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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1373 Seeing Things?
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Q. When we are in doubt as to whether a Jew has sinned, it is meritorious or obligatory to judge him favorably.
I assume by inference, that if this doubt occurs with a gentile, we are not likewise obligated.
In the Kinnah by Moreinu HaRav Shimon Schwab zt"l concerning the Holocaust, there is a phrase therein about the tragedy that the Nazis turned Jewish bodies into soap.
An official in Yad Vashem informed me that they have a department that is involved in researching claims by survivors about atrocities committed in the Holocaust. They say that they have researched this claim and found that there is no evidence that the Nazis ever turned Jewish bodies into soap, and the soap found with the label RJF that was thought to be an abbreviation for Reine Judische Fett did not contain any fat, human or otherwise.
They say that they investigate these rumours and declare those that they find without evidence as unsubstantiated so as not to allow the Holocaust deniers any fuel to suggest that just as these unsubstantiated rumors are fact less, so too is the rest of Holocaust history.
On the other hand, evidence was presented at the Nuremberg trials that German reserchers had developed a process for the production of soap from human bodies. Additionally, it has been quoted in several books the admission by Col. Rudolph Hoess yimach shemo, the Commdandant of Auschwitz, that human fat was collected from the crematoria to produce soap (although I have not yet located this exact transcript).
Considering this doubt, are we permitted to assume that the Nazis did make soap from our Jewish brethren, and that this justifies our mournful cry on Tisha B'Av?
A. Although a quick search on the articles on-line seems to mostly agree that human-fat soap was not mass produced by the Nazis, it seems that it was experimented on and done in small quantities.
Horav Shlomo Miller’s Shlit’a opinion is that in general, not seeing something does not prove it does not exist, (“Lo roinu eino ra’aya” - Edyios 2: 2, Kesubos 23, Zevachim 103b). There is definitely no reason to be “melamed zechus” on most evil individuals, however the truth should always be told when it is evident. In this particular case, as mentioned, it remains on the eyes of the beholder.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/14/2017 2:42 PM |
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# 1372 A Solid Answer
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My wife often serves ice cream for dessert on Shabbos. Because of the doubt as to whether ice cream is a solid (and thus would require a Shehakol) or a liquid (and would require no blessing), she places a piece of chocolate in the bowl. The idea is that we make a Shehakol on the chocolate which then covers the possible obligation for the ice cream.
Considering that the Poskim discuss the doubt as to the proper blessing on chocolate, whether it is Shehakol or HaEitz, is this the proper food to use?
Would candied sprinkles on the ice cream work, or would they be Tafel to the ice cream?
Since Rav Miller is a veritable fount of knowledge and ideas about life in general, could he suggest the most optimum addition to the dessert to solve our dilemma.
[I often eat the ice cream with matza or challah to avoid this problem, but not all our family members find this idea appetizing.]
A. Please see Q. 1134: “If one said Kiddush on wine before a Seudah (Shabbos/Yom Tov), does one say Shahakol on ice cream if it is served as dessert (for those who are accustomed to make a bracha on ice cream during a meal)?
A. Poskim disagree, some (Vezos Habracha p. 98, Birchas Hashem p. 45, Ohr Torah – Sivan 5761 p. 626) maintain that one does not recite a brocho, The reason being mainly that they consider ice cream to be a liquid and the brocho said on the wine exempts liquids that one drinks after the wine. Also, some are in doubt on the above and they rule that safek brachos lehakel, when in doubt, we do not recite.
Others, (Mibeis Levi p. 49, Vezos Habracha ibid. quoting the Staipler Gaon zt”l) maintain that ice cream is solid food and it does not become exempt with the wine brocho.
Horav Shlomo Miller Shlit”a agrees with this last opinion.”
Horav Shlomo Miller’s Shlit’a opinion is that we should follow the opinion of most Poskim that the proper brocho on chocolate is shehakol. He also maintains that the ice cream sprinkles and toppings become annulled to the ice cream. He adds that some people recite shehakol at the kiddush before washing on herring eaten by itself, and they may have then in mind to be yotze the ice cream after the seuda.
See also Q. 944 in regards to the beracha on ice cream and cookies (cookies mixed in ice cream).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/14/2017 2:35 PM |
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# 1371 The Good Name
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Q. Since the month’s name Tamuz is the name of an avoda zara, why is it permitted? Is it not forbidden to mention their names?
A. The name Tamuz is indeed the epithet of an idolatry, as it says in Yechezkel: (8: 1) And He brought me to the entrance of the gate of the house of Hashem that is to the north, and behold there the women were sitting, making the Tamuz weep. Rashi (ibid) explains: There was an image that they would heat up from the inside, and its eyes, which were of lead, would melt from the heat of the fire, It is also true that we are enjoined from using names of idolatry as the Torah ordains: (Shemos 23: 13) The name of the gods of others you shall not mention; it shall not be heard through your mouth. (See Sanhedrin 63: 2).
However, as the Talmud above points out, the names of the avoda zaras recorded in the Torah can be used. Yet, it seems hard to understand why such a title should have been chosen?
Although the month of Tamuz belongs to the group of three months (Tamuz, Av and Teveth,) on which the quality of severe judgment (dino kashio) rests on the world (Zohar on “She hid him for three months” (Shemos 2: 2), and the Mishna, (Taanis 4: 6) teaches that five severe occurrences happened on the seventeen of Tamuz, so did other favorable and beneficial events take place on this month.
It was the month when the Yona was sent by Noach from the Teiva. It was also the month when: The Sun, stood still upon Gibeon, and the Moon in the valley of Ayalon. (Yehoshua 10: 12).On the sixth of Tamuz (1792) the Jews of Ostroha established this day as Purim Ostroha, to commemorate their community being saved during the Russian-Polish war. On that same day (1976) the Raid at Entebbe took place, saving 265 Jews from Palestinian and Ugandan terrorists, On the eight of Tamuz (1834) the Inquisition was abolished. On the eleventh (1927) an earthquake stroke Yerushalayim. The Kaf Hachaim notes (576:26) that although many Arabs died, miraculously not a single Jew was injured, and so on. The month of Tamuz in it’s very name teaches us that even an avoda zara can, with our teshuva and Hashem’s will and help into salvation and benefit.
Horav Shlomo Miller’s Shlit’a opinion is that Tamuz was the name for heat or fire (as Rashi ibid. also explains). It was used by the idolaters to describe and name their their idol, but the word itself reflected
the forces of nature only.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/13/2017 10:59 PM |
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# 1370 Floury Question
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Q. If one is at an event or there is food being served in a shul or beis medrash and he is not sure if the food being served is yoshon, and it is not possible to investigate, may he eat it, on the basis that "rov" (most) Jewish bakeries use yoshon flour? (I heard such a heter in the name of an adam gadol, and I wanted to ask Rav Miller's opinion.)
A. Horav Shlomo Miller’s Shlit’a opinion is that it depends on a number of factors, such as the usual or most common origin of the food served in that shul or beis hamedresh (what kind of people acquire, serve or donate the food), what time of the year it is being served, what kind of grain or wheat was used, etc. Therefore, it is recommendable to consult with a local competent Rabbi, familiar with the details of the institution.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/7/2017 3:48 PM |
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# 1369 Do Not Repeat After Me
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A person who suffers from OCD (Obsessive-compulsive disorder) and repeats words in davening, and he was told by other people never to repeat words even if he knows that he said something wrong – may or should he, in fact, refrain from repeating words even if he knows for certain that he said something wrong or made a mistake that requires him to daven again?
May one, in general, repeat words in Shemone Esre due to having said them without kavana, or not having said the word correctly, as is common, perhaps, when a person davens SE quickly.
A. Please see question 366 in this forum: I would like to clarify if it is permissible to recite a posuk with Hashem's name as often as one wishes (repeating the posuk with Hashem's name multiple times) not as a tefillah necessarily just as a reminder to someone or for an other purpose?
A. Horav Shlomo Miller's Shlit"a opinion is that you can repeat a posuk with Hashem's name multiple times as long as it is done in a respectful manner and does not create a Hefsek during Tefiloh or a similar situation.
See also question 671 If someone is overly careful to pronounce the words of the shema properly and keeps on repeating them many times, trying to get it just right, is that not a hefsek? Thank you
A. Horav Shlomo Miller’s Shlit”a opinion is that it should certainly be avoided. One should train himself to recite the words properly and with the correct grammatical expression the first time. Additionally, it may occur that when repeating the word several times, in the end only part of the word will be recited properly or not at all, resulting in the non-compliance of the mitzva.
However, in regards to all brochos (not just words) of any part of davening that were recited without proper kavana (excepting the first bracha of the amida) one does not repeat them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/7/2017 3:35 PM |
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# 1368 No Beef with this Beef
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Q. I was told that there is a problem for Noachides to eat regular treif meat, because it is stunned/killed and then cut up while it’s still moving (it is ever min hachai because it is still m’farchses)
A. Shulchan Aruch (Y. D. 27: 1) rules that it is prohibited to eat from parts cut from an animal that has undergone shechita and it is still fibrillating, until the animal dies. Once the animal died, Shach (ibid. 2) and Taz (ibid 1) quoting Tur, maintain it is permitted even to feed its meat to a Gentile. However, if there was no proper shechita and parts were cut from the animal while it was still alive and twitching, even after the animal dies the parts remain prohibited.
In reality, in most modern slaughterhouses after bovines are killed by using the common captive bolt pistol or similar, their throat is slit to let them bleed. Then the head is first removed at least partially before the animal is skinned. By the time the body is cut open to remove the entrails and begin dismembering, it is very likely already dead. Although some animal rights reports will have you believe that animals are skinned and dismembered while still alive, it is unlikely and the clear roiv or majority of cases is otherwise.
The fact that occasionally some muscle spasm occur in a partially dismembered bovine, is not an indication that the animal is still alive. They reflect what the Talmud (Ohalos 1: 6) refers to as the contractions of the separated tail of a lizard.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/7/2017 2:49 PM |
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# 1367 Know Your Onions
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Q. 2. See question above. (If I bought a red onion that is very big, and I cut only a piece of it…). A fish salad has sliced eggs on top/side, is it alright to eat the sliced eggs the next day?
3. I Also read that a red onion has a different status to a white onion, so can I leave half in the fridge overnight?
All the best,
A. Yaskil Abdi (O. H. 44) maintains that if someone prepared an egg early in the morning, before dawn, to eat later in the day it should be considered as being left overnight, since the food passed from night into day. However, it would be permitted when left prepared with other ingredients, such as oil or mayonnaise.
By the same token Horav Shlomo Miller’s Shlit’a opinion is the eggs in the fish salad are part of other ingredients and therefore permitted.
In regards to an onion being a dovor chorif or a sharp pungent food some Poskim maintain that red onions are milder (See Pischei Teshuva and Kaf Hachaim Y.D. 96: 3 - Mikra’ei Kodesh, Pesach, I:80:3, suggests that some varieties of onions are not chorif at all.
However, in regards to onions left overnight Horav Shlomo Miller’s opinion is that there is no difference between onions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/7/2017 2:35 PM |
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# 1366 A Cut Below The Rest
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Hi Rabbi,
I bought a red onion that is very big, and I cut only a piece of it. So here are my questions;
1. I read that it might be OK to leave the rest overnight if the outer skin is left on a small part of the onion, or it is covered with only a few drops of oil or even salted only a bit, is that kosher? How much skin, oil or salt are needed? I also heard that nowadays since the nature of things has changed it is permitted at least bediavad when already done, and one does not have to throw them out, is that correct? How about is it was left just in a sealed container or in the fridge?
A. 1) The source of this Halacha is in Talmud (Nida 17a) that rules one may not eat a peeled egg, onion or garlic clove that was left overnight, because of the ruach ra’ah (spirit of impurity) which rests upon them. This applies even if it was left in a refrigerator or other sealed container. (Hakashrus 18: 11, however Rivavos Efraim 3: 495 permits a left over onion wrapped in aluminum foil)
Shevet Halevy (6: 110: 5) and others maintain that the reason of not eating the above items is not because they present today a physical danger, but rather a spiritual one based on the ruach ra’ah they posses. Tosafos (Yuma 77b) and others opine that this type of prohibitions have changed with the times. The fact that the Rambam, Tur and Shulchan Aruch omitted these prohibitions, is indeed a reflection of the change (See also: Yam Shel Shlomo Chullin 8:12, Mordechai Shabbos p. 161, Magen Avraham O.H. 173:1, Darchei Teshuva 74, Kaf Hachaim Y.D. 116:92, , Minchas Yitzchok 2:68:13, 6:74, Oz Nidberu 11:47, et. al.)
Horav Shlomo Miller’s Shlit”a opinion is that many Poskim maintain that this halacha should be observed and that is still the minhag of many today. (See also; Shulchan Aruch Harav Shemiras Haguf 7, Daas Torah 513: p. 639, Sdei Chemed Lamed klal 141:31 p. 372, Ta’amei Haminhagim (lekutim) page 497:16, Lekutei Halachos Chofetz Chaim Nida ibid. Ben Ish Chai Pinchas 2:14, Maharsham 4: 148, Darchei Teshuva 116:74, Kaf Hachaim 540:1, Igros Moshe Y.D. 3:20, Be’er Moshe 3:115, Yabia Omer Y.D. 2:7, Ha’kashrus K’halacha page 243:footnote 50, Orchos Rabbeinu 1: p. 210: 16).
However, one may be lenient on the amounts of skin, oil or salt needed and if they are noticeable the food is permitted. When in need, after the fact one can also be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/6/2017 4:35 PM |
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# 1365 Kiss My What?
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Q. 1) The other day, I ended up daveing mincha in a room where the lights went out., so people started daveing from the siddur on their phones. My question is, should they kiss their phone when they finish davening, as they would do with a siddur? If their phone dropped while davening from it, should they kiss it? (while the words of the siddur are still on the screen).
Q. 2) Could you enter a bathroom, without turning off the screen?
A. 1) On question 383 we wrote: “Most Poiskim rule that Hashem’s name written on a screen can be erased and they have no sanctity as the pixels which make up the letters on a computer screen are being refreshed many times a second and are considered to be more virtual than real. T’shuvos Vehanhogos (3: 326) permits erasing Hashems name adding also the fact that it was not written with the intention of kedusha. He also points out that s’forim like chumashim and sidurim, are commonly printed today by using computers and so are the very effective and essential programs to check the kashrus of sifrei Torah and tefilin. So too is lenient Avnei Yoshfe (4: 105) and Nishmas Shabbos (Mechika Uksiva 137).and others (see Piskey Teshuvos 174) However some Poiskim are more stringent, Shevet Halevy (7, 4) rules that even though erasing a name written on a screen is not biblically prohibited one should avoid doing so only in cases of great need, a similar opinion is to be found in Sheilas Shoul (Y.D. 59: 3). Horav Shlomo Miller’s Shlit’a opinion is that it is permitted to read Torah and Tefilos with Hashem’s name from a screen when needed, but one should always do so with decorum and kedusha.”
Following the above, Horav Shlomo Miller’s Shlit’a opinion is that a phone used for davening, since the words screened temporarily are not considered writing, does not acquire any sanctity, therefore it is not given the love and respect given to a chefetz shel kedusha and should not be kissed when it falls.
Consequently, the Rov advises that people should rather when possible daven from a siddur that has a degree of kedusha and not from a phone.
A. 2) However, as mentioned above, while the words are on the screen, it should be treated with respect and not be carried inside a bathroom or similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 6/30/2017 6:43 PM |
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# 1364 Rain Check
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Q. On Shabbos, may one open his window when it is raining even though there are plants on or near the window sill, and he knows for certain that the rainwater will go on the plants if the window is opened?
Does it matter if he wants the plants to be watered, or if he is opening the window because it's hot, or both reasons?
A. Horav Shlomo Miller’s Shlit’a opinion is that one is not allowed to open a window, if he knows for certain that the rainwater will go on the plants by the window and water them. However, he may open somewhat the window when fresh air is needed, if it is only doubtful that the water may reach the plants and his intention is not to irrigate them but to ventilate the room. He may also cover the plants with a plastic sheet, before opening the window.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 6/30/2017 6:41 PM |
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# 1363 Could I Leave A Message?
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Q. Can someone record his own hesped to be played at his funeral? I do not mean a eulogy, where the deceased prizes himself (how crass), but rather a message to family and friends, to be played along the rest of the speeches at his funeral?
A. Messages, letters and tzavaot left by the departed to be read at their funeral are not unusual and there are recorded instances of Gedolim doing so. The idea of the soul of the departed being present at his own funeral is not strange. The Talmud (Shabbos 153a) mentions that Rav instructed to Rav Shmuel Bar Shilas to deliver a warm eulogy, since he will be present then.
However, using modern media techniques such as a large screen to play a pre-recorded video of the niftar, speaking to a future audience at his funeral, is uncommon. There is no question that the presentation can be very powerful, potent and effective in transmitting a proper message to an audience, that may otherwise not be paying much attention. After all having the virtual niftar (it could be even a hologram), speaking next to his casket is definitely an attention getter. It is arguably an outstanding method to transmit valuable and important ideas, zichronos that will remain on the memory of the participants, in honor to the name and merit of the niftar.
This innovative question was presented to a group of known Rabbonim recently, that included Horav Shmuel Kamenetzky, Horav Shlomo Miller, Horav Mordechai Ochs, Horav Dovid Pam, Horav Uri Mayerfeld, Horav Kalman Ochs, Shlit’a and others. The consensus, best expressed by Horav Shlomo Miller Shlit’a was that one should avoid this innovation. The reason is that as powerful that the benefits could be, so could the detrimental effects when not used correctly. Years into the future, who is to supervise and then deny, the content of a presentation prepared by a grieving family, that may be against basic Torah principles or contain inappropriate material, life-pictures and music, that should not be played at any levaya.
In addition placing a large screen in a memorial chapel, may project in the mind of the presents the image and spirit of being in an entertainment center, rather than in a most sacred place dedicated to the great mitzva of levayas hames, compared to honoring an extinct Sefer Torah.
The above does obviously not include proper and spiritually arousing video messages left for children and grand children to be played by them in the future.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/25/2017 5:00 PM |
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# 1362 Attention Pay
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Q. On a ta'anis, by Mincha, a guy spaced out and, forgetting that there is krias hatorah, said Hashem Sefasai Tiftach and Baruch ata Hashem (ie. he began SE). May/ should he stop, say lamdeini chukecha, listen to krias hatorah, and then daven together with everyone else? Or should he continue once he already started?
A. Horav Shlomo Miller’s Shlit’a opinion is that once one has started the amida and said the first words of the bracha he should continue with the rest. The reason is that it is improper and disrespectful to interrupt the address being said to the King of the Universe.
However, while one is slowly reciting the amida, he may stop between the brochos and listen quietly to the Krias Hatorah; while being careful not to stop and be mafsik a stretch longer that the time it would take to recite the complete amida. (Mishna Berura 65: 3, see also s.104). One may however, while they call another reader to the Torah, continue with the amida.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/25/2017 4:58 PM |
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# 1361 All Options Smell?
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Q. My son's class is planning to spend Shabbos in Northern Israel (in the Golan) in the town of Nov. It is a nice place, where most of the best Hadassim in Israel are grown.
I was once there and due to the enormous cow farms they have there (a great deal of Israel's milk is produced there as well) there is an ever-present odour of cow manure. The odour is so strong that it permeates everywhere. The only place that is free of the smell is in the town schul (they must have a terrific air filtration system).
When I asked how people make Brachos elsewhere in town, I was told that a Heter exists somewhere for someone who is used to the smell. Does the Rav know a source for this Heter?
If such a Heter exists, how much time qualifies for getting used to the smell, because my son's class will arrive on Friday, and unless they will be spending every waking moment in schul, I cannot imagine how they will be able to bentch or hear Kiddush.
A. Mishna Berura (79: 28) and Biur Halacha (ibid.) quoting Chaye Adam, rule that you are not allowed to recite brochos in a refes bokor or animal barn that has a bad smell due to animal excretions.
Mishna Berura (85: 7) prohibits even for a person that can’t smell. See similar in Vehaya Machanecha Kadosh (2:2:2); that even if the bad smell does not particularly bother someone, since he is used to it, it is prohibited. (Piskei Teshuvos (79:1).
However, Shvilei Dovid (76: end) is lenient for one that cannot smell or has become used to it, as long as the waste material is not human.
It stands to reason that every individual has his own particular adaptation time period for different smells.
Horav Shlomo Miller suggested that in your case, the visitors should bring with them a can of spray air-freshener or odor eliminating product, and spray the area before reciting a brocho. (See similar in Maharsham 2: 38, Minchas Yitzchoh 8: 9, Shevet Halevi 3: 17, Piskei Teshuvos 79:2). Those spray cans could be used also on Shabbos (Igrois Moshe quoted in 39 Melochos 2: p. 377).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/23/2017 7:24 PM |
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# 1360 If The Shirt Fits.....
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Q. May a woman wear a man's shirt? The difference is only the direction the buttons are buttoned.
A. Horav Shlomo Miller’s Shlit’a opinion is that if it is noticeable and the shirt was tailored and sold as a man’s shirts (not unisex – see question 1356), it should be avoided.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 6/23/2017 6:20 PM |
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# 1359 A Hot Answer
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Q. 2) (See question above, on serving hot fleishig cholent on the same plate people ate their shmalzherring). Most important, since the cholent it is a hot solid dovor gush, why is it not mevashel the oil of the herring, left on the plate?
A. Horav Shlomo Miller’s Shlit”a opinion is that considering a dovor gush or hot solid food item, that was transferred to one or more vessels, as still maintaining the original heath of the first keli, is only a chumrah, (Magen Avraham 318: 45, Mishna Berura 45). or stringency that you may be lenient on, in cases where it is an unintentional melocho or dovor sheino mischaven, since the user is not aware and does not care about cooking the oil left on the plate. It is also a doubtful act, since it may avoid the oil remnants altogether as mentioned in above question. Therefore, if one clears the plate with a napkin or places the hot cholent in another area of the plate, it would be permitted. Additionally, the cholent may qualify as a liquid, since even dry cholent, does spread something and adopts at least partially, the shape of the plate.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/23/2017 2:32 PM |
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# 1358 Fish Gets Its Own Dish
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Q. 1) Why is it that at many kidushin they usually serve hot fleishig cholent on the same plate people ate their shmalzherring, is that correct?
A. Shulchan Aruch (Y. D. 116: 2) based on Talmud (Pesachim 76b) rules that one must be careful not to eat fish and meat together because it may cause tzora’as (dovor acher, as Rashi explains). Although, it would seem from the Remah (ibid.) that the abstention is only when they were cooked together, many Poskim assert that one should not eat them at the same time even when not cooked together and so is the accepted tradition today.
Magen Avraham (Orach Chaim 173) writes that there are many natural phenomena mentioned in Talmud that no longer apply today. It would seem that so is the opinion of the Rambam, who omited this concern altogether. The Chasam Sofer (Tsh. 101. and Shulchan Aruch Y.D. 116 ) offers two explanations for the omission of the Rambam. First, he suggests, it is possible that the Rambam knew that the Talmud was only concerned with the specific fish (Beinisa, known to them), but all other fish really pose no danger when mixed with meat. Alternatively, Chasam Sofer suggests, the Rambam knew that nature has changed and although there ones was a legitimate health threat posed by mixing fish and meat, no such threat exists today. Kaf Hachaim (173: 9) maintains, that it is true that the nature has changed, however, it may have changed for the worse and may still be a peril. He adds that “One should be more stringent in doubtful health issues, than on kashrus matters.
Horav Shlomo Miller’s Shlit”a opinion is that definitely two plates should be provided, as correct caterers do; to discard one after consuming herring or fish. In case there is no clean plate available, if only the oil remnants (no fish parts) remain on the plate, one may clean them with a napkin, and eat the fleishig cholent, on the clean corner of the plate if possible.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/23/2017 2:31 PM |
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# 1357 Cover Story
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Q. Can a man wear a wig?
A. If the wig is a man’s hairpiece it is permitted (Yalkut Yosef – Kisui Harosh 2: 23, Lebush Malchus 2, Chashukei Chemed - Bava Kama p.445, Nishmas Avrohom 3 p.76 in regards to covering one’s head).
However, if the remaining natural hair of the man using the wig is of white color and he wants to wear a dark colored wig Kedushas Yisroel (p. 88) forbids because of the prohibition of Lo Yilbash.
Horav Shlomo Miller’s Shlit”a opinion is that if it is the black color that most women would not choose for a wig, it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/23/2017 2:15 PM |
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# 1356 Address The Uni-Dress
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Q Can a man wear a unisex outfit?
A. The Talmud (Nedarim 49: 2) relates that the wife of Rabi Yehuda fashioned a wool coat that both she and her husband would wear when needed. Poskim (Birkey Yosef 183: 3, Pesach Einaim - Nedarim 49, Divrey Benayahu Y.D. 26, et. al.) therefore permit vestments that are equally worn by men and women. Oholey Yaakov (70) extends this leniency to a garment that was created with the intention to be worn by a specific individual from either gender, yet it is equal to the ones used by the other.
Horav Shlomo Miller’s Shlit”a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 6/20/2017 12:32 AM |
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# 1355 Make Clothes For The Man
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Q. Is a man allowed to wear any clothing (a night gown) of a woman, when no one else is present or it is cold and he doesn’t have anything else to wear at night?
A. It is biblically forbidden for a man to wear women’s clothes or for a woman to wear men’s garments, as specified in the negative commandment: (Devarim 22: 5) A man's attire shall not be on a woman, nor may a man wear a woman's garment, because whoever does these [things] is an abomination to Hashem, your G-d.”. The Torah refers to this kind of conduct as an abomination since it can easily lead to promiscuity and immorality This prohibition, known as “Lo yilbash,” applies even if one cannot be seen by others and even in the privacy of one’s home. The prohibition is mentioned and explained in Talmud (Nazir 59a), Rambam (Avoda Zara 12: 10), Sefer Hamitzvos lo saseh 39 and Moreh Nevuchim 3:37, Chinuch 542 and Tur - Shulchan Aruch (Y.D. 182.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/20/2017 12:10 AM |
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# 1354 Open Secret?
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Q. Many people are very secretive about publicizing when they are expecting the birth of a child. Is there a inyan to do so for any point of the pregnancy? Also, many people don't do any preparations until the baby is born, and then rush to get them afterwards (buying baby clothes, crib etc...)Is there a makor for such a practice?
A. The Talmud (Baba Bassra 118a) teaches that a person should avoid having people wondering and commenting on his success and good luck, so he won’t suffer the effects of Ayn Hora’a or evil eye.
In Baba Metzia (107b), Rav maintains that 99 percent perish from Ayin hora’a, while only one percent die from natural causes.
Ayin hora’a is part and parcel of Halacha too. As in not calling father and son or two brothers contiguously to the reading of the Torah or giving the same name to siblings (Pischei Teshuva Y.D. 116: 6). Igrois Moishe (E. H. 3: 26) writes that although one has to avoid being ostentatious and grandiose, there are other superstitious activities on which we say; If one does not care, it won’t affect him.
Traditions differ from one community to another. In Aram Zova they would print Bris Mila invitations with the name to be given to the baby. (Mesura Leyosef p. 305).
Chazon Ish (C.M. Likutim B.B. 21) explains that ayin hora’a affects because of the great powers that Hashem granted to the thoughts and cognition that people possess.
Some maintain, that ayin hora’a works in a way similar to tefila and praying. Just like the appeal of a person in need is listened to in Heaven, so are his protests on the success of others that enjoy what he is lacking. His words and thoughts, may create a demand that will instigate in the Heavenly Court an examination of the deeds of others and if they truly merit what they have.
Horav Shlomo Miller’s Shlit”a opinion is that the traditions you mentioned and others similar, are mainly to avoid arousing Ayin Hora’a, and one should follow his family established traditions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 6/18/2017 4:47 PM |
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Important Numbers
