|
|
|
|
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
270
271
272
273
274
275
276
277
278
279
280
281
282
283
284
285
286
|
|
|
|
|
# 1538 The Right Place at the Right Time
|
|
|
Q. Why should not all private tefilos be said better at the end on Elokai Netzor?
Thank you
A. See above question 1536 on the reasons why we add personal requests and tefilos in the middle brochos of the amida. However, Mishna Berura (122: 8) writes that it is better to maintain the added tefilos on all matters one needs at the end of shemone essrei and not on shomea tefila. This is for the purpose of being able to answer kedusha or kadish when needed, after saying the yehi ratzon.
Horav Shlomo Miller's Shlit'a was also mentioned in the above question.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/8/2017 2:15 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1537 Has All The Answers?
|
|
|
Q. Since you may ask all your needs on shomea tefila in SE, why can you not answer Yehe Shme Rabba, it is a tefilah after all?
A. Toldos Zeev (Brochos 21b) indeed opines that one can answer yehei shmei rabba in the middle of the brocho of shomea tefila. He maintains it is a logical kal vachomer, if you can ask for all your private needs then, why not daven for Kvod Shomaim or Hashem's honor too. He carries further this argument against others who disagree with him, arguing that there is a difference between praying for human necessities, which was the intention of the brocho, and Heavenly requirements that were not included.
Eishel Arohom (Butchatch 104: 7) maintains that since our Sages instituted not to answer kadish in the middle of the amida, in order to avoid confusion, they included the complete amida covering shomea tefila too.
Afikei Meginim (119: biurim 2), similarly expresses that from words of the Talmud and Poskim there seems to be no exclusions to the ruling of not answering kadish during all sehmone essrei. He explains that yehei shmei rabba is more that a prayer, it is a most important, crucial and elevated declaration, and that in itself creates a hefsek that is prohibited in the middle of the amida.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/8/2017 2:15 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1536 A Heart On the Right Place
|
|
|
Kvod Horav
Q. Is it better to pray for the sick at the refaenu bracha or during shomea tefilah?
A. Shulchan Aruch (O.H. 119: 1) maintains that a person is allowed to add to any of the middle brochos of the amida, a prayer of his own that is similar or in the context of the theme of this particular brocho, such as davening for someone sick on the brocho of refoenu etc.
On shomea tefila one may daven for all his necessities, since this brocho includes everything one may need. Mishna Berura (ibid. 1) adds that on refoenu one should only supplicate for someone that is already ill, and not to avoid future sickness or keeping health, that should be delegated to shomea tefila.
Ran (Avoda Zara 8a) explains that if one is praying for an existing patient, he should do so immediately at refoenu and not wait until shomea tefila. Shaarei Teshuva (116: 1) quotes Hari Molko that it is better to pray expressing words on shomea tefila and during refoenu he should engage only in beseeching thoughts. He then mentions that others maintain that it is better to pray words immediately at refoenu.
Ohr Letzion (2: 7: 33) deduces from the expression of the Talmud, that if one has an ill person at home, it is preferable to ask for him at refoenu, however, if he is pleading for someone not close, he should do so at shomea tefilo.
Shevet Halevy (8: 21) quotes Sefer Chasidim that it is proper to add personal tefilos and petitions to all middle brochos, since it creates devotion and intent to a tefila, that may otherwise be said without much kavanah.
Horav Shlomo Miller's Shlit'a opinion is that when the added tefilos are constantly said on every amida, it is best to recite them at the end of shemone eserei on Elokai netzor, since their everyday recitation may seem to turn this additions into an integral part of the brocho. The Rov added that the prior argument that the additions create devotion and intent, diminishes when they are constantly repeated and become banal and timeworn. (Aruch Hashulchan ibid. rules similarly)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/8/2017 2:02 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1535 Water Feature
|
|
|
Q. It could sometimes happen that someone (usually a child) will turn on a hot water tap on Shabbat. I've read in one place that it can't be closed, except by asking a non-Jew. In another place I read that it would depend on how long it’s been on for: if it was just turned on, then its fine to shut it off yourself, but if it had been on a long time, then it would be assur to turn off the hot water tap (except by asking a non-Jew). In the case when you are not sure how long its been on, it seemed that one could be lenient.
So what is the Halacha in these various cases?
Thanks.
A. Shemiras Shabbos Kehilchoso (1: 48) rules that if by mistake one turned on the hot water tap on Shabbos, and cold water began entering the water heater, replacing the outgoing hot water, it would be prohibited to close the tap, since that would cause the cold water that entered to be heated. However he may indirectly suggest a Gentile to do so.
Horav Shlomo Miller’s Shlit’a opinion is that if one became aware immediately, he may close the tap with a shinui (change) such as using the back side of his hand.
If some time has elapsed, one may close the incoming cold water intake at the boiler itself, preferably with a shinui, as no melocho is done by not allowing cold water into the tank.
(See Shevet Hakehossi 6: 166, Piskei Teshuvos 254: n. 30 that explain the above as being a melocho sheino tzericho or an indirect unwanted work).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/8/2017 1:52 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1534 Sing Alone
|
|
|
Q. Can a woman sing in her home if they are Jewish workers present engaged in their work and are not listening to her?
Similarly, can a group of female students sing while they are traveling on a school bus when the driver is Jewish?
What if the workers are Jewish but not frum at all.
A. Halichos Shlomo (1: 20: n. 20) rules that a woman should not sing in the presence of Jewish workers even if they are engaged in their work. The heter permitting sexually arousing activities for people occupied in their occupation or business, such as doctors or women-clothing dealers, namely “beavidetei torid” (Baba Metzia 91a, Avoda Zara 20b), does not apply, since from time to time, they will halt their work and likely listen. The same would refer to a bus driver.
Kinyan Torah (1: 20) similarly prohibits women singing in a theater or hall, even if it is only in the presence of other women, if the sound technicians and other workers are Jewish.
Ohm Ani Chomma (1: p.71) maintains that the above does not apply if the workers are Gentiles, since they are not included in these type of prohibitions.
If the workers are Jewish but not religious, Horav Shlomo Miller's Shlit'a opinion is that in need it may be permitted. This being similar as students singing in the bus or in school, when walkers by are occasionally listening to them. The Rov also pointed out to the admissibility of women washing clothing by the river. (ibid.).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/8/2017 1:44 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1533 Location, Location, Location
|
|
|
Q. Can a woman attend Israeli dance classes for girls & women only, instructed at a Non- Orthodox synagogue?
A. on question 126 in regards to a Jew who is alcoholic being permitted to enter a church (even possibly the main sanctuary) to attend an AA meeting, and in question 759 in regards to using a food bank also inside church facilities, we wrote; It is forbidden to enter a house of avodah zarah or a church. (Y.D. 150,1- 157,3 – Shach ibid. 149,1.) R’ Moshe Feinstein Zt”l (Igros Moshe O.C. 4,40,26) prohibits students playing ball in a sports hall that belongs to a church, even if no religious images are present. (See Rivavos Ephraim 3, 302,3) However Poskim do permit voting in a locale adjoining or connected to a church, which specifically set up a venue for that purpose and it is marked or is known to be so. This sanction is only ex post facto, when no other voting location was made available or is found close by. (Teshuvos Vehanchogos 2,410).
Horav Shlomo Miller Shlit”a permits using the AA church venue, if the meetings are not held in the sanctuary, and it is clearly identified or known as a setting for social or community activities.”
Although, a Non-Orthodox synagogue is obviously not a church, and the issues involved are different; in Halacha, entering it may carry some similar proscriptions.
Horav Shlomo Miller’s Shlit’a opinion is that, although it is not recommended, one cannot prohibit the attendance of otherwise proper and correct activities being housed and offered in the premises of a Non-Orthodox synagogue, as long as they are not activities created or promoted as the congregation’s programs, and they are not carried out inside the sanctuary.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/8/2017 1:14 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1532 Invited To Kidush
|
|
|
Q. I make Kiddush on Friday night on wine. All of a sudden, a guest comes in. I do not have more wine to give him. So we wash and I make hamotzi. After I make hamotzi, am I allowed to continue with Kiddush (Baruch ata.... mekadesh haShabbos) to be motzi the guest? Or is the Kiddush a hefsek between hamotzi and my eating of the challah, since I do not need the Kiddush - only someone else needs it?
A. Horav Shlomo Miller’s Shlit’a opinion is that the best recourse is to have the guest himself after washing make his own kidush on the chalah. If he does not know how to make kidush, you may after reciting hamotzi and eating a kezais chalah and the guest having washed hands, recite kidush on his behalf.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/7/2017 10:19 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1531 A Brush With The Mikva
|
|
|
Q. Do you have to toivel a brush (the nylon threads are attached to a wooden handle by a strap of metal), that is used for covering bread and similar with eggs. oil and the like?
A. Poskim rule that a mivreshes or brush made from plastic materials does not need tevila (Hakashrus Kehalacha p. 288, Tevilas Kelim p. )
Horav Shlomo Miller’s Shlit’a opinion is that even if the nylon threads are held together with a metal strip attached to the handle, as they usually are, it does not require tevila since that part does not touch the food.
The Rov added that same would apply to a plastic frying pan spatula or turner with a metal handle.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/6/2017 11:10 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1530 Grain Of Truth
|
|
|
Q. Dear Rabbi,
I joined this frum 12- step program for people who are compulsive eaters, which has become popular here in the New York area. Every day one has to commit their food for the following day to a sponsor, and strictly adhere to the food guidelines. Honesty is the core of the program. I have messed up in the past, and have been told by my sponsor that I am causing her harm and upset by these lapses. I have been on target for a while, but unfortunately have once again slipped. Am I obligated to tell her of this slip, which will cause her upset and anguish? Also, she has threatened to drop me if I slip and I desperately need her help because of the serious health issues I suffer from when I am not on the program. Also since I didn’t say beli neder do I have to be matir neder? I would like to hear Harav Shlomo Millers’s opinion on this matter. Thank you.
A. Horav Shlomo Miller’s Shlit’a opinion is that the correct approach is to tell the truth, even if that may pain your sponsor and cease the support given. Chances are that they are well trained to do the task and they have encountered similar situations often. Their toughness is only on the onset to bring results and not to drop the people they are trying to help.
The Rov also maintains that after the fact, even if you didn’t say beli neder you can rely on the Kol Nidrei declaration and you don’t have to be matir neder, if you never had intention of taking an oath.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/5/2017 11:27 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1529 Right On The Nail
|
|
|
Q. (See above question in regards to removing partially hanging nails before washing netilas yodaim). What do you do if it is Shabbos (and you cannot remove the hanging nail)?
A. If a piece of one’s nail is mostly detached and hanging and causes pain, one may remove it on Shabbos by hand or with the teeth, but not with a nail clipper or scissors (O. H.328: 31, Shemiras Shabbos Kehilchoso 14: 54). Mishna Berura (ibid. 96), quoting Peri Megadim adds that one should remove the piece of nail carefully, ensuring not to cause any bleeding. However, if the majority of the nail remains attached, it may not be removed on Shabbos, even by hand and even when it causes pain.
Horav Shlomo Miller’s Shlit’a opinion is that Mishna Berura (ibid. 99) follows the last opinion of the Shulchan Aruch and even a mostly detached nail, hanging upwards or downwards, should not be removed even by hand and even when it causes pain.
The Rov added that in these cases, when you cannot remove the hanging nails for netilas yodaim purposes, you may rely on the opinions that are lenient and wash hands as they are. (See similar in Lechem Vesimlo 198: 22 and Piskei Teshuvos 161: 5).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/4/2017 3:59 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1528 Nail It Down
|
|
|
Q. Is part of a fingernail that is loose and hanging. a Chatitzah and must be removed before washing Netilas Yadayim.
A. A fingernail that is loose and partially hanging is a chatitza and should be removed before washing netilas yodayim.
Shulchan Aruch (Y.D. 198: 21) rules in regards to mikva immersion. that a hanging nail that is mostly attached is a chatitza, but not if it is mostly separated. Shach and Taz (ibid.), and other Poskim differ on the reason. One given is that when it is mostly separated, water enters easily, unlike when the gap is small. There is also the issue of “kol haomed liktzoz” or anything that is to be cut, is in Halacha considered as already separated, even when the nail is mostly separated it would be a chatzitza on the small attached area. (See Piskei Teshuvos O.H. 161: 5, Shulchan Aruch HaRav 161:4, Kaf HaChaim 161:4 and others).
Horav Shlomo Miller’s Shlit’a opinion is that on the onset all partially separated nails should be removed. When they were not, netilas yadaim should be repeated without a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/3/2017 9:17 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1527 Speak Of The Demon
|
|
|
Q. Rashi writes in Taanis and Pesachim that there is a demon (sheid) called Igras and people don't go out on Tuesday and Friday nights to avoid being harmed by this demon.
Question: How can a demon have dominion on Shabbos when it says in Zohar that all evil forces are nullified on Shabbos and have no dominion, and we don't even daven for shemira on Shabbos (shomer amo Yisroel) in the blessings of kriasShema, because the merit of keeping Shabbos is itself a shemira? So how it can be that this demon should have dominion on Friday night?
A. Kovetz Shitas Kamoei (Pesachim 112b) quotes Meforshim on the sidur that we recite Hapores Sukas Sholom as a tefila on Shabbos for protection from sheidim, when we cannot use a torch to illuminate the darkness outside. Perisha (O.H. 267: 3) explains that although Shabbos provides shemira, however, in dark and dangerous places on the out of town fields, where their Botei Knesiyos where to be found, added protection and tefilos were necessary.
Horav Shlomo Miller’s Shlit’a opinion is that indeed keeping Shabbos is a great shemira, and the Yom Kodosh watches and cares over the ones that care and keep it properly and with the right intention. However, if one does not do so properly, one may need the added tefilos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/1/2017 2:43 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1526 Go Over With A Fine Tooth Comb
|
|
|
Q, Kvod Horav; Is one allowed to comb his peyos since he may come to pull out a hair while doing it, which is prohibited?
A. Shulchan Aruch (Y.D. 181: 3) rules that one should be stringent and follow Tosafos opinion that the prohibition of cutting off the peyos of the head applies even when done with scissors.
Poskim disagree if Tosafos opinion includes plucking the hairs with a utensil or by hand is also included. R. A. Eiger (Gilyon Hashas- Shovuos) opines it does. However, Teshuvos Chasam Sofer (139 – 140) disagrees and permits. He mentions that his Rebbe, Rav Nosson Adler zt’l, would comb his peyos with a comb.
Hisorerus Teshuva (4: 88) mentions that he is stringent to follow R, A, Eiger’s opinion and uses only the side of the comb with separated teeth. Orchois Rabbenu (1: p. 201) relates that the Steipler Gaon zt’l did not comb his peyos, although in his sefer he offers a lenient opinion. It is quoted (Mesivta Shavuos 2b) that the Chazon Ish zt’l did comb his peyos.
Horav Shlomo Millers Shlita opinion is that one can be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/1/2017 2:31 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1525 Means To An End
|
|
|
Q. If a chassan is in shul, the tzibbur skips tachanun. Question: one who came late and is davening privately, is he also exempt? How late could one come to shul and still be considered exempt due to the chassan’s presence? For example, one who started SE when they were already up to Aleinu - would he be exempt?
A. Horav Shlomo Miller’s Shlit’a opinion is that as long as the chosson’s minyan did not end, even at aleinu, if he reaches tachanun then, he is exempt from saying it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/1/2017 2:14 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1524 Many Happy Returns
|
|
|
Q. If there is a bris in a large shul at a different minyan than the one being attended by my minyan, do we say Tachanun?
A. Horav Shlomo Miller’s Shlit’a opinion is that if the one’s making the bris are members of the shul and daven there, since they are actively part of the rest of the mispalelim – members group, they would exempt all participant in all minyonim, before or after, from saying tachanun. However, occasional visitors or renters making a bris in that shul, will exempt only their minyan.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/1/2017 2:04 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1523 No Time For An Apple
|
|
|
Q. Can one wear an Apple 3 watch on Shabbath that has internet and phone connectivity, when those features are turned off and only the time and temperature shows?
A. Although YalkutYosef (4: 51, p. 213) Shemiras Shabbos Kehilchoso and others (see above question) permit the use of computerized watches, they refer to the basic models of yesteryear, not the complex ones available today.
Horav Shlomo Mille’s Shlit’a opinion is that one should avoid using them, even when all features are off and the buttons taped. The reason being that they more resemble and are used as a digital phone or mini tablet, than as just a permissible time piece.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/1/2017 1:55 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1522 Watch Out
|
|
|
Q. Can one wear a kinetic watch on Shabbath, that is similar to a self-winding which poskim permit when it is already working, but in this type the hand movement instead of winding a mechanical device, charges a battery that operates the watch?
A. On question 300 we wrote: “Many Poiskim permit the use of self-winding watches, while they are still working (see Shemiras Shabbos K'hilchoso 28:28). A watch that gets charged automatically from the light it receives and is ticking would also be permitted. However Horav Shlomo Miller’s Shlit”a opinion in regards to the eco-drive watch you describe, is that it should not be used on Shabbos, since your covering or uncovering of the watch will have a direct effect and change the operation and functioning of the watch.”
Eretz Hemda (.org) writes: “The recent invention of kinetic watches is slightly different from self-winding watches. The mechanism of kinetic watches is based on a quartz system, which is normally operated by battery. In this case, instead of a battery, movement generates the small amount of electricity that the watch needs, and the watch stores the energy for anywhere from days to months. The relatively new question of a mini, mechanical electricity recharger is not a simple one, and we have found rabbis coming out in either direction. However, our feeling, is that such a transfer of energy of movement to electricity to be transferred again to “harmless” mechanical movement, without creating new circuits, is not included in the prohibitions of electricity that the halachic world has assumed since the advent of the use of electricity. (We may reverse our decision if a consensus forms to forbid it.)
The matter is more complicated regarding kinetic watches with digital displays, which use electrically generated forms. However, there are significant reasons for leniency here too. The most important one is that the energy provided on Shabbat is rarely needed for operation on Shabbat, as the charge lasts at least a few days.”
Horav Shlomo Miller’s Shlit’a opinion is to be stringent on the use of kinetic watches.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/1/2017 1:58 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1521 Let’s Shed Some Light
|
|
|
Q. Someone donated a fancy chandelier to our shul. It was placed directly above the Bimah. I do not know what the Baal Korei of Shacharis experienced, but when I leined for Mincha, I noticed that, because the letters in the Sefer Torah were shiny, the light from the chandelier directly above produced a glare on the letters. I was wondering if:
1) It was imperative that I be reading black letters on white parchment instead of white letters.
2) Since the glare distorted my vision, was I actually reading by heart, disqualifying the reading? I experimented with a Torah portion with which I was not prepared, and had difficulty discerning the difference between a Tzadi and a Mem, which suggested to me that had I been prepared for that portion I would have read the Tzadi and Mem where they belonged, not necessarily because I read them in their correct places, but because I knew that they were supposed to be there.
3) Considering the Rov’s vast worldly knowledge, will changing the LED bulbs from colour white to amber help, or will it merely produce an amber glare?
A. Shulchan Aruch and Mishna Berura (49) quoting Poskim rule that when you are reading the Torah in order to have others comply or be yotzei with your reading, it has to be from reading the Sefer itself. Yalkut Yosef (Kitzur Shulchan Aruch 49: 4) rules that after the fact, if someone read some words by heart he complies. See Similar, in regards to letters covered by wax on Shabbos (Mishna Berura 340: 10).
Horav Shlomo Miller’s Shlit’a opinion is that after the fact, even if the letters were just seen partially or with a shine, since the letters are in reality there and complete, and one did read them, he complies with the kriah. This would be similar to a baal koreh wearing dark or colored eyeglasses, or similar to being in a room with poor lighting, barely enough to read.
Good lighting design practice, either diffuses the light to reduce the luminescence or shields the source from view. The control of glare in electric lighting is generally achieved by shielding. Opaque shades that help disperse the light, avoiding glare, would be more effective than using amber light, which depending on the shade of color and strength, may not be what a shul needs at all.
You are more likely to avoid glare, if you use an older Sefer Torah with ink that isn’t glossy or shiny, or using anti glare protection eyeglasses.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 12/1/2017 1:45 AM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1520 Stop The Presses!
|
|
|
Q. A person who woke up in the middle of the night on Friday night and, while still half-asleep and not realizing that it's Shabbos, pressed the button on his watch (which he was wearing) to make it light up to see what time it was, what is the appropriate teshuva for such a person? Maybe not to wear a watch on Shabbos....
Is this shogeg, or more like misaseik, since when a person is sleepy (waking up in the middle of the night), he is almost on the level of a shoteh?
A. See question 1519. Lighting an LED light on Shabbos is at least Rabbinically prohibited. It could also include the Biblical proscription of tikun mono or fixing a vessel.
Horav Shlomo Miller’s Shlit’a opinion is that doing it while half a sleep is not called missassek, it is rather unintentional or shogeg and therefore requires kapara. The Rov recommended to place some tape on the buttons of the watch.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
|
|
|
|
|
Posted 11/24/2017 2:34 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 1519 Watch Those Buttons
|
|
|
Q. Is one permitted to wear an electronic watch with a push button LED light on Shabbos?
A. Biur Halocho (308: 3) deals whether we define a keli shemelachto leissur by the majority of its use. In the case of an electronic watch with a light feature, since most of its use does not require that light, it would be permitted (Halocho Arucho p. 21). Halichos Olam (4, p. 265), also Yichave Daas (2: 49) opine that we cannot legislate and create new prohibitions against wearing such watches out of concern that one may press the buttons. Thus, it is permissible to wear a battery-operated watch, though it is forbidden to press the buttons or to adjust the time. See also Rivavos Efraim (7: 104: p. 81) who in principle is lenient in regards to the watch becoming a bossis or a base to an item (battery etc.) of prohibited use. See similar in Beis Avi (3: 91) and other Poskim in Hachashmal Behalacha (2: p. 325- 328) that maintain a lenient view.
Menuchas Ahavo (24: 36) quoting Tefila Lemoshe (1: 23) in principle also permits it’s use, mentioning that some place tape covering the buttons, to avoid using them on Shabbos. However, he also quotes Poskim who are stringent, since the electronic watches keep on developing all kind of computerized features and on-line functions, that are enticing to use (See question on Apple watch 3).
Shalmei Yehuda (p. 49) quotes Horav Eliayshiv zt”l opinion, that the watch is muktze since we are concerned he will press buttons. However, Horav S.Z.Auerbach zt’l was lenient, when one is sure he will remember not to turn on the light or other features.
Horav Shlomo Miller’s Shlit’a opinion is that the use of the watch is permitted, but it is preferable to cover the buttons.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
|
|
|
|
|
Posted 11/24/2017 2:32 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
Important Numbers
