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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#47 - Wearing rings during Netilas Yadayim and food touched prior to Netilas Yadayim.
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Q. What is the halacha with regards to N'telas Y'datyim, when one wakes up and for bread with regards to removing the rings? I've heard many people do different things?
Also at what age should a parent insist that their child start washing negel Va'ser? food touched by a child that did not was his hand at what age does it become 'tomei'
Thanks
A. 1) Shulchan Oruch (OCH 161-3), dictates the removal of a ring prior to netilas yadaim for eating bread even when the ring fits loosely, if you are cautious to remove it during work, as a woman would do, when kneading bread. Mishna Berura (ibid. 19), indicates that men that do not remove their rings at work do not have to take them off for netilas yadaim, (unless they have an appended precious stone, that would induce their removal in order to protect it). Rav Ben-Tzion Aba-Shaul (Ohr Letzion 11-6), writes that nowadays, when women don’t remove their rings for kneading, (as they may use a mixer or kneading machine), they can keep them on for netilas yodaim. However the Kaf Hachaim (ibid. 37), maintains that this leniency applies only when the rings are never removed. Horav Shlomo Miller Shlit’a, has a similar opinion, and when in doubt they should be removed.
Horav Chaim Kanievsky Shlit”a rules (Daas Noteh Teshuva 251, f.n. 249) that the requirements for washing in the morning are less stringent than washing for a meal, and therefore you need not remove a loose-fitting ring which allows the water to come in contact with the finger.
Horav Shlomo Miller Shlit”a however maintains that the above applies only if you don’t make a brocho for netilas yodaim in the morning, as it may be the case with some women.
A. 2) Shulchan Oruch Horav (4-2), writes that the common practice to be lenient with netilas yodaim in the morning (neigl-vaser) for minors not yet bar-bas-mitzva, stems from the reason for this netila, and that is the removal of the spirit of tumah that descends during night time or sleep, when the neshama partially departs. As the full entry of the neshama occurs only after bar-mitzva, the resulting tumah is also less.
However, Pri Megodim (OCH. 4-7), disagrees and advices to be stringent at least from the time of chinuch (when a child understands and can already be instructed to do netila). Chida’s opinion (More Beetzva 2-60) , is similar and is mainly directed to protect the foods that may be touched by the child, from contracting ruach hatumah. Horav Menashe Klein Shlit“a (Mishne Halochos 7-1) advices, if possible, to do netila at least from the time of chinuch (“and who ever does so will be declared holy”), but in case of need, when food has already been touched, we can certainly rely on the lenient opinions (see also Eishel Avrohom ibid. 3, and Lechem Mishne, Shbisas 3-2 in regards to ruach hatuma in our time).
Rabbi Abraham Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 1/20/2011 2:58 PM |
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#46 - Using Ma'aser Money for Fun Things like Video and Dinners
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Q. What is the halacha regarding using ma'aser money, or money from a generic pushke, for "fun" things, like a video, where the proceeds go to a tzedaka, or a Chinese Auction or dinner? Does it matter if you end up winning?
A. Poskim differ in opinion as to permitting buying raffle tickets or paying for a banquet meal offered by a charity. Some advise not to use maaser funds (Even Isroel 8,64); some consider it as borrowing from the funds. Rav M. Feinstein’s ZT”L (OCH 6-76), view is that it depends on the market value of the ticket. If few are sold and the price is significant, there is likely a market value and purchasing should be avoided. However if many tickets are sold and chances of wining are slim, then there is really no reselling market value and they could be purchased from maaser funds. If it turns out to be a winning ticket, then one is allowed to keep the gains, providing that he returns the money spent on the ticket and the added maaser on the value of the win to the institution that sold it.
Horav Shlomo Miller’s Shlit”a opinion is that preferable one should contribute the wins to the organization that provided the raffle. If that is not an option, then a stipulated condition (tnai) should be made at the onset of giving maaser as follows: Any raffle ticket bought, if it is not a winning ticket, let it be accrued to the maaser funds expenditures, however, if it turns out to be a winning ticket, it should be considered as bought with personal funds.
As far as a banquet-meal tickets, the value of a similar meal as sold in a restaurant should be deducted and paid from ones own money, the rest is tzedaka and maaser funds can be used. (Emes Leyaakov Y’D n.134). The same would apply to a video.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/14/2011 3:11 PM |
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#45 - Posting Online Articles with Random Ads
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Q. One way of promoting your product or service on the internet is to post a press release or article online, with a link to your website. There are many places on the internet that allow one to post press releases or articles for free.
These websites make their money by posting ads next to your writing. Is one allowed to post material to these places even though the writer has no control over what type of Ad will appear next to their writing?
A. Horav Shlomo Miller’s Shlit”a opinion is that it depends on who is the advertiser. If it is an institution or an individual who has a recognized public standing in the community, extra care should be taken as to not create a “chilul Hashem” (desecration of Hashems name), as opposed to an unidentified company, business or entity.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 1/14/2011 3:09 PM |
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#44 - Photosensitive Eyeglasses and Liquid Crystal Thermometers on Shabbos.
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Q. If you can not use a strip thermometer that changes colors on Shabes, why can you use sun glasses that turn darker on the sunlight?
A. The use of photosensitive eyeglasses that turn dark on light is permitted on Shabbos because the color change is done indirectly, without intention, and it is only temporary. Rav Moishe Feinstein ZT”L ( O’CH 3-45) equates it to placing a coloured item on top of the glass, that is obviously not Tzoveah (colouring).
On liquid crystal thermometers or plastic strip thermometers as they are commonly called, the opinions vary. If only the colour changes, many Poskim permit their use (Piskei Teshuvot 340, 6) but some forbid because the change is done intentionally. If numbers appear as the temperature changes, many Poskim prohibit utilizing them (Rav. S.Z. Auerbach, Shmirat Shabbat Kehilchatah 40, footnote 8, responsa Tzith Eliezer 14-31.) Some permit their use if the numbers or letters are present at all times, and they only get highlighted, when they reach that degree of heath specified .(ibid.).
Horav Shlomo Miller Shlit”a is of the opinion that when no liquid containing thermometer is available one can use the plastic strip where only the colour changes and no numbers are created.
Rabbi Abraham Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/7/2011 11:48 AM |
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#43 - Throwing out an old stove.
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Q. I heard recently that disposing off or throwing out an old stove that has an oven, might be against the Tzavoe of Rabbi Yehuda Hachosid. Is that true, and is there a correct way of doing it?
A. It is true that Rabbi Yehuda Hechasid mentions in his Tzavaa,(#58), that it is perilous to destroy or dismantle an oven and stove that one bakes in, he should rather fix it. The reason, according to Shivim Temarim (58) relates to interfering with Mazikim who may dwell there. According to responsa Ben Porath (2-11), it is similar to destroying a fruit tree, as an oven also produces fruits, the baked goods that emerge from it. He quotes a Talmud Yerushalmi passage (Shevuoth 10-3) that equates the removing of bread from an oven on Shabath to harvesting.
There are those who maintain (Sefer Habais 18 note 18, Milei Dechasidusa 58, ) that one may remove an oven if he will put a different oven in its place. Shemiras Haguf Vehanefesh (p 220) adds that it would be then forbidden to change its place in the kitchen.
Rav. Yosef Engel Z’L in his responsa (Ben Porath ibid.) maintains, that something that is habitually done by most, (Dashu Bo Rabim), should not be affected by the Tzavaa.
Horav Shlomo Miller Shlit”a is of the opinion that the Tzavaa applies only to stone or brick or similar build ovens, constructed and attached to the house, not the movable metal ovens that we use today.
Rabbi Abraham Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/7/2011 11:44 AM |
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#42 - Can I consume calcium pills which contain oyster shell?
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Q. Can I consume calcium pills which contain oyster shell?
A. In a article on Glucosamine and Chondroiton, (News - letter, September 2007), Rabbi Dovid Cohen, Administrative Rabbinical Coordinator of the cRc, writes: “Oyster shells are rock-hard and so clearly not a food that it is generally accepted that the shell itself is “kosher”; therefore, oyster shells are approved as a (very common) source of kosher calcium“.
Horav Shlomo Millers opinion is however, that if possible, one should abstain from calcium pills that originate from oyster shells, only when no other source is available, and they are a real need (used by medical advice) they could be used. (They are similar to horns and hooves of non-kosher animals).
Rabbi. A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/31/2010 2:40 PM |
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#41 - Children Given 2 Names for Mazal
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Q. We named our newborn daughter in honor of a aunt that passed away young. At the time of the naming we were advised to add another name to the original to add a better Mazal to the child. In reality we only use the original name. Do we now have to call our daughter constantly by both names?
A. The opinion of the Poskim in regards to a Get (divorce), is that a name given at birth will remain a name, and not be considered Nishtakach (forgotten), if used occasionally even if only by one person, (see Get Mesudar p. 38a. In the name of Divrei Chaim an other Poskim). As it is customary to use the full name of birth when reciting a “Mi Sheberach”, the fact that the daughter is constantly named only one name will not interfere or hamper the double-name given at birth for Mazal Tov. Horav Shlomo Miller advices that, from time to time parents should call their child by both names.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/31/2010 2:39 PM |
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#40 - When the 10th of Teveth falls on Friday, why are we allowed to fast on Friday?
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Q: When the 10th of Teveth falls on Friday, why are we allowed to fast on Friday and not bump it back or forward as other fast days?
A. The fast of Asara b'Teves occurs on a Friday about 20 % of the time. (next one will be Dec. 13, 2013). The fast continues until after the completion of Maariv for Shabbos.
The Avudraham (Taanios p. 254), in the name of the Responsa of the Geonim, mentions that unlike other fast days (except Yom Kippur) if the Tenth of Teves were to fall out on a Shabbos this fast would actually be observed on that day. This is because of the verse “Etzem Hayom Haze” ("this very day") mentioned in Yehchezkel 24-2, is similar to the phrase “B’etzem Hayom Haze” written in regards to Yom Kippur in Vaikrah 23-28.
He further explains that our calendar calculation is such that the only public fast which can fall on Erev Shabbos is the tenth of Tevet. He adds that if the 13 of Adar falls on Shabbos, we move Taanit Esther back to Thursday, to avoid not being able to proper prepare for Shabbos.
Kol Bo mentions another reason, that it is Darkei Haemori, as other religions fast on Friday. Evidently this is not enough to override the Etzem Hayom Haze.
See also Chidushei R. Chaim (Stencils - Rosh Hashana), who explains that Asara b’Teves is similar to a Taanit Chalom, the fasting for a nightmarish dream, that one observes even on Shabbos, since it brings relief only when kept immediately. Some further explain that Asara b’Teves is not essentially only a historical fast day of mourning, but rather, like Taanit Chalom, a day of fasting for an actual occurrence of today, as it is in this day that the Heavenly Court decides if the Geulah will take place in this particular year. (Chasam Sofer Vaikra- Drush Zain Adar, see also Ohr Sameach H’ Taanis 5-6).
Rabbi A. Bartfeld, as revised by Horav Shlomo Miller Shlit”a
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Posted 12/23/2010 10:24 AM |
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#39 - Two Kitchen Kashrus Questions.
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Q: I have two kitchen kashrus questions.
1) My son's babysitter used one of our parev knives to cut up carrots she had cooked in her home. She is not jewish. My understanding is that they were boiled in water to soften them.
Additionally, another knife (or two) was mixed up with the one she used, so I have two (or three) knives set aside where she used one of them, I'm just not sure which one.
Does anything need to be done with the knives?
2) My second question is I have a plastic dairy bowl and metal dairy fork that were washed up in very hot water using the fleishig washing sponge. The sponge had been used for real meat, I don't recall how long it had been sitting unused before it was used on these keilim.
Thank you so much,
L.
A. As far as the first question, Horav Shlomo Miller Shlit”a is of the opinion that you it suffices to wash the knives in cold water and they are kosher. On the second shaaleh he instructed to wash the keilim in the same very hot water to kashers them.
Rabbi Abraham Bartfeld, as revised by Horav Shlomo Miller Shlit"a
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Posted 11/19/2010 3:58 PM |
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#38 - Pouring vinegar or any salad dressing containing vinegar and salt into salads.
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Q- Is it permitted to pour vinegar or any salad dressing containing vinegar and salt into salads, avocado, cabbage, tomato, lettuce, peppers, onions, endives, anise, carrots, corn, etc on the Sabbath right before the meal?
Can you use lemon juice?
A. The prohibition involved in preserving food (according to Rashi - Shabes 37a) is the melochoh of Meabeid or tanning, that was required to process the hides needed to cover the Mishkan, (according to Rambam Ch. 22, and Shulchan Aruch 321- 3, it is cooking or Bishul).
The Talmud (ibid. 75b) indicates that there is no tanning in foods, as they are not permanent and are unlike hides or other perennial objects. Yet the sages imposed rabbinical restrictions on food preservation, salting or pickling, which were necessary prior to the availability of refrigeration.
Mishnah Berurah (ibid. 14) indicates that in certain cases and conditions, salting and preserving vegetables and salads is permitted: such as:
a)- when this kind of vegetables are not ordinarily preserved or are not suitable for pickling,
b)- when they are steeped in salt or vinegar one by one and eaten immediately,
c)- when the vegetables are cooked, as they are then not normally preserved, and
d)- if you add prior a bit of oil or mayonnaise, as this weakens the preservation capacity of salt and vinegar. This would then permit the use of salad dressing.
Other spices, such as paprika, pepper, onion and chilli powder are permitted (ketzos Hashulchan ibid.) Equally so, is the squeezing of a lemon on a salad, or the adding of wine or alcohol liquor, as these are not used in tanning .
Rabbi A. Bartfeld as revised by Moireinu Horav Shlomo Miller Shlit”a
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Posted 10/29/2010 1:14 PM |
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#37 - Wine made from grapes imported from Italy?
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Q. Would it be OK to drink wine a friend is making from grapes imported from Italy?
A. The fact that the grapes are imported from Italy is not an issue in the kashruth of wine. The kashruth laws involving wine are concerned more with who handles the wine than of what they use to make it. To be considered kosher, a Sabbath-observant Jew has to be involved in the entire wine making process. From the moment that the dry grapes are brought to the winery, or from when they are placed at home in a vat or container to be pressed or crushed, we have to be vigilant to prevent an inadvertent irreparable Hamshacha, that would disqualify the total wine making process. Hamshacah is defined in Halacha as the separation of the juice of the grape from the grape skin. Whether the wine is produced commercially or at home, any movement of the grape juice during its production (sampling, pouring, touching, pumping) qualifies for Hamshacha. If this Hamshacha is done by a non Sabbath- observant Jew or a Gentile anywhere along the process or after it has been bottled and not yet sealed properly, it will render it non-kosher
Rabbi A. Bartfeld - Revised by Horav Shlomo Miller Shlit”a.
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Posted 10/22/2010 12:46 PM |
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#36 - Tolaim in Smoked Salmon with Hechsher
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Q: Since there is a problem with worms in the pacific salmon fish, does that include the pacific salmon lox with the OU certification?
A: We consulted with Rabbi Y. Felder Vice-chairman of the COR and he advised the following: "The issue of tolaim is only in wild salmon. On the package of lox it would say - wild."
Rabbi A. Bartfeld
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Posted 9/18/2010 11:14 PM |
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#35 - Cutting down a fruit tree.
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Q - I have a grape vine that I am allergic to can I destroy it? If so, should I get a non-Jew involved?
A - Darchei Teshuvah 116:51 writes that all fruit trees are included in the prohibition mentioned in Parshas Shoftim of cutting fruit trees, even a tree that bears bitter or wormy fruit. In some instances Poskim permit the cutting of tree if it is ruining or weakening other nearby trees or fields, or if the wood of the tree is more valuable than its fruit. Rambam, Hilchos Melachim 6:8, based on Bava Kamma 92a; Shulchan Aruch Harav (Shemiras Guf v’Nefesh 15); Doveiv Meisharim 1:134.
Kaf ha-Chayim 116:85. permits cutting if a fruit-laden tree is darkening the window of a house, or brings bugs into the house, unless the problem can be alleviated by just trimming the branches.
Since we find in Rabbinic literature that a curse and other ominous warnings are in effect on cutting fruit trees (see Bava Kamma 91b; Bava Basra 26a), and Rabbeinu Yehudah Hahasid in his Will also warns against destroying them, some Poskim conclude that even when it is halachically permitted to cut down a tree it should be nevertheless avoided.
Horav Shlomo Miller Shlit”a is of the opinion that the best way to deal with the problematic vine is to sell the tree to a non-Jew (using Kinyan Kesef - monetary acquisition) and have him dispose of it in whichever way he would prefer or benefit.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 6/9/2010 12:00 AM |
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#34 - Being Motzei a Brocho Achronoh with Berkas Hamazon.
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Q. Dear Rabbi, If a person is unsure if he ate enough cake to require a Brocho Achronoh, can someone who needs to recite Berkas Hamazon be Motzei him?
A. Horav Shlomo Miller Shlit"a opinion is that Birkas Hamazon is Motzei Brocho Achronoh.
Rabbi A. Bartfeld
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Posted 5/22/2010 12:00 AM |
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#33 - Are the Branches Decorating the Shul on Shavuos Muktzeh?
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Q. Dear Rabbi, Are the branches decorating the Shul Muktzeh, if they fall down, or can you remove them on Yom Tov?
Decorative branches that were placed on the Shul before Yom Tov are not Muktze. See Mishna Berura (494 - 9) in the name of the Mogen Avrohom. Mishnas Yaakov (ibid.) writes that he observed Torah sages that moved those branches as they went up to the bimah. Horav Shlomo Miller Shlit”a opinion is that if they were only fixed temporarily and can easily be removed, they are not Muktze.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/18/2010 12:00 AM |
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#32 - Drinking Coffee Shavuos Night
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Q. Dear Rabbi, On Shavuoth night when we stay awake all night learning, if someone keeps on drinking coffee does he have to make a Brocho each time he drinks a cup or is one Brocho enough for all the night? How about Brocho Achronoh?
A. 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 brocho. However, 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 hada'as (diversion of attention) and a new brocho should be recited when he decides to drink again. As for the brochoh achronoh is concerned, Minchas Yitzchok (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 5/18/2010 12:00 AM |
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#31 - Can one buy fish, such as salmon or tilapia from Cosco or a fish market?
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Q: Can one buy fish, such as salmon or tilapia from Cosco or a fish market?
A: Horav Shlomo Miller Shlit”a is of the opinion, that if the fish has its skin attached and you can see that it is of the kosher kind (it has scales), if the market service people are careful in their cleanliness and wash their knifes and cutting surfaces between costumers, it is permitted to buy that fish.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/13/2010 12:00 AM |
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#30 - Are the remainder of the pieces of matzoth eaten at the seder considered to be a used hefetz shel mi
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Q: Dear Rabbi, After Pesach Seder are the remainder of the pieces of matzoth eaten at the seder considered to be a used hefetz shel mitzvah, that has to be disposed accordingly and not thrown in the garbage even if they are small pieces less than a kezait?
How about the remainder Lechem Mishne Hallah every Shabath?
A: A hefetz shel mitzvah would be an object that was used for the performance of a mitzvah and carries certain restrictions in its disposal such as the discarded tzitzith strings from a talith. On them, the Remoh (O.C. 21,1) advices that they should not be thrown into the refuse with the common waste, but rather removed in honour into a genizah if possible. The talith however, does not require such treatment, but it should also not be disposed off disgracefully into the garbage. While still in use, the talith should be treated only in an honourable way (ibid 21,2).
Horav Shlomo Miller Shlit”a pointed out that in the case of Pesach matzah, the hefetz shel mitzvah would be the matzah that was already eaten but not the remainder. This unused matzah would only be restricted to the normal prohibitions of bizui ochlin, which don’t affect pieces less than a kezait, even on bread. (It is still prohibited to tread with your feet on the crumbs on the floor, Mishnah Berurah 180, 10).
As a hidur mitzvah only (enhancement of the mitzvah) it would be better to collect those pieces and place them inside a plastic bag prior to their placement in the refuse bin or to use them in any other honourable way.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 2/13/2010 12:00 AM |
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#29 - Naming a Jewish baby girl born from a non Jew.
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Q. BS"D Dear Rabbi, Shalom, A friend asked me the following question. A Jewish woman who recently had a baby girl from a union with a non Jew. She wants to name her baby girl. What is the advised procedure? When announcing it should the name of her mother be used? Thanks,
A. Horav Shlomo Miller Shlit”a advised not to give the name to the baby in the normal procedure by the reading of the Torah, but rather for the Minyan to recite Tehilim at the end of the Tefilah praying for Teshuvah and then proceeding with the giving of the name. It is correct to use the mothers name.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 1/29/2010 12:00 AM |
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#28 - Using Maiser for Fundraising Events
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Q: 1) There is a Hilula at my kehila to raise funds for the Jewish religious school my daughter goes to: Can I use maiser money to pay for the tickets to the Hilula? (there is diner and refreshments served). 2) There will be there a silent auction (where people bid and the item goes to the highest bidder) with various items, most of them donated by members of the kehila and some on consignment, can I use Maiser money to pay for them?, How about buying tickets for a Chinese auction? and if I win can I keep the item?
A: On question 1, Horav Shlomo Miller Shlit’a advised to deduct whatever sum you would be benefiting from attending the dinner (Ma shenehene), that is the savings you obtained by not consuming your own food or eating at a restaurant that evening, according to what you normally would have done. The rest can be paid from maiser funds.
On question 2, on a Silent auction you can not use maiser money as you are actually purchasing the item for your personal use. (Unless you overpaid for the item). On a Chinese auction, as it depends on your particular luck to win, you may use maiser funds for buying the tickets, if you win you will have to give maiser from the value of the item.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/22/2010 12:00 AM |
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Important Numbers
