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#584 Missile Interruption
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Q. We live in Yerusholayim. About 35 minutes ago, the air-raid siren went off and we exited to a protected area. While there, Boruch Hashem, instead of getting panicky, we discussed some shailos:
What does one do if the siren goes off in middle of the Amidah? Is the threat of a missile attack as dangerous as that of a scorpion creeping up one's leg? Does it depend where in the country we are, where the missiles fall every ten minutes or every couple of days? On the other hand, every missile has an address, so the chances of getting hit or being missed should be equal everywhere.
A. Horav Shlomo Miller's Shlit"a opinion is that the chances of being (l"o) injured from the Gaza missile attacks in Jerusalem are minimal and one should not interrupt the amida because of them.
I did hear that local Poiskim permit people that have great difficulty to concentrate in the tefilah, to interrupt and seek shelter when the air-raid siren goes off. See Mishna Berura and Biur Halacha (104: 3), and Teshuvos Vehanchogos (O.H. 35) in regards to go to another location in the middle of the amida when a child is crying.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 7/17/2014 10:33 AM |
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#583 Not so Fast
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Q. I'm taking antibiotics and I also suffer from reflux and find it hard to fast, do I have to fast on the 17 of Tamuz?
A. Shulchan Aruch (O.H. 554: 6) rules that an ill person does not have to fast on the lesser days of ta'anis since the Sages did not institute fasting in cases of illness. Mishna Berura (ibid. 11) defines ill as one that is weak and in pain, even if not in a life-threatening situation. The Poskim debate whether there is a point for one in such condition to partially fast. Some maintain (Aruch Hashulchan 554:7, Kisvei Hagrach 45, Avnei Nezer O.H. 540) that since the Sages did not institute fasting, there is no mitzvah or reason to fast part of the day or eat less than the shiur (quantity needed to transgress.) Others opine that in principle the ta'anis remains in place (Maharam Shick O.H. 289 quoting Chasam Sofer.)
Horav Shlomo Miller's Shlit'a opinion is that if one is not actually in pain although he has a medical condition or disease and is taking medicine, if his illness is controlled and fasting will not aggravate the ailment, after consulting with his doctor, he can fast for as long as he does not feel sick, experiences pain or becomes weaker than expected in a day of fasting.
All Poskim agree that even when permitted to eat one should not indulge in unnecessary delicacies and culinary treats in that day (Mishna Berura ibid. 5).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 7/17/2014 10:31 AM |
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#582 All is Good.
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Q. A parve soup in a meat pot, with a milk plastic ladle. no kli is ben yomo.
what is the status of the soup, pot , and ladle?
Horav Shlomo Miller's Shlit'a opinion is that all are kosher (See Y.D. 94: 4)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 7/17/2014 10:28 AM |
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#581 Fast or Feast?
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Q. Can I still shave and hear music on the night prior to the fast (of 17th of Tamuz) since the fasting begins in the morning?
A. Igrois Moshe (O.H.1: 168, 4:112) explains that whether the prohibitions of the three weeks such as shaving and avoiding marriage ceremonies apply already at the night of the seventeen of Tamuz, depends on a disagreement of Rishonim (Riff and Ba'al Hamaor) if we recite "anenu" on the maariv tefilah. He rules that in case of need one may be lenient and perform marriages.
However many Poskim disagree such as Chida in Chaim Shoal (24) in regards to not reciting Shehecheyanu from that night onwards, Maharsham (551: 2) Halichos Shlomo (13: 1) Eishel Avrohom (551) et. al.
Horav Shlomo Miller's Shlit"a opinion is that indeed one should begin the three week mourning period and all the traditions involved from the night of the Shiva asar betamuz onwards. (In case of great need, Sheva Brochos or Pidyon Haben, one should ask a competent Rabbi)
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Posted 7/17/2014 10:27 AM |
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#580 Is Aron a Person?
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Q. Sometimes there are only 9 people showing up at shul. The problem is that they lock the doors every hour on the hour so if we dont get a minyan, lets say at 8 AM, there is no chance to get a minyan since we have to leave by 9 AM.
Can we open the Aron Hakodesh? What is the halacha? Is there any leniency being that we are in jail?
A. Rav Huno (Brochos 47b) mentions that nine people and the Aron (Hakodesh) join together to create a minyan. However Rav Nachman questions the above saying: Is the Aron a person?
Indeed you cannot use the Aron Hakodesh as a tenth person for a minyan.
Horav Shlomo Miller Shlit"a suggested that even if you are unable to gather a minyan you should all daven in the shul provided and preferably maintain the Aron Hakodesh open during tefilah. This may help you pray with more intention and kavanah. Hashem should hear your tefilos.
Rabbi A. Bartfeld as revised By Horav Shlomo Miller Shlit"a
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Posted 7/17/2014 10:25 AM |
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#579 Oversee the Dentifrice?
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Q. Is Colgate Toothpaste Kosher? Is there a problem using it although there is no hashgacha on the package?
Are any brands specifically not kosher?
A. Har Tzvi (Y.D. 95) permits toothpaste that has a non-kosher ingredient such as glycerin mixed into it. Although we only permit a prohibited ingredient in a mixture (Y.D. 103: 2), when that ingredient is totally inedible, which is not the case with toothpaste, still toothpaste is usually not swallowed and it is not considered food. Similarly Rivavos Ephraim (2: 10) quotes Horav Moshe Feinstein zt'l that permits use of regular toothpaste without kosher certification, to what he also agrees. Emes Leyakov (note 40) permits non-kosher ingredients if they are the minority of the toothpaste mixture (we do not require shishim.) However other Poskim are stringent since toothpaste after all is not totally inedible (Sefer Hakashrus 21: 49, Mishne Halochos 9: 154)
Rabbi S. Fishbane, Kashruth Administrator of CRC points out that there has been lately a concern on a recent change on toothpaste formulation. Traditionally, the main ingredient after water was the abrasive calcium carbonate or chalk, which is clearly not edible. Since the majority of the toothpaste was an inedible item Poskim permitted it. In recent years, calcium carbonate was replaced with hydrated silica (a sand product) as the abrasive and it seems to be not the majority ingredient anymore. He therefore advises to:
1) Only buy toothpaste with reliable kosher certification.
2) Review the ingredient panel and only buy the toothpastes that do not contain any glycerin.
3) Choose the ones that have the glycerin listed towards the end of the ingredient panel.
4) Buy any brand and type, based on the opinion that doesn't consider toothpaste a food item.
A Guide to Kosher (web site) quotes the following e-mail from Colgate: "If you are concerned for religious reasons, we recommend the following toothpastes which only use synthetic glycerin: Colgate Junior Toothpastes, Colgate Winter Fresh Gel, Colgate Great Regular Flavor (2.7oz only), Colgate 2-in-1, Colgate Fresh Confidence with Whitening Toothpaste, Colgate Herbal White Fresh Mint Toothpaste, Colgate Sparkling White Cinnamon Spice Gel and Colgate MaxFresh Toothpaste." Colgate also has an online Product Guide for Vegetarians
(The above information may not be up to date anymore and should be rechecked)
Horav Shlomo Miller's Shlit"a opinion is that it is certainly better to use kosher-supervised toothpaste or at least a brand that we know contains only acceptable glycerin. However in need you can still rely on the accepted heterim mentioned above, since toothpaste is not a food item and even if unintentionally ingested it would be "shelo kederech achilo" or not in the common way of consumption.
Rabbi A. Bartfeld as revised By Horav Shlomo Miller Shlit"a
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Posted 7/17/2014 10:25 AM |
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#578 A Sweeping Shaileh
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Q. I have a mulberry tree next to the side entrance of my home and the mulberries fall on the paved entrance. They can cause a mess on the carpets when someone steps on them and enters the house. Can they be swept with a broom on Shabbos since the cemented path is like karka merutzaf?
A. Biur Halacha (337: 2) rules that nowadays it is permitted to sweep floors that are wood covered, tiled, marbleized or cemented since most floors in houses are finished. Therefore there is no reason to decree a prevention ban, to avoid sweeping unfinished grounds. This would inevitably result in "Ashvuyeh Gumos" – filling in holes in the ground with dirt, which constitutes a biblical Shabbos violation.
Horav Shlomo Miller Shlit"a pointed out that Horav S. Z. Auerbach zt"l in Shulchan Shlomo (337: 2) permits sweeping a paved uncovered courtyard since it is seen as an extension of the house. However, he debates whether the same would apply to only a cemented path when most of the courtyard is unpaved. He therefore suggested using a soft broom to remove the mulberries.
He also advises that when sweeping a cemented path one should avoid sweeping over the gaps of the expansion joints between concrete slabs, as you may be filling or sealing them.
Rabbi A. Bartfeld as revised By Horav Shlomo Miller Shlit"a
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Posted 7/17/2014 10:20 AM |
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#577 Yonge but Grown Eruv
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Q. My friends are coming in from Israel and want to know if there is an Eruv where I live please. 5XXX Yonge Street, Toronto, Ontario, Canada (Between Finch Ave. W. and Sheppard Ave. W.)
A. Rabbi Akiva Steinmetz Shlit"a (Rabbi in charge of the Toronto Eruv) indicated that your location is within the boundaries of the Toronto Eruv. (See map and limits on the Toronto Eruv web site and up to where you are permitted to carry)
Horav Shlomo Miller Shlit"a mentioned additionally, that you should be careful to check on the Frum Toronto website on any Shabbat to ascertain that the Eruv is functional.
Rabbi A. Bartfeld as revised By Horav Shlomo Miller Shlit"a
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Posted 7/17/2014 10:19 AM |
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#576 Windows to the Moon
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Q. Can someone stay inside as say Kidush Levanah by seeing the moon through the window if it is too hot or too cold outside?
A. The Remah (O.H. 426: 4) rules that one should not recite Kidush Levono underneath a roof. Mishna Berura (ibid. 21) explains that the reason is because we are engaged in receiving the presence of the Shechina and it is customary to leave one's home to welcome the presence of kings. Mishna Berura adds that if someone is ailing or not feeling well, the streets are not clean or is afraid for his safety in that neighborhood; he can recite this brocho inside while seeing the moon through the window.
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 7/11/2014 11:43 AM |
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#575 Interrupting Kidush
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Q. If someone is in the middle of saying the bracha of Kidush Levanah and someone else approaches him and tells him Shalom Aleichem can he respond or is it a Hefsek?
A. Shulchan Aruch (O.H. 66: 1) rules that in the middle of the brochos of Shema one is allowed to reply a sholom greeting to an individual that merits respect and honor such as an elder or a Talmid Chochom (Mishna Berura ibid.3). However, Mishna Berura (ibid. 2) also rules that since our custom is not to salute others during davening and people do not get offended if you don't return their greetings since they understand that you are in the middle of a brocho, therefore it is prohibited to interrupt and return sholom. Avnei Yoshfeh (O.H. 50: 3) adds to the above that the expression of sholom in Kidush Levono is not a greeting that would require an answer at all. It is mainly to appease the one next to us for saying loudly "Tipol Akechem Eimassa Vephachad", thus expressing that we are not addressing him.
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 7/11/2014 11:42 AM |
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#574 The Kulanu-Kitchen, Kosher-Kettle
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Q. I share a kettle with a group of people. It has been brought to my attention that someone in the group may have poured hot water from the kettle into a cup containing a non-Kosher substance. What is the status of the kettle? If I used the kettle, what is the status of my coffee mug? The kettle is plastic.
A. Remoh (Y.D. 105: 3) permits after the fact pouring liquid kosher fat into a lighted non-kosher candle. Hagro (ibid. 21) explains that only in regards to tumah we say "nitzok chibur" or that the contact created by the pouring stream is considered to be a blending or amalgamation since tumah is created by contact, but not in regards to kashrus mixtures. However, you have to consider "ziah" or the hot non-kosher vapors that emanate and may reach the upper utensil and the contained food (Shach ibid. 11).
Pri Chodosh, Machatzis Hashekel, Eishel Avrohom (O.H. 444: 4) prohibit on the onset pouring from a hot kosher l'Pesach kettle into a chometz plate even when the plate is cold, but permit after the fact.
Horav Shlomo Miller Shlit"a advises in your case, since additionally there are other doubts as to the nature of the non-kosher substance and the amounts involved, to just to boil the kettle once and discard the water and then use it normally. The coffee-mug is kosher as is.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/4/2014 1:18 PM |
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#573 Watch Out For That Watch
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Q. An automatic or self-winding watch in which energy comes from winding a spring automatically as a result of natural motion of the wearer's arm. This makes manual winding unnecessary. It does not use a battery.
My automatic watch has an analog meter on the face or dial that is linked to the spring. As the spring is wound, the dial on the meter mechanically moves from ‘0' to ‘40' indicating how much reserve time (in hours) the spring can keep the watch going. Can I use this watch on Shabbos?
A. Most Poskim forbid winding a mechanical watch on Shabbos mainly because it is considered "fixing a vessel," or, according to the Chazon Ish, also an act of "building." In the case of a wound and ticking watch, neither of these reasons applies, therefore Da'as Torah 338:3 writes that the custom is to be lenient. However, Mishna Berura (338:15) is stringent even regarding the winding of a ticking clock, unless there is an urgent need. This is the accepted custom today (see Shemiras Shabbos Kehilchasah 28:19).
Self-winding watches are different mainly because you don't specifically have intention to wind them as you move your hands, therefore many Poskim permit the use of self-winding watches, while they are still working (see Shemiras Shabbos K'hilchoso 28:28).
However in your particular case where there is an added analog monitoring device that changes numbers as the watch is moved, the opinion of Horav Shlomo Miller Shlit"a is that one should avoid wearing it on Shabbos (It would become muktze too).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/4/2014 1:17 PM |
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#572 A Sticky Question?
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Q. Is it permitted to use "Post-It Notes" (aka "yellow stickies") on Shabbos? In particular I use these as book marks, since I can stick them in the margin and they mark the exact place where I left off reading. I find this especially useful when going back and forth between passages in different seforim. Can I remove and restick them on Shabbos? (I am always careful not to stick them over actual writing to avoid any possibility that they will remove ink.)
A. Poskim disagree if one transgresses the melacha of Tofer or sewing when it is intended to remain only temporarily. Some are stringent (Mishna Berura 340: 27, Shulchan Aruch Harav 340:13, Minchas Yitzchok 8:31, Chazzon Ish- hashmotos 156:2:page 257, Tehilla L’Dovid 340:6, Shevet Ha’Levi 5:50, Toras Hamelochos quoting the opinion of Horav Elyashiv Shlita) and some are lenient (Darkey Moshe 340: 2, Aruch Hashulchan 317:23, Tzitz Eliezer 13:43:3, Megilas Sefer 23:3, see Toras Hamelochos page 138, Nishmas Shabbos 4:184. 39 m’leches: Tofer).
Many Poskim permit temporary gluing or taping such as diapers that are intended to be opened for inspection and closed again (Sh’miras Shabbos Kehichoso 15: 81, 39 Melochos: Tofer n. 10 quoting Horav Moshe Feinstein zt”l et. al.) Poskim permit Velcro as it is considered “derech tashmisho” or the way it is normally used.
Although Post- It- Notes are permitted by many (Nishmas Shabbos 7:206 et. al.) Horav Yisroel Belsky Shlita has been quoted as being stringent (Halachically Speaking 3: 14 n. 54).
Horav Shlomo Miller’s Shlit’a opinion is that Post- It- Notes are permitted when used temporarily, not stuck tightly and therefore easily removed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/4/2014 1:13 PM |
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#571 As Quick as Lightning
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Q. If at that time (when lightning is seen during a rainstorm) I can't say the bracha because my hands are unclean or I'm in the bathroom can I say it a bit latter?
A. This halocho is to be found in Shulchan Aruch (O.H. 227: 3) where the Mechaber rules that the brocho can only be recited within the short lapse of "kdey dibbur", or the time it takes to say the words "Sholom Oleicho Rebbi", and not after. If one can exit the bathroom within that period and if the hands are clean, the brocho can be said. (See Mishna Berurah ibid. 9)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 7/4/2014 11:22 AM |
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#570 An Enlightening Question
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Q. Dear Rabbi.
If I don't see the lightning itself during a rainstorm, but only the room becomes illuminated by it. Do I make the bracha of Maase Bereshit? If at that time I can't say the bracha because my hands are unclean or I'm in the bathroom can I say it a bit latter?
Thanks
A. Tzitz Eliezer (12: 21) includes a Teshuvo written by Horav Tzvi Pesach Frank zt"l wherein he claims in the name of the Chasam Sofer, that you have to actually see the lightning flash to recite the brocho. A similar opinion is to be found in Birchas Hashem (4: 3). Tzitz Eliezer (ibid.) disagrees and so do Minchas Shlomo (2: 4: 34), Rivavos Ephraim (4: 121), Vezos Habrocho (p. 153), Emes Leyakov (227), Oz Nidb'ru (6: 23: 2) and others that maintain you do not have to see the actual flash.
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 7/4/2014 11:22 AM |
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#569 A Silent Blessing?
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Q. When davening amidah together with the shliach tzibur, word by word, as when you arrive late and can't do it with the minyan. When the shliach tzibur says birchas Cohanim (Elokeinu V'Elokey Avosenu), should you say with him word by word too or just keep silent?
A. Aruch Hashulchan (O.H. 109: 11) debates whether it should be recited or not. He mentions that it cannot be compared to reciting anenu on a day of fasting, that Maharil and Matte Moshe rule not to say with the shaliach tzibur, because anenu is a brocho by itself. However in regards to birchas Cohanim his opinion is that it could be said. (Shevet Halevy (6: 13) rules that one reciting word by word with the shaliach tzibur should avoid saying the tefilah for dreams at that time, even if needed, since it would be considered a hefsek.)
Horav Shlomo Miller's Shlit"a opinion in regards to birchas Cohanim is similar and it could be recited together with the shaliach tzibur word by word. He also pointed out that some maintain that Elokeinu V'Elokey Avosenu is recited by an individual in his silent amida (Tur O.H. 127)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 7/4/2014 11:21 AM |
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#568 A Word in a Word by Word Tefilah
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Q. When davening amidah together with the shliach tzibur, word by word, as when you arrive late and can't do it with the minyan. If you daven nusach s'fard and you are in a place that davens ashkenaz and you say morid hatal but the shliach tzibur does not. What should you do in that amida?
A. Horav Shlomo Miller's Shlit'a opinion is that you should omit in that occasion "morid hatal" in order to continue saying the tefilah word by word. The reason is that after the fact, if you did not mention it you still comply and do not have to repeat the amidah (See Shulchan Aruch O.H. 114: 3 and Mishna Berura ibid. 13)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 7/4/2014 11:21 AM |
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#567 The Pits in Squeezing Lemons on Shabbos
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Q. Is it mutter to squeeze a lemon through your hand (to catch the pits) on shabbos (assuming it's samuch li'seudah and onto food)?
A. Mishna Berura (319, introduction) mentions as one of the three conditions that permit borer is the removal or choosing of the wanted part or ochel from the p'soles or the unwanted component of the mixture. When squeezing the lemon into solid food the part that flows away from the lemon is the juice, which constitutes the ochel or wanted food part. The pits, which are the p'soles or unwanted part, remain in the hand. However, what is being chosen and what stays behind is open to discussion.
Igley Tal (Meleches Borer 3: 2) quoting Rav's Shulchan Aruch maintains that what is held in the hand is what is seen as the part chosen and to be permitted it has to be an ochel. On the other hand, he presents dissenting points of view.
Horav Shlomo Miller's Shlit"a opinion is that even if the pits left on the hand are seen as the portion being chosen, it would still be permitted since some of the food or juice is likely to remain on the lemon. This would be similar to the permitted removing p'soles such as an insect with some of the liquid in which it fell.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 6/20/2014 3:15 PM |
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#566 Stoves Savings
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Q. On Yom Tov when someone had his stove fit with a special indicating light that shows if electricity is flowing or not at that time into the element and also has the standard indicator light disconnected, can you turn off the stove when the light is off?
A. In principle it would appear that this should be permitted since the thermostat has turned off the flow of electricity into the element at that time, thus turning off completely that element would seem not be effecting any change. However, Horav Shlomo Miller Shlit"a pointed out that electricity is still flowing into the thermostat itself and when you turn off completely the controlling knob you are terminating the electrical flow into the electronic circuitry of the thermostat and that should be avoided on Yom Tov.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 6/20/2014 3:14 PM |
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#565 An Air Conditioned Mikvah?
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Q. Can one fill a Mikvah with water that formed and dripped directly from an air conditioner?
A. Chazon Ish (Y.D. Mikvaos 2: 137:13) debates the making of a mikvah using condensed steam water and considers it in principle permissible only that we don't create a mikvah using something that our sages did not use in the past. However he agrees that once condensed they would not be considered "sheuvim" and would not disqualify an incomplete mikvah. Har Tzvi (Rishmei Shaila p.145) quotes a similar opinion in the name of Rav Chaim Ozer zt'l . However there (ibid. n. 10) he mentions that Horav Eliashiv zt"l would doubt whether condensed steam water or water emanating from an A.C. unit is considered water at all.
Mishne Halochos (3: 91) finds the words of the Chazon Ish contradictory and maintains that he also considers water created from condensation as non water and similar to fruit juices.
Horav Shlomo Miller's Shlit"a opinion is that the condensed water per se is not "maim sheuvim" and would be permitted for mikvah use. In practice however, since the vapor condenses around cooling tubes and other pooling metal surfaces that are considered to be halachical vessels, they could transform that water into ‘sheuvim' and should therefore be avoided.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 6/20/2014 3:13 PM |
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Important Numbers
