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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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#664 A Psak on a Hefsek
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Q. Does one have to wash his hands again with a beracha after going to the bathroom in the middle of a seudah?
A. Mishna Berura (164: 12) quotes different opinions whether one should recite a brocho after washing hands (with a keli as in the beginning of the meal) when attending one's needs during a seuda. He rules that after a bowel movement, soiling one's hands or abandoning the seuda, a brocho should be recited. However, after only urinating or just touching covered areas of one's body, netilas yadaim is required but without a brocho. Chaye Odom's (40: 14) opinion is that washing with a brocho is necessary when touching urine.
Horav Shlomo Miller Shlit'a pointed out that a brocho should only be recited if one is planning to eat an eggs size of bread when continuing the meal (See Mogen Avrohom 170: 2)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/9/2014 2:28 PM |
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#663 Everything in the Kitchen Sink?
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Q. Shalom U'bracha,
I think I heard a shiur some time ago from HaRav Shlomo Miller Shlita that on pesach you cannot use a kitchen sink, even for cold water, if you do not kasher it, because of a gezaira you will use it for hot water, which would be a problem.
What is the halacha then for using a sink in a non-kosher cafeteria which assumingly was used for tarfus at some point, is it a problem to use for cold water, is there such a gezeira? (ie filling up a urn) or is it only for pesach that we are so makpid.
Thank you so much.
A, Horav Shlomo Miller's Shlit"a opinion is that regardless of chometz during Pesach or any other non-kosher food prohibition, you are allowed to take just cold water from a non-kosher sink even in a cafeteria (where there is no Marais Ayn) if the utensil you use is kosher, cold and you don't put it down. The gezeira applies when used constantly or frequently but not for an occasional use.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/9/2014 2:26 PM |
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#662 An Aliya for a Holy Neshama?
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Q. We find among the Rishonim the expression "Ben HaKadosh" in reference to someone who is a son of someone who was killed 'Al Kiddush HaShem'. I have attached a PDF file that contains some sources to that effect
Question: Although it is written in Sefer Chassidim that one should not refer to oneself in this manner, and the MaHarshal says that we do not write thus in a Get; when calling someone to the Torah, do we indeed, or do we not, call him 'Ploni ben HaKadosh Ploni'?
A. Horav S. Z. Auerbach zt"l (in his Hagada shel Pesach p.402, Bishviley Hakedusha p. 19) writes that in principle even Moshe Rabbenu would be summoned to the Torah as Moshe Ben Amram, without any titles. He explains that the fact that we call someone with the title rav or horav when given an aliya, is only to ascertain that he is not G-d forbid a Tzduky, rather he belongs to the Kat of the Rabbanim. (See also Leket Yosher O.H. 30)
However other Poskim mention different titles to be added to one given an aliya, such as when the Gabay calls his own father to the Torah and adds the title Avi Mori (Aruch Hashulchan Y.D. 242: 15, Ben Ish Chai, Pischei Teshuvo ibid.) or Chover, for someone who has memorized a large amount of the Talmud (Halichos Chaim p.144)
See also Bais Ovi (5: 56) on different traditions when summoning a Rosh Yeshiva or Chassidic Rebbe to the Torah.
Horav Shlomo Miller's Shlit'a opinion is that indeed if there is such an established tradition already you follow it, however, you don't add titles that are nor regularly used in that particular kehila
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/28/2014 12:11 PM |
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#661 A Matter of Record II
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Q. One more question. A while ago you wrote about recording a class / lecture (question 627 Q. I am a student in a secular university. They have a policy of religious accommodation and if requested, they record classes given on religious holidays so that the religious student can listen to the class after the holiday.
Is this permitted as they are working on Yom Tov for me? The answer was. Horav Shlomo Miller's Shlit"a opinion is that there is a reasonable standpoint to be lenient in the fact that this case contains a possible "sfeik Sfeiko" or double doubt. Firstly, it is quite possible that in the taping of the lecture no significant Shabbos prohibition has been done. The lecturer is talking to a recorder that is already on and the device could have been set and prepared before Yom Tov began. Additionally, as you pointed out there may be also other non-Jewish students that could benefit from the taped material and the recording was done also for their benefit.)
You wrote it is OK on Shabbos. Is it the same if a Jew recorded it?
Thanks so much.
A. Horav Shlomo Miller's Shlit"a opinion is that it is not permitted when it is recorded by a Jew.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/28/2014 12:08 PM |
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#660 And All your Deeds Are Recorded II
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Q. Thank you very much.
I would like to clarify something that you wrote in [answer 648(b)].
You wrote that the camera records whether you are in front of it or not.
Many of the new cameras have a motion detector and will only record if one is walking in front of the camera. In fact there is a symbol that appears on the screen when something is moving.
Secondly, you wrote it is better to keep both systems off. Do you mean the screen off even if not recording the system should be unplugged?
A. The four grounds for the leniency of most Poskim in the use of security cameras enumerated in question 648 do not necessarily apply on all cases. Reason b, as you mentioned, only applies to that type of cameras that record constantly. However the other causes still apply.
When the screen and the recording equipment are turned off, if the sensor remains on it will activate just the immediate circuits. Since this is of no consequence and it has no practical use, as it is just having electricity move along the wires and components of the circuit, and if one does not have any intention of it happening, Horav Shlomo Miller's Shlit"a opinion is that it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/28/2014 12:06 PM |
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#659 Perpetual Reprisal
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Q. When we express, either through writing or speaking, the Tefillah "Hashem Yinkom Damo", what are we asking for? That the murderers be punished? What if the murderers are already dead or have been killed? What additional vengeance are we praying for?
A. Zohar (Vayero p. 107) and Rambam (Teshuvo 3:6) rule that the chastisement for the total and ultimate reshaim and evildoers is eternal.
Therefore, Horav Shlomo Miller Shlit"a pointed out that the punishment for the wicked who tortured or murdered innocent kedoshim, truly only begins after their demise.
Additionally it can affect subsequent generations of their descendants.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/28/2014 12:04 PM |
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#658 Pray Tell, What Did I Say?
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Q. I have, as everyone else already said Mashiv Haruach more than thirty days, but I still find myself when I lose concentration saying Morid Hatal (I davn sefard), If I can't remember what I said, do I have to repeat shmoneiesreh?
A. Horav Shlomo Miller Shlit"a pointed out that you don't have to repeat the Amida for two reasons. Firstly Shulchan Aruch (O.H. 114: 5) rules that during the rain season if one forgot to recite Morid Hageshem but said Morid Hatal as he is used to, he complies after the fact and does not have to repeat the Amida. Secondly, the thirty-day chazaka period mentioned by the Remoh (ibid. 8) is effective also in removing the prior existing chazaka of not saying Morid Hatal and creates at least a balanced doubt that Mashiv Haruach was said. That suffices to comply after the fact.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/21/2014 1:28 PM |
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#657 Kashes on the Keshes.
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Q. Is there a minimum shiur of rainbow that has to be seen in order to make the beracha… (in regards) to the number of colors?
A. Ya'aros D'vash (drush 14) quoting the Zohar explains that there are two kinds of rainbows to be observed. One is the result of the natural phenomena of the refraction of light; the other is an uncommon one that reminds us of the covenant that Hashem made with His creation after the Mabul. S'forim debate the meaning of the Ya'aros Dvash, some assert that the difference rest in the number of colors present or the reversal of the order of them.
However, we customarily do recite a brocho for the common rainbow we see after the rain. The Zohar (Pinchas p. 230) does mention three basic colors and explains their symbolism. Rabenu Bachya (p. Noach) presents a similar idea of three basic colors, which seem to be the three primary colors, red, green (or yellow) and blue (see also explanation in Mitzion Orah p. 69).
Horav Shlomo Miller's Shlit"a opinion is similar to the prior question. If most people would recognize the phenomenon as a rainbow, a brocho can be recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/21/2014 1:27 PM |
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#656 A Rainbow Shiur
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Q. Is there a minimum shiur of rainbow that has to be seen in order to make the beracha or is any small amount enough (in length or in number of colors)?
A. Poskim disagree; Biur Halocho (229: 1) queries whether in order to recite a brocho on a rainbow one needs to see the full semicircle or even part of it is enough. Teshuvos Vehanhogos (O.H. 3: 76) rules that since Biur Halocho remains uncertain, as in every Sofek brocho (doubtful blessing) no brocho should be recited. Vezos Habrocho (p. 156) maintains that if only a small part is missing, a brocho can be recited.
However, other Poskim aver that even part of the rainbow is after all enough to bring to memory the established covenant and therefore suffices for a blessing (Chazon Ovadia p.473 quoting various other Poskim, Yalkut Yosef 3: 229:1, P'ninei Halocho p.227, Nesivei Halocho 229: 1)
Horav Shlomo Miller's Shlit"a opinion is that if it shows the curvature of an arc, and as long as most people recognize it as a rainbow and call it so, one can recite a brocho over it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/21/2014 1:25 PM |
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#655 A Sharp Shaile
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Q. Can I use a metal or stone knife sharpener for fleshig and milchig knifes? Do they require tvila?
A. Poskim permit using the same sharpening stone or steel for meat and milk knifes and utensils even when used that day (Ben Yomo) and even if the sharpening creates enough heat that reaches the Yad Soledes temperature (about 45°C). However they should be clean, but could be slightly wet. (Shevet Hak'hosi Y.D. 192 - Moriah, year 16: Av: p. 88, quoting Horav Y. N. Karelitz Shlit"a – Ohel Yaakov 92: n. 72.)
They do not require immersion in a Mikva since they don't come in contact directly with food.
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 11/21/2014 1:24 PM |
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Important Numbers
