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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1411 Eliahu Davens Mincha
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Q. The Gemara in Brachos says be carful in the Tefilloh of Mincha because Eliyahu Hanavi was answered on Har Carmel by mincha.
I was wondering how is this a proof? Did he attempt to daven at other teffilos and was only answered by mincha?
In addition what exactly prompted him to daven so fervently? Didn't he receive a specific command to build an alter from Hashem and thus knew he would be Matzliach?
Shkoyach
A. Meforshim explain that Eliahu chose tefilas Mincha so as to give ample opportunity to the Baal’s prophets to exercise fully their false believes. They served their deities mainly during the time the sun ascended until the noon. When they didn’t receive any response, it was the time of Mincha already, and he was answered at that time.
Horav Shlomo Miller Shlit’a pointed out, that although Hashem instructed Eliahu to bring the korban, He did not tell him that a fire would descend from heaven and consume it. That was Eliahu’s idea and choice of the portent and sign that would convince the people. He needed to pray fervently that Hashem should agree with him.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/24/2017 11:35 PM |
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# 1410 Braid The Bread & The Bride?
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Q. It appears to be universally Jewish to make braided challos for Shabbos. Since all authentic Jewish customs have deep roots and have been started by great people and deep thinkers, what is the intent or the connection to Shabbos of braided challos?
We thought of Hashem's braiding of Chava's hair on Erev Shabbos, but could not think of any causation between the two subjects, just correlation.
A. Sefer Aguda (Baba Kama 7: 102) counts as one of Ezra’s enactments, that women should bake early on Erev Shabbos.
Minhagei Betzias Lechem Mishna (p. 11, 12, 13 - Chaye Moshe p. 8 – Nitei Gavriel, YomTov 2: 7: n. 10)) explain that the form of the challos, is based on a teaching of the Arizal. He maintained one should bake twelve challos representing the lechem happonim. These twelve are divided into two distinct groups of six as was the showbread. Quoting Sidur Iyun Tefila (ibid. n. 28), he further elucidates that each chala should be braided from six different rolls of dough, thus representing the six breads of lechem happonim, that similarly were grouped and framed on each pile or set on the Showbread Table.
Chabad.Org provides the following reason for braiding challos; “Shabbat represents the idea of unity. The six days of the week are the paradigm of diversity. They are like the six directions in our three-dimensional world—north, south, west, east, up and down. During these days we are in a search outward, full of action and initiative, trying to master our environment.
Shabbat, on the other hand, represents the inner point. Shabbat points inward, and is full of the unity and the peace that comes with unity. That is why we greet one another with “Shabbat Shalom,” Shabbat of peace and unity. Shabbat also represents the innerness of absorbing the blessing from the six workdays and directing them to our homes and our lives.
Perhaps the braiding of the challah, which is eaten at the Shabbat table, also represents this idea of unity: how we tie everything together, bringing all the diversity in our lives together for a peaceful harmony and unity that only the Shabbat can achieve.”
Another reason mentioned for those who plait only three braids. (Ohr Sameach – ohr.edu) “The three braids are symbolic of the commands to observe Shabbat that appear in the Ten Commandments One braid represents the word "Zachor" - "Remember." A second braid represents the word "Shamor" - "Guard." The third braid is for "b'Dibbur Echad" - that these commands of "Remember" and "Guard" were said by G-d simultaneously and as one unit.”
Horav Shlomo Miller Shlit’a hinted that there may be more reasons. He mentioned that his parents had a minhag to bake challos on Hoshana Rabbah and Erev Yom Kippur, that resembled the crossed hands and spread fingers of a cohen in blessing.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/24/2017 11:16 PM |
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# 1409 Water Therapy?
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Q. Do you make a brocho when drinking water from a mineral spring that has therapeutic value and also has a good taste?
A. Poskim disagree if you drink water when you are not thirsty and you drink just for medicinal purposes, if you should recite a brocho. Some maintain that no brocho is recited, but you say a prayer for refuah. (Shaarei Halocho – Miluim 36, quoting Tzemach Tzedek). Others maintain that since after all the water is tasty, you should recite a blessing (Shoel Umeshiv 5: 23, Binyan Tziyon 10 and 3: 7, Sdei Chemed – Maareches Brochos 7). There is one opinion that even if the waters are not tasty you should express a blessing (Tehila Ledovid O.H. 204)
Horav Shlomo Miller’s Shlit’a opinion is that if someone feels a pleasant or desirable taste when drinking the mineral water (such as the bubbliness or effervescence of gas present or the flavor of the salts), he should recite a brocho even if he is not thirsty. The therapeutic value of the water is of no consequence.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/24/2017 10:35 PM |
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# 1408 Closed Door Policy
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8) Q. I would like to know the opinion of HaRav Miller shlita regarding the following matter:Sometimes I am at home with my father and grandmother (mother’s mother) – both not yet religious. If I need to leave the house (to daven), am I allowed to leave even though they will lock the door (or sometimes I lock the door) and be in yichud? They do not understand the need to leave the door open, and even if the door would be left open, doing so does not necessarily help if we are not expecting any visitors.With blessings for a kesiva vechasima toiva to the Rav shlita and to Rabbi Bartfeld.
A. You may consider setting up an inside security camera on the common areas being shared (See questions 346, 878 and 974 on this forum). You may want to leave a hidden key on the outside permitting you or other family members unannounced access to the locked house.Horav Shlomo Miller’s Shlit”a opinion is that in principle you are not to be held responsible for the actions of your parents.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/24/2017 10:29 PM |
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# 1407 Don’t Get Carried Away
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Q. Are women allowed to carry a Sefer Torah?
A. Teshuvos Vehanhogos (4: 238: 7) quotes a difference of opinion if women are permitted to stitch and sew the parchments that comprise a Sefer Torah. Although he is stringent, he explains the reason of the
ones who are lenient, namely, that the stitching may not be an essential needed act, also at that stage it is not a Sefer Torah yet. Yalkut Yosef (Tzitzis Tefilin and Safrus p. 679) mentions that there was a tradition in some places to honor women at the siyum ceremony by allowing them to stitch a loop that joins the “yerios” together. However, his opinion is also to be stringent. See also Minchas Aviv (1: p.51) in regards to the mitzva of a woman writing a Sefer Torah.
During the tefilah women pray separately and do not take part in any act that would require them to carry a Sefer Torah.
Shulchan Aruch (Y.D. 282: 9) rules that all people who are in a state of tumah or impurity including women during their period may hold and read a Sefer Torah, as long as their hands are clean. Remoh (O.H. 88: 1) maintains that women even in impurity can touch a Sefer Torah, however the common tradition in their cities was to abstain.
Horav Shlomo Miller’s opinion is that in general
women should refrain from carrying a Sefer Torah, if not in need (for
the necessary benefit of the Torah). They should therefore abstain
from making and dancing their own hakafot carrying a Sefer Torah or
taking around themselves a Sefer Torah on the women’s section for
the other women to kiss.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/18/2017 7:08 PM |
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# 1406 Mazal Tov, Mazal Tov?
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Q. We say that the month of Av has a bad mazal. I have scheduled a necessary medical surgery on the third week of the month, should I postpone it for another month?
A. Shulchan Aruch (O.H. 551: 1) rules that from the beginning of the month of Av one should minimize joy. He adds that it is a month when the mazal is inferior and unfortunate (reiya mazleh), and one should avoid going to trial on this month. Beir Heitev (ibid 2) explains that from the Talmud (Taanis 29a) it would seem that it applies to the complete month. Mishna Berura (ibid. 2) quotes from the Zohar that at least one should abstain until after Tisha Beav.
Kedushas Levi mentions that the month Av is divided into two distinct sections. Part one belongs to Arur (accursed, implied by the alef of Av) and part B stands for baruch (blessed, inferred on the beis of Av), and this lat one contains good mazal.
Chasam Sofer (Droshos 2: p. 331) maintains that a new month begins with Tisha Beav and is named Menachem. Tisha Beav is day one of that new month (See Yerushalmi – Taanis 4: 5, and Yechezkel 26: 1; It came to pass in the eleventh year on the first of the month, that the word of Hashem came to me).
However, Machazik Brocho (Chida 551) and other follow the Beir Heitev’s opinion that the “reiya mazleh” extends for the complete month.
See also question 852; regarding if it is proper for one to salute others from Tu Beav onward with the blessing of Kesiva Vechasima Tova.
Horav Shlomo Miller’s Shlit’a opinion is that in need a person can be lenient after Assara Beav. (Tenth of Av).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 8/11/2017 2:21 PM |
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# 1405 Plush Kiddush Rush
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Q. I offered to give a kidush in shul. Is there a special inyan to give it on Shabbos Nachamu?
A. Indeed there is, Nitei Gavriel (Bein Hametzorim 2: 77: 2: p.556) quotes Ben Shoeiv, (a talmid of the Rashbo) on Voeschanan and Yosef Ometz (779) that it is a mitzva to rejoice on this Shabbos more than in other Shabbos in the year. Maharil mentions that people should rejoice and trust on the consoling and comforting of Hashem and the promptly coming of the geulah.
Ritva (Taanis 30b) writes that there is a minhag to make a seuda on the Shabbos after Tisha Beav.
Horav Shlomo Miller Shlit”a added, that the
special simcha celebrating the nechama and comfort on Shabbos Nachamu
applies to the ones that engaged properly and correctly on the avelus
and mourning of the prior three weeks. As our sages teach (Taanis
30b); “Whoever grieves for Yerushalaim, merits to witness her joy”
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/4/2017 6:54 PM |
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# 1404 A Shaila Amuka
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Q. How come on Tu Beav as the Talmud (end of Taanis) relates, the marriageable women would go out and dance in the vineyards and the attending males would choose the one they liked and took them as spouses right there. Whatever happened to the mandatory stage of shiduchim that the Talmud requires first?
A. It is quoted (Tachas Hassichim 73: 40), that Rav Yaakov Galinsky zt”l once answered a similar question from a elterer bochur (senior young man) already past his prime, seeking a shiduch (a mate). The bochur also wanted to know why people who are in need of finding a shiduch often travel to Amuka to pray at the kever of the Tanna, Rabi Yonassan Ben Uziel.
Rav Yaakov explained that the Talmud (Suka 28a) relates that when this great Tannaic Sage would be learning Torah, any bird that flew over his head would be burned by his great kedusha. Paraphrasing, that all the “birdies” and doubtful, negative thoughts, (as
in the Yidish expression; “feigelach oiffen kop”),
flying around his head, would be consumed by the fire of his Torah learning. On Tu Beav, in the days of the Bais Hamikdash, the people were granted exceptional vision and clarity and did not need any additional research.
Horav Shlomo Miller Shlit’a said that there is
no mention in the Talmud, that the couples married that same day.
Likely, after meeting the prospective spouse, they followed the
accustomed process.
Rabbi A. Bartfeld as revised by Horav Shlomo
Miller Shlit”a
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Posted 8/4/2017 4:17 PM |
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# 1403 I’ll Drink To That
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Q. What brocho do you make when drinking unflavored Metamucil?
A. Metamucil is one of the brand names for a psyllium fibre compound, used as a bulk-forming laxative and cholesterol-lowering medication.
Poskim rule that one does not recite a brocho when eating or drinking something that one does not derive any pleasure when consuming it. The classic case is drinking water just to swallow a pill (Binyan Tziyon 1: 10, Yad Halevy 35 et. al.).
Therefore Horav Shlomo Miller’s Shlit’a opinion is not to recite a brocho unless it is a flavored compound. (See question 1217 in regards to using Metamucil on Shabbos and Yom Tov).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 8/4/2017 3:00 PM |
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# 1402 Shouldn’t Happen To A Dog?
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Q. On question 1394 Horav Miller ruled you should not wash a dog’s clothing during the nine days. Can you wash the dog itself?
A. Shulachan Aruch (O.H. 613: 1) permits washing off grime and stains even on Yom Kipur, since only the bathing for pleasure is prohibited. Nitei Gavriel (Ben Hametzarim 2: 70: 10, n. 14- p. 402) maintains that it is therefore permitted bathing a child on Tisha Beav, when he is normally bathed daily. He adds that the adult should wear gloves.
Mishnas Avrohom on Sefer Chasidim (1540: 2, p. 201) assumes as an obvious fact that you can do a tahara on a niftar on Tisha Beav, and the chevra kadisha can also wash themselves afterwards if needed.
Horav Shlomo Miller’s Shlit’a opinion is that you can bathe an animal when needed, even on Tisha Beav, but preferably after chatzos (midday), as tzaar baal chaim (animal suffering or distress) may be involved, if the bathing is overdue. (Adding the fact that many dogs don’t necessarily enjoy a bath given to them).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 8/4/2017 12:29 PM |
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# 1401 Hold Your Ears?
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Q. If I’m placed on hold on a phone call and while waiting, happy music is played, do I have to hang up during the 3 weeks?
A. On question 1312 we wrote: “In question 104 we mentioned that in regards to the avelus of the Three Weeks, which is usually more stringent than than Sefira period, there are Poiskim who permit listening to music that is not played for the sake of enjoyment or pleasure, as one who employs workers that listen to the radio as they work, or music that is played for a child to calm him to sleep. (Nitey Gavriel , Bein Hametzorim ch. 15, 8-13). Some Poiskim understand the music prohibition as only what conduces to joy and dancing, and permit classical music, played for soothing and comforting the soul. (Shoalin Vedorshim p. 245). However others disagree. See question 1395 above.
Igros Moshe (O.H. 3: 87) permits teaching instrumental music when it is done as a professional duty and not for enjoyment, See Naharos Eisan (p. 252) in regards to permitting singing and playing music for children in school.
Shoishanas Yisroel (Ben Hametzorim 1: 18) mentions that one should change the ringtone if it was recorded for the purpose of joy.
Horav Shlomo Miller’s Shlit’a opinion is that in the onset, one should avoid this type of ringtone the year around. However, once set it does not have to be removed.”
Horav Shlomo Miller Shlit’a pointed out that most people do not enjoy being placed on hold, no matter what music is being played.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 8/1/2017 5:42 PM |
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1400 Discovering Covering
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Q.
Is it preferable to cover ones eyes with his talis [rather than his
hand] when saying the first pasuk of shema? Is there any mekor for
using a tallis?
A.
The Talmud (Brochos 13b) relates that Rebi Yehuda Hanossi would place
his hand over his eyes when reciting the first pasuk of the shema.
Rosh (ibid.) and Shulchan Aruch (O.H. 51: 5) explain that the reason
is to avoid being disturbed by what one sees and to maintain
concentration on the shema.
Kaf
Hachaim (ibid. 22) maintains that there is no fault in just closing
one’s eyes, although many disagree.
Od
Yosef Chai (Vaero) writes that the tradition is that at night one
closes his eyes with the right hand, while in the morning, one covers
his head and upper face with the talis and then he places his right
hand over the talis covering his eyes with both. He notes that
although the Arizal omitted the above, it is the accepted tradition
to do it. See similar in Divrei Benayahu (O.H. 4: 2).
Meor
Yisroel (Brrchos 15b) quotes a minhag to cover ones eyes with both
hands, placing them in a specific way that creates the name Shakai.
Horav
Shlomo Miller’s Shlit’a opinion is that one should follow the
minhag of the community where he davens.
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Posted 7/31/2017 12:18 AM |
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# 1399 Stop The Music
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Q. Dear Rabbi Bartfeld, shlit"a My son has a waterproof bluetooth speaker that he can take in the shower and listen to music. This can be helpful in that the music makes him energetic in the morning. Is there a problem listening to songs that have psukim or parts of psukim, given that it is being played in the washroom? For that matter, what if a person is in the washroom and can hear music with psukim that is being played loudly in another room?
Thank you.
A. On question 144 we wrote; “Poiskim rule that you cannot listen to a Torah tape while working inside, (a bathroom) as you would be thinking Torah thoughts in an undesirable location. (Be’er Moishe 6, 108, 4 – Be’er Sorim 36). It is noteworthy to mention that Horav Ovadia Yosef Shlit”a (Yavia Omer 5,11 – Halichos Oilom 1, p.119) permits listening to tapes or liturgical music while taking a bath on a private bathroom that has no toilet present. According to his view you would be permitted to listen to Torah tapes while working in such a location. However, Horav Shlomo Miller’s Shlit’a opinion is to be always particularly respectful on the holiness of the Torah…”
Horav Shlomo Miller’s Shlit”a opinion is that he should not take his bluetooth devise into the bathroom nor listen to any songs that contain psukim or other divrei kodesh when there.
If one is on the bathroom he should certainly try to avoid listening to the above, if it cannot be done, as with laud music originating from other areas or buildings not under his control, if he does not have any intention to listen it is permitted in need, as it is a dovor sheino miskaven or an unintentional act.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/31/2017 12:07 AM |
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# 1398 Have An Itch
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Q. Can I use Afterbite on a mosquito bite on Shabbos? It is not medicine, but it relieves the itching?
Can one anoint oneself with oil on Shabbos, for example rubbing oil on one's arms?
A. Shulchan Aruch (O,H, 327: 1) rules that one who experiences discomfort on Shabbos may do things that healthy people normally do, even if his intention is to relieve the discomfort. For example, one who has itchy skin may apply oil that healthy people apply as well. One may also apply oil to one’s hands and lips, since nowadays people do so even when their skin is not chapped or cracked – to soften them or for the pleasant feeling. However, you may not apply paste or cream.
Horav Shlomo Miller’s Shlit’a opinion is that using any liquid designated specifically to stop itching, is not permitted, since normally it is not used and is therefore seen as medicine. (See Shulchan Aruch O.H. 328: 44 and Mishna Berura 141, 142, - Shemiras Shab. Keh. 25: 28).
In regards to placing the itch-relieve medicine indirectly, such as outside of the bite and then letting the liquid run down into the affected area, the Rov’s opinion is to be stringent. However, when needed for children it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/30/2017 11:55 PM |
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# 1397 One Door Closes, Another Opens
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Q. We just installed an 8 feet wide patio door. This door is a sliding door, (composed of a 4 feet stationary glass panel and the sliding 4 feet door). There is no middle column where to install a mezuzah. Placing the mezuzah at the left side of the frame is too far to reach when exiting the house. Could we place the mezuzah on the right when exiting?
A. Assuming your patio door opens to the back garden and you can access the garden from the street also, according to most Poskim the mezuza should be on the right of the entrance to the house from the garden, (Chovat Hadar 8, 1, 4), it is the only correct place for it.
If there is no access from the street to the garden, Igrois Moshe (Y.D. 1: 181)., maintains that you indeed place the mezuza on the right side, as you go out to the garden. See also Minchas Yitzchok (1: 8-9), Ohr Letzion (Y.D. 1: 14), Beis Yatziv (2: 1). However, other contemporary Poskim disagree. (Inside Stam, (p. 212) quoting Horav Eliashiv zt”l, Horav Vosner zt:l and Horav Nissim Karelitz Shlit”a).
Poskim maintain that you can place the mezuza on the aluminum frame of the closed glass panel, either at the internal edge or the outside, and that would make it accessible to be touched and kissed. You will then be treating that panel not as a door but rather as a wall.
Horav Shlomo Miller’s Shlit’a opinion is that, it is preferable to place the mezuza on the frame connected to the brick of the house, or on the brick itself. The reason being that sometimes, the stationary glass panel can be unscrewed from the frame and become mobile like the other sliding door, so it is not a proper wall. In addition, the aluminum frame of that panel is similar to a door and unlike the jamb of a proper door frame,
In you particular case, when dealing with the handicapped who desire to reach and kiss the mezuza, the Rov maintains that it can be placed on the aluminum frame of the always closed glass panel.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/30/2017 11:46 PM |
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# 1396 A Change For The Better
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Q. This question came up over Shabbos, and got me thinking. Some mezuzos have Shem Hashem on the case. If such a Mezuzah is on a bedroom doorway, would it be assur to change in there? If so, would the same issue arise from having a shma card hanging on the wall with Shem Hashem? If the shma card does not have Hashem written out, but has full pesukim (shma, hamalach, rigzu...) or tehillim, is this a problem?
A. Shulchan Aruch (Y.D. 286: 14) rules that it is preferable to place the mezuza of a bedroom on the frame on the outside of the door, the mezuza now being on the exterior of the room when the door is closed, thus avoiding issues of honoring the kedusha of the mezuza, including yours.
If it cannot be done, Horav Shlomo Miller’s Shlit’a opinion is that Hashem’s name on the mezuza case requires double covering, similar to the parchment inside. (See Agur Beohalecha 9:5, Shaarei Mezuza 18: 8). He added, that you may be lenient in need, if the name of Hashem is written or engraved vertically.
Cards and posters that have Hashem’s names or psukim, should not be displayed in a bedroom.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/30/2017 11:43 PM |
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# 1395 Don’t Get Behind
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Q. It is forbidden to walk behind a woman. Is it permitted to do so if it is one's wife, and she is in her days of purity, since one is in any case permitted to entertain libidinous thoughts of her at that time of the month?
Can one walk next to a woman that is not his wife?
A. The Talmud (Berachos 61a) teaches that the restriction to walk behind a woman applies even to one’s wife, as was the case with Manoach. Rashi (ibid.) mentions that it is a “gnai” or an inappropriate act. Einaim Lamishpot (ibid.) explains that Rashi’s intention is that it is improper due to the “chashad” that the people may suspect him of improper behavior, since not all may recognize his wife. Therefore the restriction would apply even when his wife is tahor. A similar ruling is to be found in Avos D’Rabi Nossan (2: 2) and in Binyan Yehoshua (ibid.).
Shulchan Aruch (E.H. 21: 1) rules that in principle one may walk, at the same pace (isalkena letzdadim) next (but not close) to another woman, not only his wife. However, Horav Shlomo Miller’s Shlit”a opinion is that the interpretation of isalkena letzdadim does not mean to walk on her side as opposed to behind her, rather it means to pass her over and walk in front. However the Rov added, that common sense, tznius and decorum must rule, as it is not the same to take a stroll on the park, to the helping and protecting of someone vulnerable or frail, to reach home.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/30/2017 11:30 PM |
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# 1394 A Dog's Mazal
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Q. Are you allowed to wash a piece of clothing that you wrap around your dog before Tisha Beav?
A. On question 594 we wrote: Although you may vacuum clean a carpet during the Nine Days, even a Gentile should not wash them. The same applies to curtains (Nitei Gavriel Ben Hametzorim 1: 35: 20, Shoshanas Yisroel 4: 9) Horav Shlomo Miller’s Shlit”a opinion is similar.” (See also question 340)
The Rov's Shlit"a opinion is that the clothing of an animal is alike, and one should avoid washing it during the Nine Days.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 7/28/2017 5:50 PM |
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# 1393 If The Dress Fits
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Q. Can one wash during the Nine Days a dress that is clean, just for the purpose of having it shrink so it will fit? It will be worn on Shabbos Chazon.
A. Horav Shlomo Miller’s Shlit’a opinion is that it is permitted in need, since the soaking of the dress in water is not for cleaning purposes and it is not defined as washing.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 7/28/2017 5:21 PM |
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# 1392 It’s Freezing Clean
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Q. Some of us instead of washing jeans and sweaters that fade and look worn out after only a few washes, place the pieces in the freezer for a day and it works just fine. See: hhtps. housekeeping. wonderhowto.com. Are you allowed to freeze your clothing during the nine days?
A. From the above link I quote: “According to Jill Guenza of Levi Strauss, jeans develop bacteria over time and wear that causes them to smell. When they start to get stinky, we tend to toss them into the wash—but that's what wears both their fabric and color down. Guenza instead recommends sticking your jeans in the freezer, where the bacteria can be killed by the cold temperatures and rid the fabric of its odors.”
Horav Shlomo Miller’s Shlit’a opinion is that if the freezing is the only “cleaning factor” involved, it may be permitted during the Nine Days. The Rov asked to verify if condensation may be also part of the process. I did not find any mention of it on line. I did find was a suggestion to defrost by using the microwave oven, which is a more effective way to kill bacteria. That would also be permitted during the Nine Days.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 7/28/2017 5:00 PM |
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Important Numbers
