|
|
|
|
Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
|
|
|
|
|
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
|
|
|
|
|
# 1266 Do You Read Me?
|
|
|
Q. A baal teshuva who B’H has made great progress in learning, especially in the realm of practical Halacha, but he does not read Hebrew or even know the aleph-beis so well. Which is preferable: that he should shteig (raise) in learning (Halacha, etc.) and invest his efforts in learning Torah, which he B’H has great geshmak (delight) from, or that he should put aside time that he could be learning and instead work and invest his efforts into learning to read Hebrew, a task that he does not particularly enjoy?
A. Horav Shlomo Miller’s Shlit”a opinion is that, although it is most important to know how to read Hebrew in order to comply with mitzvos such as the reciting of shema, amida and brochos and others, yet all those could in principle be accomplished, at least meanwhile, by using a transliterated text.
However, without the basic knowledge of the Halachos of Shabbos, kashrus, tefila etc. etc. these essential mitzvos cannot be observed and kept.
The Rov suggested to continue and increase the learning that he so enjoys and is so necessary and essential, yet he should dedicate daily, some time, even a short amount, to learn Hebrew. (As he transliterates his tefilos and brochos, he should read the translation too).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/2/2017 5:12 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1265 Here We Go Again?
|
|
|
Q. Due to their strained relationship, a wife refrained from going to the Mikvah. After 5-6 years, the couple made peace and returned to happily being married. When the wife returns to the Mikvah and the couple resumes marital relations, must the couple observe a separation period of 4+7 days and should she reimmerse in the Mikvah, as they did after their wedding night, because of a ch'shash for Dam Chimud?
A. Shulchan Aruch (Y.D. 192: 5) rules that one who remarries his divorcee, should wait seven days after establishing the date of the wedding as the law of dam chimud (menstruation caused by desire)applies.
The separation of four and seven days applies only when marrying a besula (virgin), which is obviously not the case here.
Horav Shlomo Miller's Shlit'a opinion is that one should be stringent in an extended separation case and apply the dam chimud separation, as one would do with a machzir gerushoso (remarrying one's divorcee) case.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 3/1/2017 3:48 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1264 Better Late Than No Prayer
|
|
|
Dear Rabbi,
Q. What is the correct course of action if one woke up very late on Shabbos morning, but it was not because of an oness, but was because, for example, you stayed up too late? Say one wakes up much past the latest time for Tefillah, but it is still before Chatzos? Should you daven shacharis? A condensed shacharis? Is there an inyan to finish Amida before Chatzos at least?
Thank you.
A. Mishna Berura (89: 6) rules that one should daven shacharis after four hours until chatzos. However, he recommends that one should do so as a tefilas nedovo (voluntary prayer), since there are Poskim who maintain that if the reason for the lateness was not accidental, one should not daven anymore. The above does not apply on Shabbos, since tefilas nedovo is not recited then.
As far as reciting the brochos of shema after four hours, Mishna Berura (58: 26) rules that even if it was due to an oness or an unavoidable circumstance it is prohibited as the blessing may be in vain.
However, in Biur Halocho (ibid.) he quotes Mishkenos Yaakov that is lenient in case of oness.
So after the fourth hour if one has time until midday after the fourth hour, he may say all the pesuke dezimara with the corresponding complete brochos of baruch sheamar and yishtabach. However, if he should or not recite the name of Hashem on the brochos of shema, would depend on the above opinions. Horav Shlomo Miller Shlit’a indicated that the minhag seems to be to say with the name. One should say the complete shema.
If pressed with time, he should avoid the blessings of the shema and he may shorten the pesukei dezimra.
One should also aim to end the amida completely before chatzos. If that is not possible he may start even if he wont be able to finish before midday. (Yavia Omer O.H. 7: 34, Vayaan Dovid 1; 19, et. al.)
Horav Shlomo Miller's Shlit'a opinion is similar. In regards to considering staying late a mezid or intentional. The Rov maintains that it is a peshia or a negligent case close to being mezid, but still permitted to daven as above.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/28/2017 2:28 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1266 Seller Beware
|
|
|
Q. Can a salesman on a Judaica store sell tefillin to a woman, when from her questions it is apparent that she plans to wear those tefilin herself?
A. See above question on the prohibition for a woman to don tefillin in our days. Horav Shlomo Miller’s Shlit”a opinion is that although there may be no prohibition of lifnei iver or placing a stumbling block before the blind (Vayikra 19: 14), since tefillin could be obtained from many sources including on line. However, one should not be a mesayea lidvar avera or helper and supporter of an improper act. He therefore recommends that the salesman should explain the woman the prohibitions mentioned in the prior question and dissuade her from her erroneous intention. He should also refer her to a competent rabbinical authority.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 2/24/2017 12:52 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1265 Don't Don
|
|
|
Q. If a woman wants to wear tefillin, is there any reason to object?
Thank you.
A. The Talmud (Eiruvin 96a) mentions that Michal the daughter of King Shaul donned tefilin and the sages did not protest. Mishna Berura (301: 158) quotes Magen Avrohom’s (ibid. : 154) ruling that if a woman finds a pair of tefilin on Shabbos is prohibited to wear them in order to bring them in as a clothing article since she doesn’t normally don them. However, Mishna Berura adds, that there are Poskim that permit since in principle by Talmudic law women are not prohibited to wear tefillin.
Rema in Shulchan Aruch (O.H. 38: 3) rules that we do object and disapprove of women wearing tefillin. Mishna Berura (13) quotes the reason of guf naki (body cleanliness) essential for putting on tefillin.
Horav Shlomo Miller Shlit”a pointed out to the words of Piskei Teshuvos in both locations mentioned above. He quotes a number of Poskim that although in principle would allow women to wear tefillin, since today there are not donned constantly. However, he then vehemently and emphatically quoting contemporary Poskim, rules that nowadays it is totally prohibited, even for a woman perusha (separated from the worldly) and extremely righteous. The reason he explains is that it has become a major issue of Reform Judaism. Besides, he points out to the Targum Yonassan Ben Uziel on the prohibition (Devorim 22: 5) “A man's attire shall not be on a woman.” The Targum translates the above as applying to tefillin and tzitzis.
He also cites Kaf Hachaim (38: 8) on the Cabalistic severe restrictions and extreme care asserted by the Arizal on women wearing Tefillin.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/24/2017 12:47 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1264 Trust-us Citr-us
|
|
|
Q. I once read an article where someone was saying there was a problem with orange juice (even with a hechsher) because of "scale bugs" on the peels. I am just wondering if this potential issue would cause a problem with me slicing lemons and putting the slices (with the peels) into my water. I don't know if lemons have a "scale bug" issue or not . But if they do, can I put them into my water or do I need to remove the peel before putting the lemon into the water.
Thanks so much!
A. There are scale insects in lemons. You can get a good idea of what they look like at www.youtube.com/watch?v=1wCGfZkv88A. However they may not necessarily present a problem in the U.S. and Canada. The following is an excerpt from an article published recently (5 Towns Jewish Times) by the title Are The Bugs in Tropicana Orange Juice Kosher? By Rabbi Yair Hoffman: “Why don’t the scale bugs come off in our hands after we peel an orange? In Israel, Rav Moshe Vaye, the leading halachic expert on bugs, writes that it is a serious problem and one may not peel an orange and then eat the fruit unless the scales have been removed or unless the one who peels it wears gloves while peeling and then removes them. It may be a little-known fact, but in the United States, this is not a problem with off-the-shelf oranges because the fruit is waxed and the scale bugs that remain after the intense high-pressure wash do not come off, on account of the wax.” The same should apply to shelf lemons.
Horav Shlomo Miller's Shlit”a opinion is that if you are to place unpeeled slices of lemons into your tea or similar, you should on the onset wash them, scrub them well and inspect them before. however, after the fact they would be permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/17/2017 4:03 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1263 Beat The Heat
|
|
|
Q. 2) (Re- Electric space heaters in above question) A case: The heater is set to go on and off during the course of Yom Tov or Shabbat and a child was playing with the heater while it was on and turned the knob on the heater to "off" position. Once the timer eventually reaches an "off" time, can I turn the knob on the heater back to "on" so that when the timer eventually gets back to an "on" time, the heater will then go on later that same day?
Would there be a difference on Tom Tov vs. Shabbat?
Would there be a difference if my adjustment is made on 1st day Yom Tov, so that it will only go back the next day for 2nd day Yom Tov or the shabbat that follows Yom Tov.
Thanks!
A. Poskim may be lenient when an indirect rabbinical melocho is performed, in case of need with a true shinui such as employing a foot (when it is not usually done so).
Horav Shlomo Miller's Shlit'a opinion is that you may be lenient in case of great need when the above melochos are performed by a Gentile, even on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/17/2017 11:18 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1262 Heat With Feet?
|
|
|
Heat With Feet?
Q. I have some questions regarding electric space heaters we use to heat some rooms in our house and to heat our sukkah.
1) Can they be moved (change position/direction) on Yom Tov and/or Shabbat (if they will not shut off during movement). If not, can they be moved with a shinui (eg. use of foot)?.
A. Mishna Berurah (311: 30) rules that it is permitted to move Muktza with any part of one’s body other than his hands. Therefore, he maintains that one may move Muktza with one’s foot. (308: 13 – 30). Shemiras Shabbos Kehilchoso (22: 36) and others agree. However, Chazon Ish (47: 12), asserts that it is only permitted to move muktza with one's body when its not evident that one's intent is moving Muktza, but not when his primary intent is to do so.
Following most Poskim, Horav Shlomo Miller's Shlit”a opinion is that electric space heaters could be moved by using one's foot, when being careful not to alter the settings. One should also ascertain that the new orientation or location does not interfere with the temperature setting of the thermostat, e.g. the new position is not colder or warmer than before, and it will thus not activate or turn-off the thermostat.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/17/2017 11:12 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1261 Love Over The Clove
|
|
|
Q. Is there a mitzva to eat garlic on Friday night for women? What happens if the garlic smell bothers the spouse, is it still a mitzva?
A. See question above. The Talmud (Bava Kama 82a) mentions other health benefits to consuming garlic, adding that it also induces love and decreases envy, qualities beneficial and needed by women too. Therefore Rosh (ibid.) and others maintain that it applies to all including the single (Maase Rav 124) as is apparent from Talmud (Nedarim 31a) in regards to one who makes an oath negating benefit from garlic consumers.
Frying or cooking garlic greatly reduces its odour and that may be one of the reasons why Poskim mention that this is the way to eat it. (See question above). Eating an apple or drinking tea also helps.
Horav Shlomo Miller's Shlit”a opinion is that if the garlic odour bothers the spouse, common sense demands that it should be avoided as Sholom Bais overrides.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/17/2017 2:35 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1260 Smell To Heaven?
|
|
|
Q. The Mishnah Berurah (O"H 280:1) says that it is obligatory to consume garlic on Friday or Friday night. How is the garlic supposed to be prepared and how many cloves should be ingested?
A. Mishna Berura (ibid.) mentions that it is a mitzva. The Talmud (Bava Kama 82a) counts it as one of the ten enactments of Ezra. However, as we know not all of them are kept by all today. Aruch Hashulchan (ibid. 2) and Machazik Brocho maintain that it does not apply anymore today, Rambam also omitted it.
Mishna Berura quotes from Sefer Chasidim that we are dealing with fried garlic, since raw has an opposite effect. However, Orchois Ish and Orchois Rabbenu mention that the Chazon Ish and the Steipler Gaon zt”l would consume raw garlic when cooked was not available.
Horav Shlomo Miller's Shlit”a opinion is that there is no shiur for the amount of garlic to be consumed, even a small piece will suffice.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/14/2017 12:01 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1259 To-bel Or Not To-bel
|
|
|
Q. I recently bought a Keurig coffee maker and realized that I might need to toivel it. The instructions say it should not be submerged in water. What is Rav Shlomo Miller's opinion on it?
Thank you
A. Some Poskim (Beis Avi 1: 114, Chelkas Yaakov 1: 126, 2: 61) maintain that no tevila is required for electrical utensils, since they are to be connected to the electrical circuitry constructed into the walls of the house or building, they are considered as attached to the ground and don't need tevila.
Others assert that if the tevila will ruin the utensil, then they are exempt from tevila. (See Minchas Shlomo 3:68:2, Avnei Nezer O.C. 418:11 and Beis Meir 120:11). Keurig type coffee machines have digital displays and would be ruined by immersion.
Although Poskim disagree, many maintain that you may be tovel kelim that are liable to tevila only rabbinicaly in snow, (See Beis Yosef Y.D. 201), Horav Shlomo Miller's Shlit”a opinion is that besides the above issue, in practice it is difficult to achieve proper tevila in utensils such as the Keurig coffee maker that contain small cavities, since the snow needs to be in complete contact. You also have to have the correct amount of snow available in one place (forty seah).
If you are handy or know someone that is, you may disassemble the coffee maker to a point of no use and then reassemble it. It will be then considered as if made by Jewish hands and exempt of tevila. Caution is advised, since the disassemble should not be just superficial but rather what would normally require a professional handy man to repair, it is recommended to handle with knowledge and care. (Tevilas Kelim 4: 16)
Horav Shlomo Miller's Shlit”a opinion is that the best option is to sell the coffee maker to a Gentile for a small amount e.g. a dollar (using both the money given and his lifting the coffee maker as a kinyan), and then borrowing it from him for use. (See Minchas Yitzchok 2: 72). Although one still has to tovel such utensils rabbinically, adding this premise to the ones mentioned above in regards to electrical equipment, one may be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/13/2017 11:43 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1258 Honour Thy Father and Thy Chavrusa
|
|
|
Q. My elderly father recently moved in with me. Although he has care providers during regular business hours, I am his primary care-giver during the rest of the day. For several years now, I have had a regular skype chavrusa daily (except Shabbos) every evening at 9 PM. Now, while I am learning, my father will call me to get him a drink, take him to the bathroom, etc. and it disrupts my learning. I cannot afford to hire somebody for that 90 minutes while I am learning to look after my father, and I know kibbud av is obviously very important. At the same time, my chavrusa does not have much flexibility in his schedule and cannot learn at another time. I know that to be kove'ah ittim is very important and also having a consistent time each day. What is the best thing to do under the circumstances?
Thank you
A. Horav Shlomo Miller Shlit”a suggests that you may ask a yeshiva bochur or similar to come and learn in your house at night, while you are skyping with your chavrussa. Babysitting fees are more affordable than care giver charges.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/10/2017 4:28 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1257 Must Read This
|
|
|
Q. Hello... There is a prohibition against reading the caption under a picture on Shabbat. A Rav once mentioned that this could apply to reading children's books on Shabbat. These books have a big picture, with some writing on the page explaining the picture. Can we read these books to our children on Shabbat? Is there a difference if they are Torah books or totally secular kids books? Any difference for Sephardim?
Thanks so much!
A. The Talmud (Shabbos 149a, Rashi “kesav,”) mentions a number of restrictions on reading material on Shabbos, including a prohibition against reading words written underneath a painting. The Sages forbade reading these words as a safeguard against reading shtaarei hedyotos or commercial documents and the like, which forbidden on Shabbos or because he may come to erase (Rosh 23: 2 and Shulchan Aruch 307:15)
If the caption is Torah-related it would not fall under the prohibition. In addition, a caption that is a name alone is not prohibited (Magen Avraham 323: 5). If is a caption underneath is a picture of a Rabbi, you may have room to be lenient, (Menuchas Ahava 1 p. 236), since there is a Mitzva involved in looking at pictures of distinguished Rabbis, as this could enhance one's Yir'as Shomayim. Nevertheless, he advises to refrain from reading even the captions underneath pictures of great Rabbis.
Piskei Teshuvos (307: n. 187) quotes Orchois Rabbenu (1: 140) permitting learning seforim that contain pictures or diagrams used to explain or illustrate the content such as
Horav Shlomo Miller's Shlit'a opinion is that there is no Halachic difference between reading a caption on a picture or reading any other material that is not needed and conveys no benefit on Shabbos, and should therefore be avoided. As far as children's books is concerned, only Torah related picture books are admissible for children to read on Shabbos. However in need, one may not have to stop a child already reading such otherwise permissible material on Shabbos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/10/2017 1:40 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1256 Fruits of One's Flavor
|
|
|
Dear Rabbi.
Q. On Tu Bishvat when should one eat the fruits, at the beginning of the seuda or at the end?
If there is a new fruit that requires shecheyanu, should one eat it before the rest, even if it is not from the shivaas haminim?
A. Poskim mention to eat them at the end of the seuda (Ohr Zarua 2: 21, Darchei Moshe O.H. 149: 4, Magen Avrohom, Biur Halacha ibid. Nitei Gavriel – Purim 9: 2) so they are included in Birchas Hamazon (Tosafos Brochos 41b) and to avoid spoiling the appetite for the Shabbos meal.
However Horav Shlomo Miller's Shlit'a opinion is that if one has young children and is concerned that they will not be awake at the end of the seuda, he may eat them after hamotzi.
The Rov also mentioned that the order of the shivas haminim preempts the fruit on which we recite shecheyanu. He also advised not to recite shecheyanu, unless you actually like the fruit and derive pleasure from eating it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/10/2017 1:37 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1255 Party Time
|
|
|
Q. For the people who have the minhag to make a special seuda on Tu Bishvat, eat shivas haminim fruits and sing the fifteen shir hamaalos, on this year that it falls on Shabbos, should this be done earlier on Friday night, or berov am during shalosh seudos in shul?
A. Nitei Gavriel (Purim 9: 2) mentions that when Tu Bishvat coincides with Shabbos there are those (such as Minhag Tzanz) who eat fruits in all the Shabbos seudos. Massa Bavel (p. 226) cites that the minhag of the Baghdad community was to eat the special seuda of Tu Bishvat during the day, since they were careful not to go out at night. S'fas Hayom (s. 20) agrees but mentions that the reason is that that the honour of Shabbos during the day is greater than at night. However from Imrois Tehorois (Shemos P. 116) is seems that their minhag was to eat the special seuda on leil Shabbos. Some Sepharadic communities make the special seuda during shalosh seudos, since that seuda is done in shul with the attendance of a greater number of people.
Horav Shlomo Miller's Shlit'a opinion is that each one should follow the traditions of his community.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/9/2017 2:51 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1254 Sherry Shomyain?
|
|
|
Q. Dear Rabbi Bartfeld, Can you please ask Rav Miller if it is best to refrain from scotch in sherry casks due to the isur hanaah of stam yayin. Thank you.
A. Horav Shlomo Miller's Shlit'a opinion that the hetter he gave for scotch in sherry casks stands. However, he qualified it as an issue of “hoiro bo chochom,” or that had a shayla and a subsequent permissible ruling. See Chulin 37b where the Talmud explains the praise given on Yechezkel Hanovi as: “He never ate from (the meat) of questionable animal that a Sage ruled (permissibly) on it,” (known as not Glatt).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/5/2017 11:30 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1253 In Heaven's Name
|
|
|
Q. Is there a special name to be given to a child who was born with severe birth defects and not expected to survive?
A. Bris Avos (8: 4) quoting Chida mentions that there is a minhag to give to the severely defected children the names that are also used to name animals, such as Tzvi, Arye, or Rochel, as a segulah to their refuah.
However, minhogim differ and one should follow the traditions of his community.
Horav Shlomo Miller's Shlit'a opinion is that in this case, since the baby born is severely defective, the tefilos prayed on his behalf, should mention that Hashem in His great mercy should do whatever in His infinite wisdom is best for the child.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/5/2017 11:22 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1252 Still Need a Name
|
|
|
Q. Re- above question: If a baby born with severe defects and is not expected to survive. If the answer is yes (to give a name), but the parents are not at all religious, could friends without their knowledge name the baby?
A. On question 140 on this forum we wrote: “Poiskim and minhogim disagree as to which one of the parents has the right to name a newborn and which is then the correct future sequence to follow (Ramban, Daas Zkenim Bereishis 38,4 – Shaar Hamilah 80, et al.). However, they all agree, that giving a name is the prerogative of the parents only. A grandparent (or any other individual) could name the baby, with the consent of the parents and acting on their behalf.”
Horav Shlomo Miller's Shlit”a opinion is that the fact that the parents are not religious and don't attend any shul, does not alter the above ruling.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/3/2017 4:26 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1251 Shem and Hashem
|
|
|
Q. A baby born with severe defects that is not expected to survive, should be given a Jewish name in shul? Does the halacha change if the baby survives thirty days?
A. on question 399 on this forum we wrote: “A number of consequential and significant reasons are mentioned for naming the newborn at the bris ceremony (Klolei Hamila p.94) also Avrohom Ovinu was given his full name only after he circumcised (ibid.) However, if the child was born premature or is ill, some Poskim maintain that he could be named before the bris, to permit praying for him (Oz Nid’bru 7: 73) Horav Shlomo Miller’s Shlit”a opinion is that it is better not to deviate from the norm of giving the name at the bris. When reciting the mi sheberach and other tefilos, one should mention just “tinok”, (infant) ben followed by his mother's name.”
However, if due to the severity of the birth defects, the bris is not likely to be performed or it is a female and is also not expected to survive, Horav Shlomo Miller's Shlit'a opinion is that it is better not to give a name before the baby has survived thirty days. A name will be given in the due process of the burial. If the baby does survive thirty days a name should be given then.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/3/2017 12:59 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1250 Give It A Spin
|
|
|
Q. Can you use a lettuce dryer on Shabbos? It works by turning a handle and spinning and it has a strainer inside. It has a mechanism for turning the strainer very fast so that the lettuce becomes dry.
A. Shmiras Shabbos Kehilchoso (3: 52: fn. 156 quoting Horav Shlomo Zalman Auerbach zt”l.) prohibits straining cooked vegetables to separate them from the water in which they were cooked. (Shevisas Shabbos is lenient)
The melacha of borer applies also to the separation of two edible foods from one another. For example, in a salad containing lettuce and tomatoes, it would be forbidden to remove the tomatoes from the salad, if one does not want to eat the tomatoes. Although the tomatoes are edible, they are nevertheless considered “Pesoles” when one does not want to eat them. (Mishna Berura 319: 3)
However Horav Shlomo Miller's Shlit”a opinion is that since it is a common practice to eat vegetables after they have been washed without putting them through a spinner, also lettuce is perfectly edible if it’s slightly wet, it would be permitted to use the spinner to dry them further. The above is also comparable to drying firmly one's hands after netilas yodaim, and removing all water from the hands.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 2/3/2017 12:58 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
