth over the proper tablecloth on the tables in our sukkah. Before and after each meal we typically use a water-based liquid cleansing spray on the plastic tablecloth and then wipe it all down with napkins or paper towels. There are sometimes tougher bits of foods (usually a spill from some soup that has hardened) on the plastic that needs a bit of vigorous rubbing. Is this a real problem? Is there a different Halacha for the softer plastics that the kids play with and rip vs. the firmer plastics that I'm using? Any difference for Sephardim?
A. The prohibited melacha of melaben or cleaning usually applies to materials that absorb liquids such as fabrics and clothes. Washing dishes, pots and pans is permitted in cold water, when needed for that Shabbos. (O.H. 323: 6, in regards to leather shoes). It is permitted to rub and remove from a dry plastic tablecloth a dry stain with a dry cloth. (similar to O.H. 302: 6, Mishna Berura ibid. 26), but no wet cloth, napkins or paper towels should be used; neither should they be used to collect or clean spilled liquids, as you will come to squeeze the wet materials. You may however use a rubber squeegee or non absorbent material to remove or push aside spilled liquids from the plastic or water spilled for cleaning purposes. However, vigorous rubbing or “shifshuf” should preferable be avoided. See Shemiras Shabbos Kehilchoso (12: 41). See also Igrois Moshe (Y.D.
2: 79).
Horav Shlomo Miller’s Shlit’a opinion is that there is basically no difference in the various kinds of plastic tablecloths in regards to the above question or between the different communities who use them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/21/2017 11:27 PM |
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# 1511 No Future Into The Back
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Q. What is Horav Miller’s opinion in regards to traveling back or forwards on time? Does the Torah mention this as a possibility?
A. it is common to find in regards to the Yom Tov of Shavuos the notion of being present at the time of the reading of the Torah as if we are back on the day of receiving of the Torah at Har Sinai. A similar notion is mentioned in regards to Pesach in the hagada. However, the key word “keilu” is used, meaning that it is only as if it were, a spiritual notion but not a physical reality.
Horav Shlomo Miller’s Shlit’a opinion is that we find in Halacha some sort of minimal travel back and forth in time when crossing the dateline. Real traveling back in time would seem an impossibility as you would be able to change true facts already recorded in the Torah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 11/17/2017 2:39 PM |
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Important Numbers
