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#684 Chanuka Showtime?
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Q. Dear Rabbi, I teach sciences in a frum school. I was teaching about the way you can create a variety of colors in flames by adding different chemicals to the fuel. One of my students was wondering if you are permitted to add them to the oil or the candles of Chanuka. Since the effect is quite attractive and striking, would this be a hidur mitzvah or a greater persumei ness?
A. Remah (O.H. 673: 1) rules that one should light preferably with olive oil. Mishna Berura (ibid. 4) quotes Mahari Brin (or Bruna) and the Maharal, and explains that the reason is since the miracle of Chanukah occurred with the traditional olive oil used in the menorah of the Bais Hamikdosh, the mitzvah of lighting the candles should resemble the original as much as possible. Eliahu Rabbah (ibid. 2) maintains that this applies even when the olive oil is costly, although other Poskim disagree. Therefore Horav Shlomo Miller's Shlit"a opinion is that although the lighting would be acceptable if the flame coloring additives mentioned were to be added, it is preferable to use the most pure olive oil available.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/24/2014 2:29 PM |
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#683 Deserted Candles
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Q. Let us say, a guy is alone in a desert, without the necessary implements to make and light candles on Chanukah, and obviously will not see the lit Chanukah candles of another, does he make a Birkas Shehecheyanu on the Yom Tov of Chanukah itself?
A. Meiri (Shabbos 22b) writes that if someone lacks with what to light and will not see a Chanuka candle either, he should recite Sheasa Nisim every night and Shecheyanu the first night. Mishna Berura and in Biur Halacha (692: 1) quotes different opinions in regards to one who does not have a Megilla, if he should say Shecheyanu on the day itself. The issue seems to remain unresolved.
Sdei Chemed (M. Chanuka 9: 3) quotes that Horav Shlomo Cohen zt'l from Vilna wondered, why we don't find that on Chanuka and Purim that "Zman Omro Bashuk" or to recite Shecheyanu for the sake of the day itself. He explains that since these two festivities lack kedusha and normal work is permitted on them, we don't recite Shecheyanu. Meoros Nossan (60) mentions that Zera Emes (960 maintains that it is a brocho on the day, while Pri Chodosh (676: 1) and Pri Megodim (676; M.Z.: 2) disagree.
Horav Shlomo Miller's Shlit"a opinion is that when in doubt we do not recite Shecheyanu. Preferably, he can recite the brocho on acquiring a new significant item or fruit (when applicable) and have in mind Chanuka.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/19/2014 1:48 PM |
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#682 Enlighten the Uncovered
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Q. Can you use oil for Chanuka lighting that was left uncovered overnight?
Horav Shlomo Miller's Shlit'a opinion is that it is permitted for a number of reasons. Firstly Poskim disagree whether in our days we should discard certain liquids that were left uncovered or Mashkim Megulim. The main reason for their prohibition is the possibility of their contamination by poisonous snakes (Avoda Zara 30a, Chulin 9b) and since that rarely occurs in our populated cities, we are lenient (Shulchan Aruch Y.D. 116:1, Mishna Berura 160: 23.) However, some Poskim do remain stringent (Pri Chodosh and Pri Toar, quoted by Birkei Yosef and Aruch ha-Shulchan Y.D. 116:1.) It is important to know that when Mashkim Megulim are prohibited they are even when left uncovered and unsupervised for a short time, not only overnight.
Poskim also differ if prohibited or non-kosher oil can be used for Chanuka lights and many are lenient (Sdei Chemed – M. Chanuka 14, Kaf Hachaim 673: 11, Beis Shlomo O.H. 10: 108).
However the main reason that oil left uncovered is undoubtedly permitted is that there is no Mashkim Megulim issue on oil, since snakes don't drink from it (Chulin 49b, Bais Yosef Y.D. 116, Yemei Chanuka p. 71)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/19/2014 1:46 PM |
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#681 Fire the Shot Glass?
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Q. Can you use for placing the menorah oil, small shot glasses that will be later used for liquor, which were not immersed in a Mikva yet?
A. Horav Shlomo Miller's Shlit'a opinion is that this is permitted since you are allowed to use utensils that have not been immersed in a mikva for general, non-food consumption purposes. (It is recommended not to leave non-immersed utensils for an extended time as one may forget and use them).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/19/2014 1:44 PM |
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#680 How to Treat the Swap Meet
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Q. Is there any prohibition in swapping seasonal gifts that co-workers (mostly Gentiles) give to each other at a years end party?
A. Horav Shlomo Miller's Shlit"a opinion is that if the gifts being exchanged are not prohibited in benefit (such as religious articles from other faiths,) they can be swapped.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/19/2014 1:44 PM |
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#679 A Fine End Line
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Q. If you forget after December the 4th (to recite Tal Umotor) and the sidur instructs that you should say it at shma kolenu, where do you say it and what are the words you have to mention?
A. He should say Vesen Tal Umatar at the end of Shomea Tefila before Ki Ata Shomea Tefilas etc. (Mishna Berura 117: 16).
Shulchan Aruch (end of s. 117), Mishna Berura (ibid.) and many Poskim mention only Vesen Tal Umatar only, but it could be only an short form and the word Lebracha is included (Piskey Teshuvos ibid. n. 53.) Others outright add the word Lebracha (Kaf Hachaim 117: 37, Kitzur Shulcha Aruch 7.) However, Aruch Hashulchan (117: 6) and Shulchan Shlomo (117: 4) add also Al Pnei Haadama. Horav Shlomo Miller's Shlit"a opinion is to include this complete last sentence.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 12/19/2014 1:43 PM |
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#678 Brocho on Rain, Come Back Another Day
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Q. What happens when an Israeli visits chutz la'aretz does he stop saying tal umotor while here?
A. Poskim differ in their opinions. Most maintain that once he had already begun reciting Tal Umatar while still in Eretz Yisroel (he left after the seventh of Marchesvan) he should continue in Chutz Laaretz. (Birkei Yosef 117: 6, Yom Tov Sheni Kechilchoso 10: n. 12, Tzitz Eliezer 6: 38, Betzel Hachochmo 1: 62, Ishei Yisroel 23: 38, et. al.)
However, if he plans to settle or remain in Chutz Laaretz for an extended period of more than a year, Ishey Yisroel (ibid.) avers that he should stop saying Tal Umatar until the day 60 after the Tekufa. Nevertheless, Piskey Teshuvos (2: p. 876) asserts that if his family remains in Israel, even if he lives for an extended period he should continue reciting Tal Umatar in Shomea Tefila, until the day everyone else begins reciting in Birchas Hashonim.
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 12/19/2014 1:41 PM |
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#677 Motor Travel Trends
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Q. When I traveled recently to Eretz Yisroel I said Tal umotor librocho in Shemoneesre like everyone else… Was I to continue the same when I came back, since it was still before December 4?
A. Poskim disagree as to what to do if one returns to Chutz Laaretz before the 60th day after the Tekufa of Tishrei. Some rule that he should stop reciting altogether Tal Umatar. (Divrei Yatziv 1: 68, Sharaga Hameir 7: 148, Minchas Yitzchak 10: 9)
Others maintain that he should continue mentioning Tal Umatar in Shomea Tefila.(Yechave Daas 1: 73).
Horav Shlomo Miller Shlit"a agrees with this last opinion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/19/2014 1:40 PM |
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#676 Travel Rain Check
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Q. When I traveled recently to Eretz Yisroel, I said Tal umotor librocho in Shemoneesre like everyone else. Was that correct?
A. Poskim disagree in regards to the mention of Tal Umatar for someone residing outside of Eretz Yisroel who visits there temporarily. (Mishna Berura 117: 5) There are a number of variant scenarios to this question. If one traveled there after the seventh of Marcheshvan and plans to stay in Israel until after the day when we begin saying Tal Umatar in Chutz La'aretz, (December 4 or 5, or day 60th. After the beginning of the Tekufa of Tishrei) most Poskim agree that he should recite Tal Umatar like everyone else in Birchat Hashanim. The reason is that he is now in a place that requires rain and even more so if his place of permanent residence also requires rain. (Betzel Hachochmo 1: 62, Divrei Yatziv 1: 68, Ishei Yisroel 23: 37 et. al.) However, if he was planning to return before that day, some Poskim maintain that he should mention Tal Umatar only in the bracha of Shomea Tefila (Yom Tov Sheni Kehilchoso 10: 23, Teshuvos Vehanhogos 2: 55, Beer Moshe). Some opine that in this last case, (arriving in Israel after the seventh of Marcheshvan and departing before the 60th after the Tekufa of Tishrei) he is not required to mention Tal Umatar even on Shomea Tefila (See Piskey Teshuvos O.H. 117, n. 26).
Horav Shlomo Miller's Shlit'a opinion is that in all the above mentioned cases, he should recite Tal Umatar only in Shomea Tefila.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/19/2014 1:39 PM |
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#675 Making Sense of Sensors
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Q. Does one have to be careful when walking down a street on Shabbos to not activate motion sensor lights? I would have to remember to cross the street to avoid one.
A. Shemiras Shabbos Kehilchoso (23: 53) quoting Yesodei Yishurun (5: p. 160) prohibits entering through an automatic door operated by a sensor. A light likewise turned on would be similar. However when there is already enough light in the street and the additional one being activated by the sensor is unnecessary, it becomes a case of Pesik Reisho Delo Nicho Lei or a sure consequential act that provides no benefit, which Poskim permit when it is not intentional. Some Poskim would permit walking by the sensor even when the light provides benefit, if one closes the eyes (39 Melochos p. 1215.)
Horav Shlomo Miller's Shlit"a opinion is that one should try to avoid activating the sensor when possible and to cross over to the other side of the street. When that is not an option it is permitted, if it is unintentional.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 12/19/2014 1:37 PM |
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#674 Weighty Light Shaile
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Q. I'm doing my medical internship and I stay in the hospital overnight some days a week… Since I'm not married and I room alone, and I have an Internet security hook up with my residence, so I can turn on and off lights with a phone call. Can I make a brocho if I set my Menorah before and I turn it on by remote control?
A. Horav Shlomo Miller's Shlit"a opinion is not to recite a blessing via a remote controlled kindling, even if the menorah would fulfill all requirements (see prior question.) The reason being is that when one is not actually present there, it constitutes a deficient act of "Hadlaka" or lighting.
Although there are opinions that the blind light the menorah and recite a brocho even though they cannot see and enjoy the light (See Mogen Avrohom 675: 4, Maharshal 66.) The reason, as explained by the Aruch Hashulchan (O.H. 263: 9) and others is that the main mitzvah of Chanuka lighting is not enjoying and benefiting from the candles. This, as opposed to Shabbos candles, is actually prohibited in Chanuka candles. The main Mitzva and object of the Chanuka candles, is Pirsumei Nisah or the publicizing of the miracle, which could be achieved even by the kindling of the blind. Lighting via remote control, although Halachicaly it would be attributed to the one pushing the buttons, lacks Pirsumei Nisah.
Horav Shlomo Miller Shlit"a would recommend that you light a proper menorah in your car. Eat and stay there, to safely maintain the flames for at least a half an hour. (As explained in question 418 in this forum).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/19/2014 1:36 PM |
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#673 In the Light That We Know
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Q. I'm doing my medical internship and I stay in the hospital overnight some days a week. Can I use a sodium battery powered lamp (sometimes used for medical examinations) for Chanuka lights? How about a Halogen light?
A. In question 667 of this forum we mentioned that in regards to electric lights Beis Yitzchok (Y.D. 1: 120) opines that they could be used instead of Shabbos candles but not as Chanuka lights since they lack pirsumey nissah. Poskim offer other reasons why electric lights do not qualify. One being that there is no actual fuel present at the time of lightning; it is constantly being generated at the power stations (Pekudas Elozor O.H. 23, Shmiras Shabbos Kechilchoso 43 n.22, et. al.) Accordingly they would permit the use of a battery powered incandescent light bulb. However, some Poskim do not regard the tungsten filament as a wick (Maharshag 2: 107, Levushey Mordechai 3: 59). Most Poskim would not sanction the commonly used fluorescent and LED lights for Chanuka use.
Lehoros Nossan (11: 17) permits battery powered incandescent lights when in need and no other option is available, such as one hospitalized. Nitey Gavriel (Chanuk,a Teshuva 1) quotes Be'er Moshe's opinion, that one should light the incandescent light without a brocho.
Horav Shlomo Miller's Shlit"a opinion is also not to recite a brocho even on battery powered incandescent light.
The monochromatic yellow sodium lamp works by creating an electric arc through vaporized sodium metal. Although this lamp also contains a glowing filament, the focal light emanates from the vaporized sodium; therefore they are similar to fluorescents lights mentioned above.
Halogen lights are basically pressurized incandescent lamps, and the glowing filament provides the illumination.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 12/19/2014 1:07 PM |
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#672 The Three Days Phase
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Q. Is it true that you are not allowed to visit a sick person during the first three days of his illness? Why?
A. Shulchan Aruch (Y.D. 335:1) rules that close family members and friends visit the sick immediately, while others wait until three days have passed. Taz (ibid. 1) quotes Bach who explains that the reason is not to worsen the chole's mazal. We don't want to label him yet as a sick person, since he may just get well rapidly. The Talmud (Nedarim 40a) relates that Rabba would on the first day of illness refrain from telling anyone, so his mazal should not worsen. After three days have passed there is already an established chazaka status of being a choleh and should be visited by all.
However, if stricken with a severe life threatening illness and there is concern that he may pass away shortly, one can visit immediately when visiting is medically allowed. (Shulchan Aruch ibid.) The above also does not apply to people living in the same house. (See Rambam H. Avel 14: 5)
Horav Shlomo Miller Shlit"a stressed that even on the first three days there is no real visiting prohibition, it is more analogous to being a custom and if the sick will benefit from the visit it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/9/2014 11:07 PM |
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#671 Again and Again and No Gain
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Q. If someone is overly careful to pronounce the words of the shema properly and keeps on repeating them many times, trying to get it just right, is that not a hefsek?
Thank you
A. Horav Shlomo Miller's Shlit"a opinion is that it should certainly be avoided. One should train himself to recite the words properly and with the correct grammatical expression the first time. Additionally, it may occur that when repeating the word several times, in the end only part of the word will be recited properly or not at all, resulting in the non-compliance of the mitzvah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/9/2014 2:46 PM |
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#670 Your Money or Your Strife?
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Q. Can one take advantage of a sale that is given on a non-Jewish religious holiday or is it as agreeing to the spirit of the celebration? How about Black Friday?
A. Horav Shlomo Millers Shlit"a opinion is that seasonal sales do not have religious significance and are only secular business activities. Black Friday is only a reflection of the economic success expected, as opposed to "being on the red." Unquestionably, that seems to be the generalized custom today.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a,
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Posted 12/9/2014 2:45 PM |
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#669 Enlightening the Lighting
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Q. I will be traveling overseas on vacation G-d willing during Chanuka with my family and I have a few questions…
Can we appoint a shaliach back home to light for us? How about the time difference?
A. 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) 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 time of the person he is lighting for (see Moriah Year 26, 11-12, p. 73). However, Horav Shlomo Miller's Shlit'a opinion is that it is of no concern.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 12/9/2014 2:44 PM |
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#668 Shabbos – Chanuka Hotel
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Q. I will be traveling overseas on vacation G-d willing during Chanuka with my family and I have a few questions…
What do we do on Shabbat? (Chanuka in a hotel, see previous question)
A. Horav Shlomo Miller's Shlit"a opinion is that as in the prior answer it is best to light Chanuka candles in the restaurant if available on Shabbos, otherwise one should use an battery powered incandescent light (no LED) if they don't allow the use of actual candles. The batteries should be able to provide enough power for the light to remain on an hour after the shkiah (about one and a half hours of battery time) See next question in regards to naming a shaliach. Again he stresses how important it is to properly plan travel so it will not interfere with the lightning of the Chanuka menorah and hinder the mitzvah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 12/9/2014 2:42 PM |
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#667 An Electrifying Shaile
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Q. I will be traveling overseas on vacation G-d willing during Chanuka with my family and I have a few questions
In the hotel we will be eating our meals in the rooms or occasionally in an outside kosher restaurant, they don't allow lighting candles in the rooms and there are smoke alarms. Should we use an electric chanukiya? What about the brachos?
A. In regards to electric lights Beis Yitzchok (Y.D. 1: 120) opines that they could be used instead of Shabbos candles but not as Chanuka lights since they lack pirsumey nissah. Poskim offer other reasons why electric lights do not qualify. One being that there is no actual fuel present at the time of lightning; it is constantly being generated at the power stations (Pekudas Elozor O.H. 23, Shmiras Shabbos Kechilchoso 43 n.22, et. al.) Accordingly they would permit the use of a battery powered incandescent light bulb. However, some Poskim do not regard the tungsten filament as a wick (Maharshag 2: 107, Levushey Mordechai 3: 59). Most Poskim would not sanction the commonly used fluorescent and LED lights for Chanuka use.
Lehoros Nossan (11: 17) permits battery powered incandescent lights when in need and no other option is available, such as one hospitalized. Nitey Gavriel (Chanuk,a Teshuva 1) quotes Be'er Moshe's opinion, that one should light the incandescent light without a brocho.
Horav Shlomo Miller's Shlit"a opinion is similar, however in this case it is better to light proper candles in the restaurant before the evening meal.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/9/2014 2:41 PM |
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#666 The Flying Menorah
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Q. I will be traveling on vacation G-d willing during Chanuka with my family and I have a few questions
When traveling by plane, if the flight departs on the late afternoon (we leave home before plag) and arrives after midnight, and we stay in a hotel. How and where should we light?
A. 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.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 12/9/2014 2:38 PM |
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#665 The Ignoble Noble
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Q. If you are in a tzedaka appeal for a worthy institution where pledges are called out loud, are you allowed to pledge a very large sum to encourage others to give, when you don't have the intention or can't keep your promise?
A. Minchas Yitzchok (3: 97) addresses this question and quotes Maharsho (Suka 29a,b). There the Talmud mentions that a severe punishment is granted to those who promise publicly tzedaka and then do not deliver. Maharsho (ibid.) explains that we are dealing with community leaders whose intention is noble and aim to encourage the giving of others. Still it is deceitful, fraudulent and prohibited.
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 12/9/2014 2:36 PM |
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Important Numbers
