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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1234 Mystery Meat
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Q. (Re- above question on cultured kosher meat). Also what was the status of the meat that was created miraculously in Biblical and Talmudic times?
A. The Talmud (Sanhedrin 59b) relates that angels would roast heavenly meat and serve it to Adam while he enjoyed the Gan Eiden. Similarly, Rabi Shimon ben Chalafta, was walking on the road, when he encountered a pair of lions. He quoted from Psalms: “The young lions roar for prey and to beg their food from G‑d,”and two lumps of flesh descended from heaven. They lions ate one and left the other. He brought it to the Bais Hamedresh and consulted: Is this fit (for eating) or not? He was answered: “Nothing unfit descends from heaven.” Rabbi Zera asked Rabbi Abahu: “What if something in the shape of a donkey were to descend?” he rejoined, that he was just told, that no unfit thing descends from heaven”
Miraculous meat appears again (Sanhedrin 65b), Rabi Chanina and Rabi Oshaia would spend every erev Shabbos learning the “Book of Creation” by means of which they created a calf and ate it.
The Malbim ( Vayera 18: 8) explains that meat created using the “Sefer Yetzira” is pareve. That is why Avraham Avinu was able to give the visiting angels a meal containing both milk and meat; the meat was pareve, as Avraham created it that day. See also Pirkei D’R’ Eliezer (cited in Yalkut Reuveini on Parshas Vayera, and Darchei Teshuva (87, 29). Cheshek Shlomo, ( Y. D. 98) maintains that milk from a cow that was created via the “Sefer Yetzira” is also pareve. Shelah (2, Torah Shebeksav, Vayeishev), maintains that this was the disagreement between Yosef and his brothers and what the Shevatim ate while Yosef assumed it was eiver min hachai.
Horav Shlomo Miller Shlit'a explained that although this miraculous meat is pareve the sages mentioned above used it for Shabbos, since after all it is an honorable and important as well as palatable dish to honor Shabbos with.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/9/2017 10:20 PM |
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#1233 Deceiving Appearances
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Q. Regarding the above question of kosher cultured meat, why is there no prohibition of ma'aris ayin? (wrong appearances).
A. Horav Shlomo Miller's Shlit”a opinion is that indeed there is a valid concern for ma'aras ayin. However, once this meat has been properly marked and advertised as being “cultured,” there is no more reason to prohibit it, than there is in the case of pareve milk or soya vegetarian sausages.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/9/2017 10:17 PM |
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# 1232 Size up
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Q. One wants to replace an old pair of Tefillin (that was used for over 20 years) with a new pair.
The new pair is smaller than the old one, but is more Mehudar (parshiyos, batim and retzhuos). Does the size matter; does the new pair have to be same as, or bigger than the old pair?
What about RaSH”I and R”T? Do both pairs have to be of same size, or can one be bigger than the other?
Thank you
A. Or Zarua (Tefilin 568) quotes Shimusho Rabbo that the size of Tefillin should be two fingerbreaths (etzabaos) by two fingerbreaths, but if they are more or less, they still are kosher. Biur Halacha (27: 9) maintains that the Tefillin should not be bigger than four etzbaos by four etzbaos including the titura (base) and the ma'avarta (the extension where the retzua goes through). Horav Chaim's Noe zt”l (Shiurei Torah) opinion is that an etzba measures 2.0 cm. While the Chazon Ish measurement is 2.4 cm.
The smallest tefillin are sized such that two pairs can be worn simultaneously; both those made according to the opinion of Rashi in added to those made according to the opinion of Rabbeinu Tam. Many Jews of Sephardic descent wear both pair of tefillin at the same time. When donned together some also maintain different sizes for this two pairs. The standard size tefillin made for such use today is about 2.0 to 2.2 cm. (Yalkut Yosef 34: 2 – he maintains that this includes the titura and ma'avarta, which is surprisingly small.
See also Minhagei Hachida p. 18). Ase Lecha Rav (p. 137) writes that each pair is 4.0 cm and the correct place for tefillin is a total of 8.cm. The largest size recommended for tefillin are as large as two of the smallest pair tefillin combined. This size of tefillin is commonly worn by Chabad Chasidim ranges from 40 to 43 mm.
As far as the tefillin being considered mehudar (beautiful or enhanced), a greater emphasis should be placed on the quality of the parshios. The size of the batim, as long as it is not too small or too large, as mentioned above, does not really matter.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 1/6/2017 12:39 PM |
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# 1231 The Crown Of A Good Name
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Q. If in a second marriage, there are 2 kids from a previous marriage named after the mother's side and one kid from a previous marriage after the father's side and then they have a daughter together, does one follow the minhag of naming the fist kid after the mother's side or do we say the mother has two and it is only fair that it is the father's turn?
A. Horav Shlomo Miller's Shlit”a opinion is that the most important and overriding rule in name giving is to maintain sholom bais and both parties should be forgiving and most tolerant. The name thus created and given, will bring the best mazal and hatzlacha to their child.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/5/2017 11:05 PM |
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# 1230 The Meat Of The Matter
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Q. Some time ago I sent this question and I didn't get an answer yet, I would like to know the answer.
Is artificial meat created by starting cells taken from live animals. They are put into a culture media where they start to proliferate and grow, independently from the animal, all nutrients are vegetarian. This process would be efficient enough to supply the global demand for meat, and it is the future. All this would happen without any genetic manipulation, i.e. without the need to interfere with the cells’ genetic sequences, only by using animal DNA and plant nutrients. Producing cultured meat for processed meat products, such as sausages, burgers and nuggets should be comparatively simple, an in-vitro steak is considerably more of a challenge.
Is this meat considered meat at all? Is it kosher? Is it a limb from a live animal? (ever min hachai). Can you eat it with milk? Does it need salting?
A. On August 2013 media reported that scientists extracted cells from a cow and, at an institute in the Netherlands, turned them into strips of muscle which they combined to make a hamburger. Although research is ongoing and recently an Israeli start-up company, (Super Meat) began a fund raising campaign to create lab-grown chicken, enlisting the helpful Halachic opinion of some Rabbis. At this point in time, the mass production of cultured meat is still unrealistic in the foreseeable future. Therefore the Halachic discussion is primarily academic, still firmly entrenched in the realm of theory, as it is not known what the final cell extraction process will entail, and what the necessary nutrients to feed the cells will be.
In principle a food that contains only a minuscule amount of a non-kosher ingredient can still be considered kosher if the non-kosher ingredient is nullified (usually) by at least a factor of 60 to 1. This would imply that the Petri dish patty would be considered kosher even if it was harvested from a non-kosher source, as the final patty has 20,000 muscle fibres grown from only a few stem cells. However, the above rule does not apply to a “davar hama’amid,” an ingredient that establishes the shape and consistency of the resulting produce. The essential ingredient can never be nullified, no matter how small it is. (See Shulchan Aruch Y. D. 87: 11).
Some contemporary Rabbis that have dealt with the issue compared it to gelatin extracted from animal sources, that some Poskim permit (SeeYabia Omer 8, Y. D. 11). One of the main reasons for permitting gelatin is that it constitutes “panim chadoshos.” During the process of producing gelatin, the original bones are completely destroyed by the various acids and other chemicals, and the inedible gelatinous results bear no resemblance, not even by taste nor form to the original, and is therefore considered a completely new item. However, most Poskim, including Rav Aharon Kotler zt”l, Rav Eliezer Silver zt”l, Rav Moshe Feinstein zt”l, and Rav Yosef Eliyahu Henkin zt”l, all unequivocally prohibited gelatin, unless it was derived from properly shechted kosher animals. Nowadays, although the Israeli Chief Rabbinate permits gelatin as kosher and has a distinct designation, “kosher l’ochlei gelatin,” no Mehadrin kashrus agency or Badatz in Eretz Yisroel, or mainstream certifying agency in America considers real gelatin kosher, unless it is produced from properly shechted kosher animals.
Horav Shlomo Miller's Shlit”a opinion is that the cultured meat is not considered meat. However, since the Mishna (Bechoros 5b) and Shulachan Aruch (Y.D. 79: 2) rule that food extracted from the impure is regarded as impure, even if it is not meat it is still prohibited. Therefore the original stem cells would have to be extracted from a kosher slaughtered animal. When the above was done, and all the nutrients used were kosher, the produce would need no salting and may in principle be permitted even with milk. (see next question concerning ma'aris ayin).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 1/4/2017 11:04 AM |
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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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Important Numbers
