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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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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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# 1209 Pay Them With Their Own Coin
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Q. I'm including a picture of personalized silver and gold coins we are marketing. The images of Gedolei Israel, Holocaust survivors or benefactors to institutions etc. are engraved in the coins. Is there an halachic issue with this? Is there a problem engraving pesukim?
A. In Parshas Eikev, (Devorim 7: 25-26, See question 1172 and 1173 in this forum) the Torah commands: The graven images of their gods you will burn with fire; you shall not covet the silver or gold that is upon them and take it for yourself, - Nor should you bring an abomination into your house, lest you are to be destroyed like it, but you shall utterly detest it, and you shall utterly abhor it; for it is to be destroyed.
The command: Nor shall you bring an abomination into your house, bans bringing an idol into your home and also forbids benefiting from idolatry (Rambam, Hilchos Avodah Zarah 7:2).
However Shulchan Aruch (Y.D. 141: 1) rules that the above applies only to statues that were made for the purpose of worshipping them and serving as an avoda zara (idolatrous service).
The Talmud (Avoda Zarah 40) teaches that there is a Biblical prohibition to create an image of a human being. By Rabbinical decree, there is an injunction to retain and keep an image of a person (“shehiya”), lest he may be suspected of having created the image himself or come to literally idolize and worship that image. However, Chochmas Odom (25: 6), Netziv (Hoemek Shaila 40: 3) and others maintain that in our days when it is not common to worship statues, sculptures or figures, there is no suspicion that one may be engaged in avoda zara, and it is permitted to keep them.
Shulchan Aruch (Yoreh Deah 141: 4,5) rules that the prohibition of creating an image of man is limited to protuberant three dimensional effigies. This effectively rules out photographs, paintings and drawings that are not protruding images and are therefore not included in this injunction. The same applies to engraved or concave images images in coins.
However, Sheilas Ya'avetz (1: 170) disagrees. He relates that when Rabbi Eliezer Rokeach zt'l became the Rov of Amsterdam, a community leader struck a coin in his honor with his image stamped upon it. Horav Emden zt”l who examined the coin felt they had transgressed this prohibition. Rabbi Nosson Gestetner zt”l (Lehoros Nossan - 3: 49) writes that he also saw the coin in question and it was only a profile of the head and upper body. In addition, a hat was covering the ear, ostensibly to address this very problem by removing an ear from the image. Still, Rabbi Yaakov Emden ruled that it was forbidden. Shevet Halevy (7: 134) writes that “all the Gedolim argue with him” and therefore rules leniently, at least regarding the rabbinical prohibition of shehiya.
Horav Shlomo Miller's Shlit'a position is similar and those coins may be created and maintained.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 12/8/2016 11:10 PM |
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# 1208 Count Your Brochos
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Q. Is it enough just to taste a tiny bit or there is a shiur required?
If only a small taste is necessary, do you make a brocho?
A. Poskim address the question of whether one recites a brocho before tasting the food.
Although Halacha normally requires reciting a brocho before partaking of even a small amount of food or drink, in this instance, where a person ingests the food only for tasting purposes, perhaps no brocho is required.
Indeed, Shulchan Aruch (O.C. 210) rules that if one tastes less than a revi'is (86 cc.) of a liquid or a k’zais (28 grams) of solid food, one does not recite a brocho. Since he ingests the liquid or food only for the purpose of tasting, he does not recite a brocho unless he consumes a significant amount.
However, given the difference of opinions that exists in this regard, Mishna Berura (ibid. 19), Igrois Moishe ((80), Hazon Ovadia (Laws of Shabbat, p. 21) and others, rule that one should preferably taste the food with the intent of eating or drinking, and not merely tasting.
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 12/7/2016 12:15 AM |
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# 1207 Every Man To His Taste
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Q. Is every one supposed to taste on Erev Shabbos the foods prepared for Shabbos, or is it enough if one person tastes them? Do all foods have to be tested?
A. It would seem that it depends on the reason why the tasting is done (see prior question - Nishmas Shabbos135). Mishna Berura (250: 2) quoting Magen Avrohom, Shulchan Aruch Horav (250: 8), Mishnas Chasidim (day six), Shulchan Shlomo and others, maintain that all foods should be tasted. Likutey Mahariach and Nimukei Horach Chaim (quoted in Nishmas Shabbos ibid.) explain why even the greater tzadikim would not themselves sample each food, since they relayed on the checking done by the ones that cooked or were in charge of the kitchen. They would usually only taste one particular food to comply with the other aspects involved in this mitzva. Tikunei Shabbos, Reishis Chochmo, Sidur Hashlo (7) quoting the Zohar (Bereishis p. 48) and others opine that the mitzva is on Shabbos itself (Friday night).
Horav Shlomo Miller's Shlit'a opinion is that there are different minhogim, but in principle it is enough if one person checks the food.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/6/2016 11:46 PM |
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# 1206 In Good Taste
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Q. What is the reason for tasting the food before the beginning of Shabbos?
A. Beis Yosef (Orach Chaim beginning of 286), Magen Avrohom (250: 2), Shibolei Haleket (82), Mishna Berura (ibid. 2) and others, mention the requirement to taste the foods that one prepares for Shabbos on Erev Shabbos. They quote as a source to this Halacha the passage in the Shabbos Musaf prayer, “To’ameha Chaim Zochu” (“Those who taste of it [Shabbos] earn life”), which may be understood to mean, “Those who taste of its food, earn (a long) life,”
Mishna Berura (ibid.) quoting Eliahu Rabba and Pri Megodim explain that the reason for this Halacha is to ensure that the food will be tasty for Shabbos and not overcooked (Levush 286). Machzor Vitri in the name of Yerushalmi adds that it is in the interest of promoting sholom bais and avoiding discontent and hostility at home. It would seem from the above given reasons that the tasting is done as a hechsher mitzva or preparation and readying for the proper compliance with the oneg Shabbos and sholom bais mitzvos. Shmiras Shabbos Kehichoso (2: 42: n. 235) asserts that it is to avoid adding condiments to hot food in Shabbos that could constitute bishul or cooking on Shabbos.
However, Mishna Berura (ibid.) also quotes the Shulchan Shloimo who maintains that it is not only a hechsher mitzva, but rather a mitzva in itself.
The Arizal, in Sha’ar Ha’kavanot, suggests a deeper reason. Royal courts often hired professional “tasters” assigned to do the job of sampling the food before it was served to the king. A king’s special imperial stature and preeminence demands he receives his meals only after the food is tasted and determined worthy of a king. As Shabbos is the “queen” that enters our homes, we must first taste the food being served.
Korei Merosh (P. Vayikro) presents an interesting idea. He maintains that Adam would have been permitted to eat from the eitz hada'as on Shabbos. He mistakenly thought that because of the “to’ameha” mitzva, he should eat from it on erev Shabbos and was punished with eventual death. We do a tikun to that original sin by tasting the food before Shabbos and thus extending life.
Horav Shlomo Miller's Shlit'a opinion is that the tasting was instituted for a different reason, mainly to ascertain that the food left on the lit stove, is already properly cooked before Shabbos begins and there will not be an issue of “meigis” or stirring, as required by the opinion of the Ramban (Shabbos 18b), since it was already mixed when the food was tasted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/6/2016 11:37 PM |
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# 1205 A Measured Question
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Q. We learned recently on the Daf about not having false weights and measures. How about having them at home not for commercial purposes but just for preparing foods, or weighing oneself etc.?
A. The Torah teaches us (Devarim 25:13-15), “You may not have a large weight and a small weight in your purse; you may not have a large measure and a small measure in your house. You must only have full and righteous weights and full and righteous measures.”
Sefer HaChinuch (Mitzvah 602) writes “We are prohibited from keeping false weights and scales in our homes, even though we do not do business with them, lest they be a stumbling block before us.
This prohibition is likewise ruled by the Rambam (Laws of Theft 7:3): “One who keeps an imprecise measure or weight in his home or store transgresses a negative commandment.” The Shulchan Aruch (Choshen Mishpat 231:3) similarly records that possession alone is a transgression. The above is based on the Talmud (Bava Basra 89b) that extends the prohibition beyond the grocer: “Rabbi Yehudah said in the name of Rav: It is forbidden to keep an imprecise measure in one’s house, even if it is made into a bedpan.”
The above would prohibit the use and even possession of everyday scales and measuring devices found in homes: such as baby balances, bathroom scales, food scales, tape measures, baby bottles with volume markings, and so on. Many of these devices are imprecise to begin with, and the inaccuracy often grows over time. It seems unlikely that such a widespread and common practice could involve even a Torah prohibition.
However, Kesef Hakodoshim (231: 3) rules that the prohibition applies only to measures and scales that can and would occasionally be used for commercial purposes.
Minchas Shlomo, (3: 106), finds a possible reason for leniency in the ruling of the Talmud (Bava Basra 89b) and Rambam, (H. Geneiva 8:4) concerning locations in which the law requires that all commercial scales be stamped with a seal of approval. Under such conditions it is permitted to keep an inaccurate scale and measure, if it does not bear the stamp of approval.
Based on the above, Horav S. Z.Auerbach zt”l further writes that the same principle can be applied to everyday weights and measures, whose very form and image bears testimony to their imprecision. Just as the absence of an official stamp ensures that inaccurate measures are not employed for commerce, so the obvious appearance of a scale or measure as imprecise, is sufficient to permit keeping it.
Minchas Yitzchok (10: 149) also maintains that when a sign is written on a scale stating that it is not for commercial use, it is permitted. A similar ruling is to be found in Chashukei Chemed (Bava Metzia 61b) in regards to scales used for the separation of Terumos and Ma'asros.
Horav Shlomo Miller's Shlit”a opinion is similar to the above lenient rulings.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/5/2016 12:49 PM |
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# 1204 Where Are We?
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Q. What is Horav Miller's Shlit'a opinion in regards to writing the name of the place in the kesuva, when the wedding is in the Bayt or the Terrace? Is it Vaughan or Thornhill? What is the correct spelling?
A. Horav Shlomo Miller's Shlit'a opinion is that on weddings performed at the Beth Avraham Yoseph congregation (Bayt) the location's name written in the kesuva should be Thornhill, spelled טארנהיל. At the Terrace Banquet Centre the name should be Vaughan, spelled װאן preferable without a ה. After both names one should add הסמוכה לטאראנטא (Adjacent to Toronto).
Although both locations are basically in the same area, the Bayt, which is closer to Toronto, was built first, and acquired and established at least until the present time the Thornhill name, by the common use of it by the members of the community.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/2/2016 2:16 PM |
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# 1203 Lift Left The Left
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Q. One called to do hagbaha on a sefer Torah, lost a bit of control and his left hand holding the heavy side of the sefer went down. The bottom yad of the eitz chaim was always in his hand, but the very top side of the left eitz chaim touched the floor. Again most of the yad and the sefer itself was above ground under the control of the lifter. Does he or the people present have to fast.
A. Horav Shlomo Miller's shlit”a opinion is that since only the top went down while most of the sefer was held above ground, no one is obligated to fast as when an entire sefer falls.
Yet he suggested, that the presents according to their abilities should donate to the shul for the purchase of necessary seforim such as sidurim, chumashim etc. as a voluntary atonement for the unwitting partial desecration done. He also suggested that the magbiah, preferably, if he is able to should fast at least half a day.
The Rov maintains that the same would apply even if both tops of the two eitz chaims of the sefer Torah touched the ground, as long as the rest was held by both hands.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/2/2016 1:32 PM |
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# 1202 Kiddush Flub?
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Q. One sees that the Mussaf prayer on Shabbos will be delayed and one will only get home/ have the opportunity to make Kiddush when it will be after chatzos (if one davens with the minyan), and one has not had anything to drink that day yet.
I would like to know the rav's opinion: Should one leave the shul, make Kiddush and eat something, and only then daven Mussaf – even without a minyan – since one is not allowed to fast past chatzos? (which at this time of year is as early as 11:39 in New York). Or should he remain in shul for Mussaf and miss chatzos, since some poskim opine that the six hours start from when you wake up, and some say that one is allowed to fast past chatzos if he is involved in davening or learning, even though we don't pasken like those views, to the best of my knowledge?
A. Horav Shlomo Miller's Shlit'a opinion is that you can drink coffee or tea before davening and avoid fasting. Although Mishna Berura (89: 22) maintains that these beverages should be drunk without milk or sugar, many Poskim permit and the Rov agrees with them when in need. Maharsham Daas Torah 89: 3, Aruch Hashulchan 89:23, and Kaf Hachaim 89:31 Ishei Yisrael 13:25, Piskei Teshuvos 89:17, Sheorim Metsuyim BeHalacha 8:1, and others, mention that the minhag is to have coffee or tea even with sugar or milk before the tefila because it enables one to daven with more kavana, and is not an act of arrogance.
He also suggested that one may bring to shul a small bottle of grape juice and some mezonos and privately and speedily recite kiddush after shacharis.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/1/2016 10:20 PM |
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# 1201 The Crux Of The Kvater Matter
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Q. What is the source for the name K'vater?
A. According to Zoicher Habris (19: 1), Ateres Paz (38), and others, it derives from the German – Yidish gefatter or gevatter, meaning “shushbin” (best man) or godfather.
Oitzer Habbris (12 n. 2) mentions that it alludes to the fellow in charge to buying the diapers, that are named in a dialect by that name. He also quotes that it an expression of honoring by the door (kvod – tihr) or entrance to the shul. Aruch Hashulchan (Y.D. 265) maintains that it it connotes the k'tores or an offer of incense, since bringing the child to his bris is akin to sacrificing an oblation of k'tores.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/30/2016 11:51 PM |
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# 1200 Think Out The Box
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Q. Hi, I have a question.
Am I allowed to fold up a box on Shabbos? For example, if I finish a box of grape juice can I open up the other side to fold the box? Is that OK? I'm really not doing much (other than ripping a bit of tape).
On a similar note, when I throw out an aluminium foil tin, can I bend the sides in first?
Thank you
A. Horav Shlomo Miller's Shlit”a opinion is that it is prohibited. This applies even when the ripping and disposal may be needed for this Shabbos in order to keep the abode clean and neat, and it is not done for readying and preparing for after Shabbos. It is forbidden, because you can not destroy utensils during Shabbos. (Mekalkel is exempt of punishment but Rabbinically prohibited, Baba Kama 86a).
If no ripping or tearing is involved, you are allowed to bend the sides of a cardboard or aluminium container, that can easily be restored to the original condition, when needed for that Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/29/2016 11:06 PM |
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# 1199 Hold It
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Q. A non-Jewish couple that don't have any children, are best friends to a couple celebrating a bris and are attending the ceremony. Can they be given a cheik kivud and hold the child before or after entering the shul proper, or maybe before or after the baby is given to the Kvater?
A. Horav Slomo Miller's Shlit”a opinion is that it is recommended not to give Gentiles any active part on a bris ceremony. If it can not be avoided, it should definitely not be done in shul but outside, before transferring the child to the k'vater. (See Chasukei Chemed -Yuma 26a, in regards to dividing the honor of k'vater into two parts and honoring two couples. See Aleinu Leshabeach 3: 694 regarding if a non-Jewish father can be a sandek each. See also question 1084 in this forum, in regards to reciting a Mi Sheberach for a Gentile).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/28/2016 9:54 PM |
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# 1198 Comb That Honeycomb?
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Q. Does the COR certify the honeycombs sold at COR certified stores and if they do, are they actually visually inspected for bee parts ? And if there is a need for that inspection?
Thanks
A. The question was forwarded to Rabbi Tzvi Heber, Director of Community Kosher, COR, who responded
Hi Rabbi Bartfeld:
Sholom Aleichem.
We do not grant certification to unfiltered honey due to the insect problem.
That said, we would allow our stores to sell the product and it would be up to consumers to check it, if necessary (similar to raw vegetables that require checking). We do not know whether it is common to see insect parts in unfiltered honey that is sold in the retail market.
Best regards,
Tsvi Heber
As mentioned on the prior question, Horav Shlomo Miller's Shlit'a opinion is that you have to check for (if they are regularly there) and extract the insect parts if any that you can see, from the unfiltered honeycomb crushed before Shabbos. You can do so during Shabbos by using a spoon and removing some of the honey with them. If none were visible, you are allowed to eat the honeycomb slice, even if you cannot check the inside of the honeycomb cells.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/28/2016 9:45 PM |
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#1197 Bee Aware
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Q. Is there a "bee parts" issue, (when eating a piece of a honeycomb), since I've been told that pieces of the bee itself remain in the honeycomb? ( It was bought in a COR hechshered store)
A. Unfiltered honey that has insect parts in it, has to be strained before consuming. Although bee parts are not kosher, bee legs are considered inedible “atzamos” or bones and are not Biblically prohibited. (Pri Chadash Y.D. 81:27, based on Tosfos Avoda Zara 69a – “Hahu”). The Rosh (Avoda Zara 5:11) notes that bee legs and wings are “k’afar b’alma,” or similar to dust, and therefore not Biblically prohibited.
If prior to filtration the honey was heated (in a kosher equipment) with the parts inside, the honey would not become treif. (Shulchan Aruch Y.D. 81: 8). This is because the bee parts only impart a bad taste into the honey that after the fact do not compromise the kosher status of the honey (nosain ta’am lifgam).
Horav Shlomo Miller's Shlit'a opinion is that you have to check for (if they are regularly there) and extract the insect parts if any that you can see, from the unfiltered honeycomb crushed before Shabbos. You can do so during Shabbos by using a spoon and removing some of the honey with them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/28/2016 9:42 PM |
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# 1196 Honey Trapped
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Q. Is there a problem with eating honeycomb on Shabbos/ Yom Tov. Is there a difference if I cut a piece and spread the honey using a knife to squeeze the honey out of the comb or if I just cut a small piece and pop the whole thing in my mouth, comb and all.?
A. Shulchan Aruch (O.H. 321:13) rules that when the honeycomb is still attached to the ground, it is forbidden to collect the honey on Shabbat, as it is similar to the prohibited activity of tolesh or detaching, a subcategory of the melacha of kotzer or harvesting.
Mishna Berura, (321: 48, 49) adds that even when the honeycombs are already detached, extracting the honey from them, constitutes also one of the activities Biblically prohibited on Shabbos named "Mefarek," defined as separating or extracting a natural product from its natural container, peel or shell. (Rabenu Chananel Shabbos 74a, Chaye Adam 14:1). Mefarek is a subcategory of the main melacha of “dosh” or threshing, as in separating the grain from the chaff.
Crushing the honeycomb so that the honey flows out, is included in this prohibition. However, if one crushed the honeycomb thoroughly before Shabbos, one may then use the honey which flows out naturally on Shabbos.
Therefore, one may not use a knife to squeeze the honey out of the honeycomb on Shabbos or Yom Tov. However, one may cut a piece and place it complete in the mouth. Eat the honey and then expel the inedible wax.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/28/2016 9:41 PM |
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# 1195 An Answer To Preserve
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Q. Can I salt a bowl of fresh vegetables on Shabbos right before a meal? (Cucumbers, peppers, etc,). Does it make a difference if I add some vinegar to it? or oil? (which I prefer not to use,)
A. The Talmud (Shabbos 108b). teaches that it is forbidden to salt radishes on Shabbos. There is a debate among the Rishonim, as to what is the exact nature of the prohibition. Rambam (Shabbos 22:10) and Shulchan Aruch (321: 3) maintain that the reason is because it appears like marinating things on Shabbos. Marinating is prohibited because it is similar to cooking, which is a main forbidden melacha on Shabbos. This is forbidden Rabbinically. (Mishna Berura 321: 14)
Rashi, however maintains, that the proscription is because the salt hardens and preserves the radishes from spoiling. This would be akin to the prohibited melacha of meabeid or tanning, as in preserving hides needed in the building of the Mishkan. Since the Talmud (Shabbos 75b) rules that meaved does not Biblically apply to foods, the Mishna Berura (321:15) writes that this is only a Rabbinic prohibition. However, it is not limited only to radishes, and it extends to other vegetables too, when it is customary to preserve them by salting.
Mishna Berura (ibid.) and most Poskim permit salting individual pieces of vegetables when one eats them immediately. Salting many is also permitted when vinegar or oil is poured immediately after. The reason is that there is no appearance of ivud or that the added liquids diminish the preserving power of the salt.
Foods and vegetables that are usually not preserved by salting, such as eggs or tomatoes can be salted when they will be eaten on that day. Preferably they should be salted right before the meal (ibid. 21)
Shmiras Shabbos K’Hilchaso (11: n6) quoting Horav S. Z. Auerbach zt”l maintains that although tomatoes are indeed pickled, they are only pickled whole and not in slices and thus adding salt to slices does not resemble pickling.
Adding vinegar, oil or dressings to salads is permitted, since it is not usually done for preserving purposes.
Horav Shlomo Miller's Shlit”a opinion is that adding vinegar should be restricted to foods that are not usually preserved with vinegar, or by using small quantities, making it obvious that it is only added for flavor. (See Piskei Teshuvos ibid.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/28/2016 9:26 PM |
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# 1194 Follow The Crowd?
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Q. Ashkenazi bochur that davens in a Sepharadi shule; should he wear a tallis godol?
A. To follow the minhag hamakom, (the custom of the place,) is an accepted universal principle in Halacha. See Or Letzion (2: 2) in regards to a Sefaradi bochur learning in a Ashkenazi yeshiva, he rules that he should wear his tzitzis on the outside, as everyone else does. Se also a similar question in Toras Hayeshiva (p. 18).
Horav Shlomo Miller's Shlit'a opinion is indeed to follow the minhag hamakom. However, he added, that if there is already a distinct and defined group of people not wearing a talis, he may join them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 11/18/2016 3:20 PM |
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Important Numbers
