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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1229 Strangely Enough?
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Q. Who should recite viduy with a dying patient, a rabbi that does not know the patient or the patient's son who is there constantly with him?
A. It would seem reasonable that the patient would be less stressed and worried if his son, who is constantly with him recites the shema, viduy and other tefilos, instead of a rabbi who is a stranger he does not know. However, Horav Shlomo Miller's Shlit'a opinion is that this may not be necessarily true and if possible, the rabbi should do it.
A rabbi when called, should also attend, not only because the inherent mitzva of bikur cholim, but also to provide support, guidance and counsel to the family in difficult times. It is also plausible that the patient may want to discuss and treat with a rabbi, even a stranger, issues that he would not want to address with his own children.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/4/2017 10:55 AM |
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# 1228 Let There Be Light
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Q. If on Erev Shabbos Chanuka it is already close to the shkiah, how many people is the minimum needed to light the shul menora with a brocho?
A. Mishna Berura (671: 47) quotes Darkei Moishe that the hadlaka should be at the time that people begin to assemble in shul. However. if it is late, one should not wait any longer, and perform the hadlaka immediately, since a minyan will eventually assemble and there will be pirsumei nissa (publicizing of the miracle) later on. (Magen Avrohom ibid. 12)
Sha'arei Teshuva (ibid, 12), Mor Uketzia (ibid,) Machazik Brocho (ibid. 7) and others rule that on a regular day one should not light in shul without a minyan. However, on Erev Shabbos, when close to the shkiah one should not wait. Nitei Gavriel (41: 9 n. 15) maintains that it is better not to recite a brocho if there is no minyan in shul yet, since as it is, some Poskim assert that no brocho is said in shul at all. (Shibulei Haleket 185, Maharam Shik Y.D. 10 quoting Chasam Sofer)
Horav Shlomo Miller's Shlit'a opinion is that even a single individual can do the hadlaka in shul when late with a brocho, when a minyan will assemble there later.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/3/2017 2:09 PM |
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# 1227 Bench on a Bench?
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Q. If someone is totally homeless and sleeps on a bench in the park, can he light his menora there?
A. Poskim disagree whether some type of minimal dwelling is needed for the mitzva of ner Chanuka. See above question and Rashi's opinion quoted (Shabbos 23a, d,h, Haroeh). Igrois Moishe (Y.D. 3: 14: 5) deduces from Rashi that one sleeping outside, without any shelter, as when sleeping on the desert's sand, is exempt from ner Chanuka (See question 683 in regards to reciting shehecheyanu for the Yom Tov itself). Tosafos (Suka 46a) quotes two reasons why our sages instituted a special bracha for seeing the lights of Chanuka, one of them is that it was acted for satisfying the need of those who don't have any dwelling.
Peninei Chanuka (p. 56) quotes Horav Eliashuv's zt”l opinion that soldiers sleeping in tents less that four by four amos, have to light with a brocho, if they are is at least ten tefachim high. Otherwise the tents are not considered a dwelling at all. Ner Ish Ubeisoi (4: 16 n. 34) quotes also Horav Eliashuv's zt”l ruling that when kindling in a tent without any walls, no brocho should be recited. He seems also to agree that some minimal dwelling is required. Avnei Yashfa (O.H. 5: 94: 2) agrees.
However, Tsitz Eliezer (15: 29) and Beis Sheorim (362) seem to disagree and even soldiers in their trenches should light. Adnei Paz (O.H. 3: 143) and others, after quoting the different opinions of the Rishonim and Poskim, rule that one without any abode, should try to make a shaliach or agent light for him if possible, either way he should light outside without a brocho.
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 12/30/2016 3:45 PM |
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# 1226 Bring To Light
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Q. Someone vacationing cross country in a trailer, can he place his menorah by the window and keep travelling during the half hour, while it is lit?
A. Orchois Chaim (quoted by Beis Yosef O.H. 677), maintains that one sailing in a boat recites a brocho for ner Chanuka. Although, Rashi (Shabbos 23a) seems to say otherwise, Avnei Yashfa (O.H. 5: 94: 2) explains that the Orchois Chaim refers to someone travelling inside a boat's cabin. Horav Tzi Pesach Frank zt”l (Mikroei Kodesh – Chanuka 18) also rules to light on a ship with a brocho. (See Igrois Moishe Y.D. 3: 14: 5 and next question).
Maharsham (4: 146) asserts that one should light Chanuka candles while travelling on a train, since there is no requirement for an established house (diras keva) as you do need for mezuza. Aruch Hashulchan (O.H. 677: 5) also maintains that you recite the brochos while the train is moving. Shearim Metzuyanim Behalacha (3: 139: 13) deduces from the above, that you are also obliged on ner Chanuka when travelling by plane. See questions 666 and 1212 on this forum as how to comply when flying. See also question 418 about kindling in a car.
Horav Shlomo Miller's Shlit'a opinion is that one should light the menorah with a brocho when travelling in a camper. If possible, one should stop the vehicle for the half hour of compliance with the mitzva.
Rabbi A. Bartfeld as revised bt Horav Shlomo Miller Shlit'a
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Posted 12/30/2016 3:44 PM |
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# 1225 Follow The Flame?
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Q. When we say that lechatchila the Chanuka lights should be lower than ten tefachim is that measure from the flame or from the base of the menora itself? How about for the above three tefachim minimum?
A. Poskim rule that the shiurim or measurements mentioned in regards to a menorah being lower that twenty amos, between ten tefachim or higher than three tefachim from the ground, are all measured from the flame itself and not from where the menorah is standing. (Aruch Hashulchan 671: 22, Kaf Hachaim ibid. 52, Mekor chaim ibid. 6, Nitei Gavriel 16: 7 n. 13)).
Horav Shlomo Miller's Shlit'a opinion is similar. The Rov also added that when the flame is large, you need to have the complete flame inside the permitted dimension.
Rabbi A. Bartfeld as revised bt Horav Shlomo Miller Shlit'a
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Posted 12/30/2016 2:21 PM |
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# 1224 A Picture Worth A Thousand Words
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Q. Can you take a family picture next to a lit menora on Chanuka and then frame it, or would you be benefiting from the neros Chanuka?
When travelling on Chanuka, can you comply with lighting the candles by watching it on real time on your cell phone?
A. Please see question 419 in this forum where the different opinions of Poskim was quoted. Horav Shlomo Miller’s Shlit”a opinion is that you can take and use a picture of a Chanuka menorah, since after all it is a mitzva to gaze at the candles.
The Rov maintains that you do not comply with the mitzva by watching the lighting of the menora on a cell phone or similar. This is akin to listening to the reading of the megila or the recitation of brochos etc. via telephone, radio or similar, on which most Poskim rule that you are not yotzei. (See also questions 666, 667 and 1212 in this forum.)
Rabbi A. Bartfeld as revised bt Horav Shlomo Miller Shlit'a
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Posted 12/30/2016 12:52 PM |
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# 1223 Bright And Early
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Q. This year the first light of Chanukah was lit on Motze Shabbat. Is it correct and better to prepare before the beginning of Shabbat the menorah and place it on the living room so it will be ready after the end of Shabbat as zerizin lamitzvot, Or maybe wait till after Shabbat, since it is not it's time yet and may conflict with it?
A. Horav Shlomo Miller's Shlit'a opinion is that if possible it should be prepared and set before Shabbos, both at home and in Shul. The Rov mentioned that his own father zt”l would prepare and set the next Shabbos candles immediately at the end of Shabbos.
Rabbi A. Bartfeld as revised bt Horav Shlomo Miller Shlit'a
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Posted 12/30/2016 12:51 PM |
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# 1222 Is Gut Yom-Tov Gut?
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Q. Is Chanuka called a Yom Tov or Chag? When you write a Chanuka card can you mention that title?
A. Horav Shlomo Miller's Shlit'a opinion is that it is called a Chag and a Yom Tov as we find in Shulchan Aruch (Y. D. 217: 47) regarding a neder done exempting those days, that Chanuka and Purim are also considered Yomim Tovim at least in name. Taz (ibid. 38) explains that in the language and expressions that people commonly use, the are included.
Orchos Rabeinu mentions that the Steipler Rov zt'l would indeed greet people with a “Gut Yom Tov” on Chanuka. See similar opinion in Alenu Leshabeach (6: p. 100).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/30/2016 11:14 AM |
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# 1221 Thoughts on Thoughts
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Q. New technology enables the totally invalid or paraplegic to drive a wheel chair only via their brain electrical waves. Electrodes connected to their head receive those waves and with some training allow the invalid to control his thoughts and change his mind wave patterns. Those are interpreted by the wheel chair computer to start, stop and direct the movement of the chair. Since no melacha is done using normal body activity or voice, is it permitted on Shabbos?
A. Horav Shlomo Miller's Shlit'a opinion is that a melacha or work performed on Shabbos by using only the electrical charges that emanate from ones controlled and willing thoughts, collected by electrodes attached to the head, is considered a proper melacha. However, for someone who does not usually use his thoughts for the creation of electrical discharges, it likely would be a melacha performed with a shinui or significant deviation from the norm and therefore only rabbinically prohibited. But, an invalid or paraplegic that uses this method constantly to move and perform other works, it becomes the norm and would constitute a biblical prohibition.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/26/2016 11:03 PM |
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# 1220 Survive The Test Of Time
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Q. If a Jew comes late to class (in college, etc.), is it a Chillul Hashem? If he is running late, would it be better not to come at all than to walk in with a yarmulke and tzitzis and a long beard ten minutes late (or however late he is) and make a Chillul Hashem? Every situation is different (it would depend on how often he comes late, how makpid the professor is against lateness, if it is common or uncommon to be late), but if a person knows that it would be a Chillul Hashem in his situation, especially due to his extremely religious appearance and/or other factors, then would it be actually prohibited for him to step foot into the classroom late?
The poskim mention that a talmid chacham who woke up late should not come to the minyan, if his coming will result in a Chillul Hashem, and I personally know a person who missed tefilla b'tzibbur because of this reason (and he is an extremely religious person). What would the Rav's advise?
A. Indeed Ohr LeTzion (p. 66) and Tiferes Tzion (p. 219) and others quote from Gedolim that when they realized they would be late for tefila, they would daven on time in a different shul to avoid giving rise to chilul Hashem. Our sages teach (Kidushin 69b); one transgresses on chilul Hashem, wittingly or even without intention.
Horav Shlomo Miller Shlit'a pointed out that chilul Hashem could be created even when it affects only the perpetrator himself and no one else is observing. The Talmud (Yuma 86a) mentions; What is chilul Hashem; RabiYochanan explains using himself as an example. If I were to walk four amos without learning Torah or donning Tefilin. However, not wearing Tefilin is evident and manifest and creates in his case a chilul Hashem. Learning Torah is not so obvious, since he could be deeply immersed in Torah thoughts and no one would know; you cannot tell what is in someone else mind. Yet the chilul Hashem would still be created for the person himself. (see Schar Sochir p. 137).
The Mishna in Pirkei Avot (4: 5) also teaches; Whoever desecrates the Name of Heaven in secret will be paid back in public. Whether one acts unintentionally or intentionally, [both are accountable] regarding the desecration of the Name."
However, the Rov also mentioned that occasionally arriving late to class, if others do so often may not be necessarily a chilul Hashem. The same may apply to coming late to davening if there is a valid reason for it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/26/2016 10:32 AM |
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# 1219 Tissue Issue
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Q. Can one pick up a soiled tissue (Kleenex) paper from the floor on Shabbat or is it muktze?
A. Garbage is usually considered muktze since it has no use, as Shulchan Aruch (O.H. 308: 27) rules regarding inedible food leftovers. However when something is disgusting or is malodorous, to the point that it prevents ordinary use of the area around it, the restriction of muktze does not apply, and it is permitted to remove it. This is known as a geref shel re’i. (O.H. 308:35-37).
Even if the garbage has not reached that ominous stage, it may not be considered muktze, because it could be an item that is still usable. (see Shmiras Shabbos Kehilchasa 82,45).
In regards to a soiled tissue paper on the floor, that was used for cleaning someone's nose, you may argue that some people would find it repellent to the point of considering it a geref shel re’i, but most just would not pick it up, even if it could still be used to wipe something else and it may become muktze.
However, Horav Shlomo Miller's Shlit'a opinion is that since they would pick it up using a clean tissue to remove it or to clean a wet spot in the floor and similar if needed, it is not muktze.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/26/2016 10:14 AM |
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# 1218 Grateful For Small Blessings
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Q. I understand that one who listens to me'ein sheva (shortened seven blessings version of Shabbos amida) on Friday night is yotzi Maariv. But there is no mention of making the wind blow and the rain descend, which is me'akev! So how can one be yotzi?
A. Horav Shlomo Miller Shlit”a pointed out to the Hagaos Rabi A. Eiger (O.H. 114: 5), quoted also in Biur Halacha (114, d.h. Machzirin and 268: 13). He debates whether someone who misses ma'ashiv haruach on the amida of Friday night has to repeat the amida or not, since you do not mention it in the short repetition of me'ein sheva.
Eishel Avrohom further discusses if one forgetting ya'ale veyavo on a Friday night that concurs with Chol Hamoed, has to repeat the amida, since ya'ale veyavo is also not mentioned in me'ein sheva. Some (Shiurei Mebaaser Tov 13: 5) differentiate between ma'ashiv haruach, which is a shevach or praise to Hashem, similar to the others usually mentioned in the first bracha, but omitted on Friday night. On leil Shabbos our sages instituted to make brief and shorten the me'ein sheva, and since we also don't mention all the other usual exaltations we exclude ma'ashiv haruach too, as opposed to ya'ale veyavo, that is the essence of the day of Yom Tov, and not just a praise.
Horav Shlomo Miller's Shlit'a opinion is that omitting ya'aleh veyavo on Leil Shabbos Chol Hamoed is similar to not mentioning ma'ashiv haruach Friday night and no repetition is needed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/23/2016 12:01 PM |
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# 1217 Mixture Mix-up?
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A. Metamucil and similar brands are a psyllium fiber, bulk-forming powder laxative made from the husks of the Plantago Ovata plant’s seeds. There are two concerns on using it on Shabbos and Yom Tov, firstly it may be considered medicine and then, making it could be part of the prohibited melacha of losh (kneading or mixing).
Since it is used not only as a laxative but also as a diet supplement, it is not necessarily seen as a medicine that may be prohibited on Shabbos and Yom Tov, but rather as ma'achol bri'im or food that healthy people consume, and therefore permitted.
The powder is dissolved in water to drink as a liquid, similar to preparing of a cup of coffee. If not consumed when mixed, depending on the brand, composition and liquid it was dissolved in, even after a short time the mixture may solidify or become akin to a mixture of flour dissolved in water, or a somewhat thick dough-like substance. The above would amount to transgressing on the prohibited melacha of Losh.
Horav Shlomo Miller's Shlit'a opinion is that when consumed immediately after being mixed, it is permitted in need. People who drink it daily, could do so before the beginning and after the end of Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/22/2016 10:55 PM |
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# 1216 Hot Question
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Q. Subject: Nest thermostat 3rd generation
Is it OK to have it on the wall Shabbes. It lights up when you pass it. It is learning your schedule and adjusting itself accordingly.
Thank you
A. Horav Shlomo Miller's Shlit'a opinion is that it is apparent that the many features that this thermostat contains are triggered by sensors that are turned on by someone passing by, or off when no one does. The fact that the sensors work faithfully and due to the significant savings in energy resulting, they are also desirable, has an effect on Halacha. This is a case of “p'sik reisha denicha lei” or the inevitable consequence of an action that one desires, therefore this thermostat should not be used on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/22/2016 12:39 AM |
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# 1215 Kosher Money
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Q. Lately the Canadian government acknowledged that tallow is included in the new bills composition as a lubricant for the notes so they will easily pass through coin (paper) machines. Is that now a new problem for people that have the unhealthy habit of wetting their fingers with saliva when counting paper money?
A. Although we do find that one should on the onset refrain from using tallow candles for havdala etc. (Or Zarua 95) or tallow soap (See Mishna Berura – Biur Halacha 326), the minute amounts of processed tallow added to the banknotes should be of no consequence.
Innovia Films, the company that provides polymer for the banknotes of 24 countries, including Canada explains that beef tallow has been used for decades as an anti-static ingredient in a wide range of products, including fabric softener liquids dryer sheets and sheet plastics—including plastic bags (and plastic money)—to both reduce static cling and to generally lower surface tension or interfacial tension—all in order to make the plastic slide easier. Additionally, beef tallow has been commonly used in the manufacture of candles, crayons, soaps, detergents and glues, not to mention inks, paints, wax paper, rubber, lubricants, margarine, lipsticks, shaving creams and other cosmetics.
In almost all instances however—certainly in the case of anti-static additives—there are vegetable oil alternatives that perform equally as well as rendered animal fats.
Horav Shlomo Miller's Shlit'a opinion is that besides the fact that the minute (a fraction of a percent) tallow additive, is likely a chemical not fit for any consumption (such as dihydrogenated tallow dimethyl ammonium chloride), it is also balua or absorbed in the polymer banknotes, therefore of no kashrus concern.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/16/2016 2:46 PM |
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# 1214 Speak Before You Think?
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Q. If I only have a limited amount of time, what is higher priority: proper understanding of Krias Shema or proper pronunciation?
A. Horav Shlomo Miller's Shlit'a opinion is that proper pronunciation is essential. Once you read and pronounce the words properly and correctly albeit rapidly, you can use your mind to concentrate on the meaning and kavonos of the words.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/16/2016 2:44 PM |
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# 1213 Work Against The Clock?
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Q. Re- your answer on the permissibility of the home use of inaccurate scales and other measuring devises such as baby bottles and measuring tapes, due in part to the fact that they are not used for commercial purposes. How about a clock that is used to determine the amount of time a cleaning person or caregiver has spent working at home. Would you transgress if it is not accurate? How exact does it have to be not to violate any prohibition?
A. Tuvcha Yabiu, (Hilchos Sh'cheinim, 55) maintains that an ordinary clock or watch is primarily a device for telling time. Therefore it is not included in the prohibition of keeping an inaccurate measuring instrument in one's house. Even when used occasionally for commercial purposes such as to determine the amount of time a cleaning person or caregiver has spent working at home, it is only a secondary use.
Horav Shlomo Miller Shlit'a further asserts, that people don't usually care about short periods of work time, either added or subtracted and it is uncommon that a clock should be more inaccurate than that. He adds that today it is also common to own a watch or cell phone that can corroborate the time in the clock.
The Rov stresses that this does not apply to commercial punch clocks used in many factories, businesses and similar, where each employee has to enter his card, chip or biometric ID to mark the time when he arrives and when he departs. The time recorded on the card or memory, will serve as the basis for calculating his wages. If this dedicated clock is inaccurate, he may be paid too little or too much and it has to be kept accurate.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/16/2016 11:18 AM |
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# 1212 The Flying Menorah II
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Q. We are flying to Israel at 5;45 pm on the evening of December 25 - 2nd night Chanukah.
We need to arrive at the airport around 3 PM and our flight will arrive noon the next day.
Would those little battery candles be acceptable, in the unlikely event that we could get permission? otherwise, are there any other options that we have for the mitzvah?
A. Please see question 666 in this forum as follows: “Aruch Hashulchan (677: 5) and Maharsham (4: 146) permit lightning (with a brocho) when traveling in a train overnight or in a protected area of a boat, since by paying the ticket it will be considered tantamount to renting his space and having a “home,” albeit only a temporary and a moving one. Sheorim Hametzuyonim Behalacha (3 p.290) and Rivevos Ephraim (1: 344 and 8: 155) maintain that the same applies to flying in an airplane. The Poskim mentioned above suggest that since it is not be permitted to light a fire in an aircraft these days, one should better wait until he reaches his hotel accommodation. (See also question 418 in this forum, in regards to lighting inside a car) Horav Shlomo Miller Shlit”a rules similarly but points out how important it is to properly plan travel so it will not interfere with the lightning of the Chanuka menorah and hinder the compliance of an essential and salient mitzvah.”
(Question 669) “In regards to naming an agent or shaliach to light for him in his house, many Poskim regard this as a the best option (Shevet Halevy 8: 158). Rivavos Ephraim (O.H. 267: 3) also debates whether he would recite sheheheyanu latter on, when he arrives home.
Horav Shlomo Miller’s opinion is that he should indeed appoint a shaliach to light for him and give him access to his home, but he should also, as above light himself without a brocho, using a battery powered incandescent light that will last for at least a half an hour. In regards to the time of hadlaka, some Poskim maintain that the lighting of the shaliach should correspond to the actual real travelling time in the plane where the person he is lighting for is (see Moriah Year 26, 11-12, p. 73). However, Horav Shlomo Miller’s Shlit’a opinion is that the agent should light at his own usual local time.”
The Rov stressed again to avoid travelling during Chanuka when possible. He also maintains that the best option is to name a shaliach to light in his house and also to light when possible an electric tungsten light in the plane without a brocho. A simple flashlight that can stay on for a half an hour would suffice. For shamash the overhead light on the airplane seat could be used.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/15/2016 6:48 PM |
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# 1211 Halacha In Hot Water?
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Q. The new gas water heaters come with a "Honeywell Vesta, self powered, self diagnostic gas valve. Alerts the user to the operating status of the heater." This device is powered by the heat generated by the boiler and I believe it also has a backup battery that recharges from the heat. It includes a blinking light that blinks differently when the flame is on to boil the water. Can this be used on Yom Tov?
Thank you
A. From reading the available information on line on this product, it seems that the diagnostic and operating data the heater provides is activated by the thermostat reacting to the drop in temperature of the water only, as opposed to a drop in water pressure when you open the tap.
If that is correct, Horav Shlomo Miller's Shlit'a opinion is that it is not different than any other water heater that people use on Yom Tov. Poskim (Horav S.Z. Auerbach zt”l – Meor Hashabos 1: p.509, Shemiras Shabbos Kehilchoso 2:7) are lenient for a number of reasons. The lowering of the water temperature by extracting the hot water, is not immediate (grama), nor a certainty, (psik – reisha). On a large tank, taking out a reduced amount of water may not turn on the gas flame at all, it happens by itself anyway, and one does not have intention for it (eino miskaven), besides some heaters have already an existing pilot flame on, therefore many are lenient and use the hot water on Yom Tov. Having extra light indicators or gauges react to the temperature of the water is then on no consequence.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/12/2016 10:19 PM |
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# 1210 Make A Name For Yourself
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Q. A married couple converted to Judaism and the tevila was done on the same day prior to their chupa. What names should be written in the kesuva, the old names that they used until now or the new names given to them by the Bais Din at the tevila on that same day?
A. See question 935 in this forum. Minchas Yitzchok (136), Hanesuim Kehilchosom (16: 47) and others quote Teshuvas Horosh (15: 14) that rules that if the new name given to the ger was not yet established the kesuva would be invalid. However, Shevet Halevi (8: 270, see also Kesuvo Kehilchoso p. 304) maintains that in our kesuvos, since they are enforced by witnesses and the document itself serves only as a proof, even if the name was not established for thirty days, after the fact, the kesuva would be accepted. Tel Talpiyos (Tishrei 67) in an article by Horav A. Broyer mentions that a Kesuvo is different than a get, and if the ger agrees and accepts that this is his new recognized name, no thirty days are necessary.
Horav Moshe M. Lowy Shlit'a, as well as other Batei Din maintain, that if the name was given at the time of the gerus, in the presence of a Bais Din and a K'sav Gerus document was signed then, it suffices for the establishment of the new Jewish name and it should be used on the onset in the kesuva.
Horav Shlomo Miller's Shlit”a opinion is that the complete new given Jewish name should be the name written in the kesuva, followed by the term “demiskeri” or “demiskaryo” (named) and then the old established name they used before conversion. (See also question 936 in regards to the Rov's opinion on a Chupa done in the same day as the gerus)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/12/2016 12:01 AM |
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Important Numbers
