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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 788 Sign Language counts?
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Q. Re- question above (785) on twitting sefira on a phone. Would someone who can’t speak comply with sefira by using the sign language he always communicates with? Or if you are asked what is the sefira today, can you reply by counting with your fingers as we often do?
A. Horav Shlomo Miller’s Shlit”a opinion is that although twitting is indeed similar to writing and if you maintain that writing is like speaking, you would comply with sefira counting. (See question 785 above) However, you cannot use any sign language for sefira counting, since for the purpose of this particular mitzvah that requires actual counting, it is not considered as verbal counting.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/18/2015 4:36 PM |
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# 787 or ΨΠΖ or תשפ"ז
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Q. Would Rav Miller know why in the traditional Talmudic Hebrew or Aramaic we use letters for numerals, when that makes it so awkward for doing any math? Didn’t our sages ever make elaborated mathematical calculations?
Just wondering,
A. Horav Shlomo Miller Shlit”a pointed out that Hebrew numerals are similar to the Greek numerals in that they represent numbers using the letters of the Greek alphabet These alphabetic digits are also known by names; Ionic or Ionian numerals, Milesian numerals, and Alexandrian numerals. In modern Greece, they are still used for ordinal numbers. The fathers of Mathematics and Geometry such as Thales of Miletus, Pythagoras, Euclid of Alexandria, Aristotle and Archimedes all used that system of ciphers very productively and successfully.
The Perush on the Rambam (Kidush Hachodesh 18: 13) reveals that the word Gimatrya itself is of Greek origin. As the Talmud (Megila 9b) teaches: The beauty (wisdom) of Yefeth (progenitor of Yavan) will dwell in the tents of Shem, we did not have to reinvent what others formulated. See also Rambam (Kidush Hachodesh 2: 4 and 9: 6) that Beis Din would calculate the complicated cycle of the moon in the way astronomers did. Then again, Kedushas Hachodesh (p. 94) maintains that the Rambam is referring to our own astronomers, such as Shmuel.
Although modern, Hindu – Arabic digits may be easier to use, employing the traditional Hebrew numeral system did not at all prevent our sages from reaching great mathematical knowledge and scientific wisdom.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/15/2015 6:30 PM |
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# 785 # Sefira
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Q. During sefira I twitter a reminder in the early night to the members of our college students group to count sefira. It has happened that I have forgotten to count myself later on when I miss mariv in shul. Would I be yotze just with the writing of that twitter on my i-phone, if I intended that in case I forget later that should count?
A. Poskim disagree if writing is tantamount to speaking in regards to counting sefira. Kol Eliahu (30), Ksav Sofer (Y.D. 106) quoting Chasam Sofer, rule that even if writing is not generally equal to talking, in regards to counting sefira it is. Conversely, Birkei Yosef (489: 14), Mahari’a Asad (Y.D. 316), maintain the opposite. Even if writing is by and large considered like verbalizing, in sefira it is not since the Torah requests counting. (See also Teshuvos Rabi Akiva Eiger 29 and 30)
Since Poskim disagree, one who counted by writing should if able, count again articulating the count without a brocho, or someone else who has not yet counted should recite the brocho for him.
However if the day has passed, and he did not repeat verbally the count, Poskim maintain that he can still count the rest of the days with a brocho. The reason being that this situation constitutes a double doubt or sfek sfeko to be lenient. That is maybe the Halacha follows the opinion that after missing one day you have not lost the mitzvah, and even if you did, maybe writing is indeed the same as saying.(Mekadesh Yisroel - Sefirah 31, Mitzvas Sefiras Haome 44)
Horav Shlomo Miller’s Shlit”a opinion is that although for many mitzvos and prohibitions the writing on a screen may be considered only temporary or even not writing at all, (See question 383 in this forum in regards to erasing Hashem’s name from a screen, see also question 465 and 466 in regards to e-readers) however, as far as sefira is concerned it is deemed to be writing and the ruling above would prevail. Therefore the person writing the twitter would be able to count the rest of the days with a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/15/2015 5:37 PM |
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# 786 Do I Have To Spell It Out?
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Q. Does it make a difference (when twitting sefira, see prior question) if the twitter contains only numbers for the day to be counted (eg: today is day 36 = 5 weeks and 1 day Laomer. No words were used for the numbers?
A. Horav Shlomo Miller’s Shlit”a opinion is that since using digits is a normal way of counting, it would be the same as writing the count with letters. (See answer # 785 above) However, he would have to write “today is day so and so”, or “it is x days to the omer.” The writing has to appear on the screen of his phone and not be encrypted or just be sent.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/15/2015 5:24 PM |
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# 784 Face the Music During Sefira
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Q. Out of curiosity, if someone‘s death sentence will be carried out during sefira, does he count with a bracha?
A. See prior question. Chida (Avodas Hakodesh 7: 217) and others maintain that if one omitted counting one day of sefira, retroactively all the brochos recited would be considered in vain Accordingly it would befit that someone who knows that he won’t be able to finish the sefira, or will miss one day due to surgery or similar irrepressible situation, should listen to someone else’s brocho. However most Poskim disagree with the notion that the blessings would be retroactively lebatalah , since at that time he was still counting properly. Therefore one can recite the brocho of sefira until the day he misses. (Kinas Sofrim, Piskey Teshuvos 489: 22, Mekadesh Yisroel – Sefira 27, Minchas Oviv et. al.)
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 5/15/2015 5:01 PM |
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# 783 Don’t Count on Me?
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Q. A very ill patient who the doctors say could go into coma soon and is not expected to remain alive more than a week; can he still count sefira with a bracha?
A. Poskim rule that he can count even if it is likely that he may chas vesholom not be alive at the end of the sefira since he did as much as he was able to do in his condition. (Yad Yitzchok 2: 48: 2, Betzel Hachochmo 5: 45) Others add that it is not in the hands of the physicians to determine the end of a human life; that is only Hashem’s prerogative. Moreover, not counting with a brocho anymore may have a detrimental effect on his morale and will to live. That may indeed shorten his life. (Mekadesh Yisroel – Sefira 28).
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 5/15/2015 4:53 PM |
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#782 Read My Lips
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Q. Can someone count for a chole who can’t speak, if he is aware and just moves his lips?
A. Shulchan Aruch (O.H. 489 :1) rules that it is a mitzvah for each individual to count sefiras haomer for himself. Mishna Berura (ibid. 5) explains that although from the verse “usfartem lachem” (You shall count for yourselves) it would seem that sefira is different from any other mitzvah of speech, such as kidush or havdala, where we uphold that listening to others is tantamount to saying oneself, (shomea keone) however, some Poskim opine that they are the same and after the fact you comply just by listening. In Biur Halocho (ibid.) quoting the Pri Megodim, he rules that even after the fact, it is better to repeat the sefira by himself without a brocho.
As far as the brocho is concerned, Poskim agree that as in any other brocho, we say shomea keone. Ma’a se Rav writes that the Gra instituted that on the onset when praying with a minyan, one should recite the blessing for all present; subsequently each individual should count for himself.
Horav Shlomo Miller’s Shlit”a opinion is that in the case of a frail and weak patient you can certainly be lenient and count for him even if he is unable to move his lips. When he recovers he can continue to count with a brocho. Obviously both have to have the intention of complying with the mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/15/2015 4:51 PM |
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# 781 Stand Up And Be Counted
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Q. An aged individual who has a hard time walking and with effort stands only for shmonezrei, does he have to do the same for sefiras homer and the brocho before?
A. Although, besides the halacha that all mitzvah-brochos should be done when standing, there is a unique drosho on the posuk “Mehochel Chermesh Bakomo” (from the time the sickle is first put to the standing crop, D’varim 16: 9) that indicates sefirah should also be done while on foot, (Pesikta Emor, see Birkei Yosef 8: 2) however, it is only an “asmachta” (hint or intimation) and not a complete standard drosho. Therefore, after the fact you comply even when seating or lying down. (Shulchan Aruch O.H. 489: 1, Mishna Berura ibid. 6).
Horav Shlomo Miller’s Shlit”a opinion is that when possible, more effort should be placed on standing for the amida than for counting sefira.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/11/2015 4:58 PM |
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# 780 Good Hair Day
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Q. What is the reason we do the chalaka of a 3 year old on Lag Baomer?
A. It could be that this was done with the intention of being mechanech, educating and starting off the child on his very first mitzvos at a place that is a source for tefilos and is a Mokom Kodosh.
One may add that the kever of Rashb”i was chosen in these generations, following what Rava points out in Talmud (Makos 17b) that women should strive to have children that are comparable to Rabbi Shimon Bar Yochai. It could also be that Rabbi Shimon gave an opening to return for people who are not yet Baalei Teshuva by upholding the opinion that “dovor sheino miskaven” (an unintentional act) is sometimes permitted. That would explain why this festive occasion became so popular even by the yet non-religious.
The Chalaka would then be done on Lag Baomer the day his yorzait or the day he came out from the meara.(See Minchagei Tispores Rishono p.125, Hakoton Vehichosov p. 58, Nitey Gavriel - Pesach 3: ch. 58)
Horav Shlomo Miller Shlit”a pointed out that traditionally some would do the chalaka at other k’vorim of other tzadikim such as the kever of Shmuel Hanovi. He also made reference to the Medresh (Tanchuma – Kedoshim 14 and Yakut Shimoni ibid.615) that compares a child to the mitzva of Orlo, where after the first three years you enter the fourth one designed as “Kodesh Hilulim.” That being the time of his beginning in chinuch for mitzvos he can now perform. (See similar opinion in Arugas Habosem O.H. 210)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/11/2015 4:53 PM |
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# 779 The Hidden Light in Shabbos
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Q. If someone has a tattoo or for that matter anything written or drawn with ultraviolet ink or similar designs that will show, glow or change when exposed to u.v. light on his skin, his clothing or utensils he is handling, can he get close to the u.v. light source on Shabbos or Yom Tov?
A. Horav Shlomo Miller’s Shlit”a opinion is that the above is permitted, since the changes are only temporary while the subject reflects the u.v. light and are not visible anymore when he moves away. He compared it to an image in a mirror, that is obviously permitted.
Similarly, Minchas Shlomo (1: 10 : 6) Rav Moshe Feinstein zt’l (often quoted) and other Poskim also permit the use of gray-glasses that dim on the sunlight, see Piskei Teshuvos (320 :fn. 38.)
Today, armbands or wristbands that are coated with reflective materials that glow in the dark when a car’s headlights shine on them directly are highly recommended by all specially when walking outside on Shabbos nights. However, see question above in regards to strip-thermometers, where some Poskim expose differences and prohibit their use
See also question 220 in this forum in regards to wearing on Shabbos a raincoat that has a hidden pattern of colored flowers that become only visible when the coat gets wet in the rain, and disappears when it dries. Horav Shlomo Miller's Shlit"a opinion is that if you wear the coat without specific intention of the fabric changing or showing hidden designs when it becomes wet, it is permitted to use on Shabbos.
See also question 23 in regards to why it is permitted to use during Shabbos diapers with an indicator that changes color when wet.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 1:38 PM |
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# 778 Don’t Lag Behind
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Q. If the father keeps the minhag Hoari and does not shave even on Lag Baomer, can he still do the chalaka on Lag B. for his child?
A. Poskim permit for someone who follows Minhag Ariza”l to do the chalaka of his son on Lag Baomer since the Ariza”l himself did so.(Shulchan Hatohor 260: 8, Kaf Hachaim 100: 13,Birkei Yosef 493: 6) Minchas Elozor adds that the minhag Ariza”l from the onset was only meant for the great and Baalei Kabbolo, and not for children.
Horav Shlomo Miller’s Shlit”a position is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/8/2015 1:36 PM |
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# 777 A Makah of Chutzpah?
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Q. Reuven, a Ben Torah, unable to travel that day to his regular Kollel, decided instead to learn in his local Beis Midrash where he pays membership dues. He arrived on time for First Seder and sat in what looked like a vacant seat next to a wall, connected his computer to the electric socket, and began researching the sugya that he was learning.
An hour later, Shimon, a Talmid Chacham from a different city, who commutes daily to this Beis Midrash to serve as a Rosh Kollel for one of many Kollels using this Beis Midrash, whose Kollel pays to use space in this Beis Midrash, came into the Beis Midrash, and there are still seats vacant.
Shimon: Are you sitting here today?
Reuven: Yes. For First Seder.
Shimon: That is my seat, my Makom Kavua.
Reuven: That's nice.
Reuven initially refuses to move.
Shimon: You are a little Mechutzaf.
Reuven, not wanting to cause a row in the Beis Midrash, moved to a vacant seat in front of that one, leaving his computer plugged in, after ascertaining that it would have remained vacant. As he moved, he tells Shimon:
Reuven: It is a little Mechutzaf to arrive an hour late and ask someone else to move.
Question #1: Should Reuven have immediately moved, or should Shimon have sat elsewhere?
Question #2: Who is a bigger Mechutzaf, Reuven or Shimon?
A. Horav Shlomo Miller’s Shlit”a opinion is that in principle, if you are sitting on a place and someone demands you give it up and sit somewhere else since this is his makom kavua, you may demand from him to prove his claim, given that you are the muchzak and have possession, as in any other property rights disagreement.
However, good middos and common sense should prevail, especially when engaged in learning Torah.in a Mokom Kodosh, where “Da Lifnei Mi Ato Omed” is of the essence.
Truthfully, the real winner and lesser “mechutzaf” is the one who shows to possess the best middos, nobility and refinement of character.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 12:51 PM |
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# 776 Solid Blessings
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Q. Is there a difference (for brocho achrono) between the time of digestion for solids, which is usually 72 minutes, and that of liquids?
A. Shulchan Aruch (O.H. 184: 5) rules that there is no difference between eating solids or liquids and one should recite the Brocho Achrono as long as he is not hungry or thirsty which is usually the for seventy-two minutes
.See question 32 in this forum were we wrote in regards to drinking coffee during Shavuos night. Mishnah Berurah (185 - 17) writes that as long as the individual who has recited a brochoh, has not diverted his attention and keeps his intention on continuing drinking (even if the food or drink has been already digested) he does not have to repeat the brochoh. However the responsa of the Shoel Umeshiv (Tom. 5-23) states that if more than a half an hour passes after finishing each cup he should recite anew (comparable to the four cups of the Seder). Similar is the opinion of Chukei Chaim (s-1), who maintains that after a lapse of two hours he should repeat the brocho, especially if he has to leave his place of learning and prepare a cup in another room.
Horav Shlomo Miller Shlit”a is of the opinion that if one has finished his drink and now engages in learning, it would be considered heseich hadaas (divertion of attention) and a new brocho should be recited when he decides to drink again. As for the brochoh achronoh responsa Minchat Itzchak (5 -102) opines that the time for digestion for liquids is rather short and one should recite that brocho immediately after he finishes drinking.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 12:43 PM |
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# 775 Burning to Make a Brocho?
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Q. If someone suffers from reflux sometimes hours after finishing a meal, can he still say the brocho achrono then?
A. Shulchan Aruch (O.H. 184: 5) rules that one should recite Birchas Hamozon until the food he consumed has been digested and his is now hungry to eat more. Magen Avraham (ibid. 9) and Mishna Berura, (ibid. 20), Kaf Hachaim (ibid. 28) and many others maintain that this normally takes seventy-two minutes. Poskim opine that if he is not hungry yet he can still recite until six hours after eating (Hilchos Ketanos, Chaye Adam 145, Yavetz in Mor Uketzia ibid., Otzar Halochos (p.479 n. 42 etc,)
Horav Shlomo Miller’s Shlit”a opinion is that the reflux is not necessarily the regurgitation of the undigested food still in the stomach. It could be that the reflux is constituted of only acidic leftover fluids left after the digestion. (A medical opinion supported by Dr. Shorser and others) In that case it would depend on whether the person is already hungry again or no. When not clear or in doubt one should maintain the seventy-two minutes as the rule.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 12:39 PM |
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#774 The Seven-Week All Inclusive Holiday
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Q. Why is Sefirat Haomer mentioned in the parsha of the Moadim when it is not a Yom Tov?
A. Although the days of Sefirah do not carry the sanctity of Yom Tov or even Chol Hamoed, they are permitted in work and do not have any special daily sacrifices or tefilos, still they are attached and joined both to Pesach and Shavuos. The Ridvaz (4: 1327) explains that we do not recite Shehecheyanu on counting Sefira since it constitutes the days of preparation and groundwork for Kabalat Hatorah on Shavuos and we do recite that brocho then. It is also remarkable that the Torah does not mention the reason or historical background for Shavuos as it does with the other Chagim. However, it does name this Yom Tov “Shavuos”, presumably because the essence of the festivity lays in the preparation and “Hachonos” for the Yom Tov done during the weeks of the Omer. As the pasuk reads “Veasisa Chag Hashevuos”, the Yom Tov requires “making” and all that is done during the weeks of Sefirah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 12:24 PM |
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#773 Counting On the Women
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Q. Is it recommended for a woman to count Sefirat Haomer?
A. Mishna Berura (489: 3) quoting Magen Avraham writes that although women are exempt from the mitzvah of Sefirat Haomer as it is time sensitive, they have already accepted it as an obligation. However, Mishna Berura presumes that in his own districts and settlements, tradition has it that women do not count Sefirah at all. He also quotes Shulchan Shleimo that the ones that do count, do not recite a blessing, since it is likely that they will forget one day to count (since they do not regularly daven Maariv) and some may also not understand the meaning of the count.
Those who follow the Sephardic tradition maintain in general that women do not recite a brocho on mitzvos they are exempt of doing. (Rambam – Temidim 7: 22, Shulchan Aruch O.H. 587: 6) Not only would the brocho be in vain, also in the particular case of the counting of the Omer, they are enjoined not to count at all, following the Zohar (Raya Mehemna – Emor p. 97) that the days of Sefirah are not auspicious for them. (Yabia Omer 2: 30: 4, Yalkut Yosef – Sefiras Haomer p. 416, Chagim Uzmanim p. 259.)
However women who follow Ashkenazi traditions do recite brochos on mitzvos they are exempt (Rabenu Tam, Remah - Shulchan Aruch O.H. 587: 6.) Although, Pri Megadim maintains that this applies only to mitzvos were an action is involved as Lulav and Shofar and not verbal mitzvos like Sefira, many Poskim disagree. It should also be noted that Ramban’s (Kidushin 34) position is that Sefirat Haomer is not a time sensitive mitzvah since it is part and parcel of the Yom Tov of Shavuos or depends on Pesach. (See next question)
Horav Shlomo Miller’s Shlit”a opinion is that women who desire to comply with this mitzvah and are steadfast in its constancy, can do so and with a brocho. (See similar opinions quoted from Horav Eliashuv zt’l in Hilchos Chag Bechag and Horav Ch. Kanievsky Shlit”a in Dole Umashke and Piskey Shemuos p. 16)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/6/2015 10:28 PM |
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# 772 A Mourner On Fire
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Q. Can a Avel attend a Lag Baomer party by the fire where there is singing? Can he join in the dancing? Can he stay if instrumental music is played?
A. Nitey Gavriel (Pesach 3: 58: 15) rules that a mourner during the year of avelus is permitted to attend a Lag Baomer seuda (based on Remoh Y.D. 391:2) and also to partake on the singing and praising, but not on the dancing. He should also avoid attending if instrumental music is played. A similar opinion is found in Mekadesh Yisroel (Sefira 109). Other Poskim (Zichron Yitzchok p. 218, Lev Dovid 267) do not permit attending the seuda unless he was invited to say divrei Torah.
Horav Shlomo Miller’s Shlit”a opinion is similar to the Nitey Gavriel above, though he points out that the seuda should take part on Lag Baomer itself and not in the night after.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/6/2015 10:15 PM |
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# 771 Nisht Shein
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Q. May one get a tattoo using ultraviolet ink that can only be seen when it shines under u.v. light?
A. See prior question (# 769) in regards of writing with u.v. or invisible ink on Shabbos. Horav Shlomo Miller’s Shlit”a opinion is that in regards to the prohibition of tattooing, the opinions of the Poskim would be similar, and it would be prohibited at least rabbinically.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/1/2015 6:03 PM |
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# 770 Baruch - Hashem for Translation
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Q. For the purposes of kiruv, I want to initiate unaffiliated Yiddin into reciting brochos, by saying them in English….What is the translation of the first word of a brocha? Is praised acceptable?
Is the Shem Havayah translated or the Shem HaAdnus? Is the Targum Sevim's (Septuagint) translation the Shem Havayah (a simple Greek word rendered into English) "The L-ord" acceptable? What is the translation of Elokanu?
A. There are two common acceptable translations for “Boruch Atto”, the most common being “Blessed are You” (Art Schroll, Metzuda et. al.) an adjective expressing tehila or praise, based on Avudraham, (p.33) Sefer Hashroshim (erech Berach, p. 49.) Even Ezra (Shemos 18: 10) and most Rishonim (Avodas Hatefilo p. 19) Others translate “Boruch Atto” as a noun or title “You are the Blesser” similar to “Rachum” the Compassionate (Nefesh Hachaim. 2: 2, Michtav M’Eliahu 3 p.273)
Other interpretations to the term “Boruch” have also been offered, such as kneeling down. (Genesis 24 :11.) Another use of the root of baruch is the Hebrew word "L'ehavrich" which refers to taking a vine and putting part of the growing branch under the ground so that it may sprout roots. Thus it would reflect that Hashem lowers Himself to this world and plants, as if it were, in it. (R’ Baruch Halevy) The word may also be related to the expression “Breicha” as a spring or pool, meaning that Hashem is the spring and source of all.
In regards to the names, some translate the Ha-vayah as L-ord (Birenbaum et. al.) most contemporary translations use the name Hashem and Elokenu as our G-d.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/1/2015 5:59 PM |
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# 769 Writing Worth a While
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Q. May one write on Shabbos with ultraviolet ink?
R. A. Shulchan Aruch, (O.H. 340: 4) rules that even though the melacha or biblically prohibited labor of kosev (writing) is violated only with permanent script, our sages prohibited also temporary writing. Therefore, it is forbidden to write in sand, in spilled liquid that is lying on a table or in the frost on a window
The Talmud Yerushalmi, (Shabbos ch. 12) mentions that people would send secret messages by writing with "Mei milin" (an ink that is not initially legible). Subsequently, they would pour specially formulated “mei afotzim” liquid on the paper, and the message would become legible.
The Yerushalmi then rules that pouring the ink violates a Torah prohibition on Shabbos because it makes the writing legible. Whether the first step violates Shabbos is disputed by Poskim. Har Tzvi (Yoreh Deah 230) rules that it is a Torah violation, while Pri Megodim (Mishbetzos Zahav 340:3) in regards to liquids that only became visible when heated, rules that it is prohibited only rabbinically. (See also Avnei Nezer 203, Machaze Eliahu 65, Minchas Yitzchok 7: 22, Shmiras Shabbos Kehichoso 40: 3, and also different opinions in regards to thermometer-strips that show written degrees of body temperature as it changes when placed on the skin, Nishmas Shabbos 7: 170, Nishal Dovid O.H. 9 etc.)
Horav Shlomo Miller’s Shlit”a opinion is that writing with ultraviolet sensitive ink is similar and would be prohibited at least rabbinically.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/1/2015 5:54 PM |
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Important Numbers
