Hello Rav,
My son was very disturbed when he found a spider right next to his bed on Shabbat, which prompts the following question:
If a non-dangerous spider or ant is in your house on Shabbat and it is upsetting you (or the children), is it permitted to trap it briefly in a cup with a tissue over the top of the cup and take it to be released outside? That would be the best option, but If not, could you try to get the bug onto a piece of paper or the like and then quickly take it outside. (both are indirectly handling the muktzeh, but in the latter option the bug is never really trapped).
Additionally, is there any difference if it is a mosquito or bee?...both potentially could bite and be very annoying (assuming there is no one actually allergic to the bite, so the bite is not life threatening, just very annoying). Any difference for sephardim?
Thank you.
A. If the spider is non-dangerous one should not trap it or kill it. The best and easiest way to deal with it is to have an open door or widow ready, then have it climb a large piece of paper or cardboard and promptly throw it out. Since the spider can easily drop from the surface, it is not trapped. There is also no prohibition of muktza involved since it is "tiltul min hatzad" or indirect and unusual moving. Some Poskim consider insects also as a "geref shel re'i" or a disgusting refuse item. (See Pri Megodim 316; 8, Kaf Hachaim ibid. 74).
As far as bees and mosquitoes are concerned, it is best to spray on one self repellent, or without trapping or killing them, attract them to a plate or surface with honey or similar and proceed as above.
Horav Shlomo miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Is it better to use a taalis made of silk that is of an impure worm sheretz origin or better use rayon which originates from cellulose from permitted wood and plants?
Can you use Lanital artificial wool (created from milk) for tzitzis is that the same as synthetic or is it like cotton?
A. Shulchan Aruch (O.H. 9: 3), maintains that silk can be used for the taalis and the tzitzis. Although Magen Avraham (586: 3) asserts that the whole Torah is compared to Tefilin, on which the Torah demands that they should be made only from "what is permitted for your mouth," in reality it does not apply to all mitzvos, rather only to the ones that have inherent kedusha on them or a special mitzva holiness or sanctity like a shofar but not a taalis. (Ran - Rosh Hashana 28a, See Noda Beyehuda O.H. 2: 3 and others).
However, some Poskim are doubtful and opine that on the onset both tzitzis and taalis should be made from "what is permitted for your mouth" (Artzos Hachaim 9: 3, Kaf Hachaim ibid.).
Torah Lishma (4) quotes Rabbenu Bachya (Shemos 25: 3) that we do not find silk being donated for the Mishkan, as it originates from an impure animal. He adds that although there is a notable difference between the Mishkan and tzitzis, he recommends that on the onset one should choose a spiritual pure source material.
Igros Moshe (O.H. 2: 1) mentions rayon as an artificial material and following his opinion he does not allow it for a taalis or tzitzis, however as was mentioned in the question above, other Poskim disagree.
Horav Shlomo Miller's Shlit'a opinion is as mentioned in the prior question that clothing made from synthetic threads is liable for tzitzis and one can recite a brocho on them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Is a mesh taalit kattan, probably synthetic, kasher and can you make a bracha on it?
A. Shulchan Aruch (O.H. 9: 1) rules that only clothes made of linen or wool are Biblically liable for the mitzvah of tzitzit, any other material is at best only Rabbinical. Remah (ibid.) maintains that other materials are also included in the Biblical mitzvah. However, they all agree that the definition of clothing for the purpose of this mitzvah is that it has to be woven from threads; therefore clothing made of leather is exempt from tzitzis. (ibid. 10: 4). Chayei Adam 11: 6) adds that they are exempt even Rabbinically, even when threads were made from the leather and then woven into clothing (Igros Moshe O.H. 2: 1).
Poskim disagree in regards to clothing made from synthetic threads such as nylon, if it is comparable to leather and is exempt (from a pasuk that indicates that leather is not a begged), or it is different since normally this is now a type of common clothing. Mahari Shtaif O.H. 28, Halichos Shlomo 3: 16, Har Tzvi (1: 9), and others maintain that since they are woven and commonly used, they are liable at least Rabbinically. When the mesh, is not woven, but rather imprinted on a sheet of the synthetic material, Poskim maintain that it is exempt of tzitzis.
Horav Shlomo Miller's Shlit'a opinion is that clothing made from synthetic threads is liable for tzitzis and one can recite a brocho on them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. It is said that ancestors are present at the weddings of their descendants. Is there a source for this tradition?
Which are the ancestors that come and do they need an invitation?
A. Osrei Lagefen (p. 143) mentions that the neshamos of the ancestors arrive at the time the brochos under the chupa begin. He adds that the candles lit during the ceremony may be alike the neros neshama lit on days of remembrance in the honor of the neshamos.
Nitei Gavriel (Nissuin 1 p. 20) quotes that the neshamos of the children yet to be born from the couple are also present, and that is the source for the emotion and tears of the chassan and kalla.
He adds (ibid. p. 55) that a week before the wedding it is tradition that the chosson and kalla, as well as their close families, visit the kevarim of their forefathers up to invite them to come to the wedding.
He quotes as the source for the visit of those neshamos the Zohar (Parshas Balak and Pinchas), and up to three prior generations come to the chupa. (ibid. n. 14).
Yalkut Yosef (Chupa Vekiddushin 1: 3: n. 7), explains that one pf the reasons of mechilas avonnos and the forgiving of sins at the chupa, is to honor those visiting neshamos of the forefathers, so they should not be embarrassed by the sins of their children and descendants.
Konnanto Meoz (Beitza p. 71) mentions that this is the source that some communities have to recite a brocho on bessamim and spices under the chupa, similar to havdala for the departing neshama yiseira, that visited us on Shabbos. He also mentions that in some communities they would place an additional chupa for the visiting neshamot.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Dear Rabbi,
I'm going to be going on a very long (about 1000 mile) drive for business during the three weeks - during the nine days in fact. I find it difficult to drive such a long distance without listening to music. Although I have many hours of shiurim to listen to, I fear that many hours of this will make me drowsy and unable to drive. Having music in the background will make it easier. Is there any dispensation in halacha for listening to music under these circumstances?
A. A. Listening to music during the three weeks is prohibited when done for joy and pleasure, and not when other unrelated intentions are involved, such as teaching or involuntary listening when shopping etc.. Igros Moshe (O.H. 3: 87) permits teaching instrumental music when it is done as a professional duty and not for enjoyment, See Naharos Eisan (p. 252) in regards to permitting singing and playing music for children in school.
See question 104 on someone who hears music to help him with his necessary jogging.
We wrote; "There are Poiskim who permit listening to music that is not played for the sake of enjoyment or pleasure, as one who employs workers that listen to the radio as they work, or music that is played for a child to calm him to sleep. (Nitey Gavriel , Bein Hametzorim ch. 15, 8-13). Some Poiskim understand the music prohibition as only what conduces to joy and dancing, and permit classical music, played for soothing and comforting the soul. (Shoalin Vedorshim p. 245).
However many hold music in the three weeks to be a prohibition by itself. Mikdash Isroel (Bein Hametzorim 7-23) addresses this specific question of playing music while exercising, and prohibits even when done for health reasons. His reasoning is, that for the short period involved (at least during the nine days), it could be and should be avoided, in honour and remembrance of the churban Bais Hamikdosh.
Horav Shlomo Miller's Shlit'a, point of view is that it is preferable to follow this last opinion."
See also question 1401 on the permitted listening to music at the phone when on hold.
In your particular case, when the awakening music while driving can be a lifesaver, Horav Shlomo Miller's Shlit'a opinion is that it is permitted. The Rov suggested to listen to epic, vibrant but not necessarily happy music, (if you like it).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. If one is traveling and space and weight are of the essence, does one have to take with, both his Shabbos and weekday taalis, or can he wear his Shabbos taalis for all prayers?
If one is medakdek (careful) to use special Shabbos shoes, can he be lenient when traveling?
A. From Shulchan Aruch (O.H. 262: 3), Mishna Berura and other Poskim it appears that there are two distinct opinions as to how to comply with the obligation to wear special and dedicated clothing in honor of Shabbos. Halachikally, it suffices if the suit and hat are used only for Shabbos, while inner garments including shirts, as long as they were washed for Shabbos, that already makes them special and dedicated. Shoes are similar, and they should be shined or cleaned. (Rav Poalim 4: 13, Yisodei Yeshurun p. 26, et. al.).
However, others assert that all clothing should be dedicated only for Shabbos use, including shoes and taalit kattan (Arizal and Mekubalim as quoted in Magen Avraham ibid. 2, Moreh Be’etzba 4: 139, Kitzur Sheloh, et. al.).
In time of need as when traveling, Horav Shlomo Miller’s Shlit’a opinion is that in need he can take only one taalis. If the weekday is just as good, he may want to use that one.
the Rov also maintains that one can be lenient with shoes when traveling.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. A person who can afford only one suit (jacket) and he would like to wear it both on Shabbos as well as when he davens during the weekdays, is this OK, or does it take away from the honor of Shabbos to wear it on a weekday? If OK, should he remove it immediately after davening?
A. Shulchan Aruch (O.H. 262: 3) rules that one should wear better and specially dedicated clothing for the honor of Shabbos. Poskim disagree as to when is the correct time after Shabbo’s end, to remove those special garments. Mishna Berura (ibid. 8) maintains that one should use them until havdala. The Arizal’s opinion is that they should be worn until after melave malka, since the Neshama Yiseira of Shabbos remains for that time (Kaf Hachaim ibid. 28, Yisod Veshoresh Hoavodo – Shemini).
Yalkut Yosher (p. 58) and others (See Piskei Teshuvos ibid.), assert that the common minhag is to wear them until one goes to sleep. Similarly, they permit wearing Shabbos clothing when attending weddings and simchos, although some are stringent (ibid. quoting Medresh Ruth, Avnei Yoshfo 5: 46)).
In regards to wearing Shabbos clothing for daveninig during weekdays when in need, Horav Shlomo Miller’s Shlit’a opinion is that it can be used for davening.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Why does ending with a good topic not apply to one ending a daily daf or any shiur on a sefer?
A. Actually, although it is not widely known, it does apply to all areas and acts of Torah study, as the Talmud (Brochos 31a) teaches that he prophets ended their words with desirable and correct termination (See Tosafos ibid.).
Minhagei Chassam Sofer mentions that he was always extremely careful to finish any conversation. even sichas chulin, wuth a good ending.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. (See question 1761 above). How come some Parshios (like Kedoshim, Balak and others) do end with a wrong done?
A. Mishna Berura (138: 1) rules that the wrong done to an evil person or a non believer does not count. Others maintain that the need to finish with a proper ending, applies basically to the middle of the parsha and not to the end, as those endings were established by Moshe Rabbenu himself.
Horav Shlomo Miller Shlit'a added that the last posuk of Balak (25: 9) reads; "The dead in the plague were..." meaning that they were destined to die before and already considered so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. How important is when calling someone to the Torah to start with a good subject as we are so careful when finishing the aliya? Is it equally important?
A. Remah (O.H. 138:1) writes that one should always try to begin with a favorable and propitious topic. Mishne Halochos (6: 32) quoting Eliahu Rabba, maintains that the reason is to avoid that the attendants should come to a quarrel, and it is only a good advise.
Poskim write that when they are many aliyos to be given, one can be lenient and begin with an unfavorable topic as long as one finishes well. (See Eishel Avrohom 138, Torah Lishmo 376, Piskei Teshuvos ibid 4: n. 20).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. How come we recite the half pasuk "Al Pi Hashem Beyad Moshe," (that is the way most people say, and the way it is printed in the Artscroll sidurim) during hagbaha. Is that not only half of the pasuk, that one is not supposed to say?
A. The verse "Al Pi Hashem Beyad Moshe," is indeed the last part of a pasuk in Bamidbar (9: 23) that also begins with "Al pi Hashem," and not the continuation of the pasuk "Vezos Hatorah" (Devarim 4: 44) now being recited.
Likutei Mhariach and Aruch Hashulchan (134: 2) question why we only recite part of the posuk, since we have a rule that we do not shorten any posuk that Moshe did not shorten. (Megila 22a). Therefore, some sidurim following the Vilner Gaon and the Valoshener tradition present the full verse. (See also Sharei Rachamim, H. Shabbos n. 55). Siach Tefila (p. 244) also asserts that one should recite the two complete verses.
Orchois Rabbenu (1: p. 72) quoting the Steipler Gaon and others maintain that according to the need, we do find partial pesukim being said. (See Piskei Teshuvos 134: 8).
Horav Shlomo Miller's Shlit'a opinion is that we find sometimes tefilos. statements or a passages in the sidur that were construed from different sections of psukim and thus became accepted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Re- question above (1751) on pointing a finger towards the Sefer Torah during hagbaha, some questions.
Q. If you don't see the front of the Torah, but since the parchment is thin (sh'lil) and the writing can be seen from the back side, do you still point and say Vezot Hatorah?
A. Mishna Berura (134: 12) indeed rules that one should not say the psukim of Vezos Hatorah (this is the Torah... ) unless one faces the writing on the Sefer Torah.
Horav Shlomo Miller's Shlit'a opinion is that being able to see the writing from the other side of the translucent klaf and even being able to read some of it (in reverse), does not qualify for the facing-the-writing requirement, since most people would not be able to see what the writing says.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. When a minyan meets in a home such as in a shiva, is there a need to have a table in the room during tefilah, even in the days that the Torah is not read, since it represents the mizbeach and that was essential in the Bet Hamikdash? If there is a choice, should the minyan be in the dinning room (with a table) or in the living room?
A. Indeed, Chasam Sofer (Tesh. O.H. 28) and others maintain that the bima in the shul represents the mizbeach and should be positioned likewise in an equivalent place. Poskim debated widely whether the mizbeach, which is essential in offering korbanot, could be rebuild and if they could be sacrifices in our days.
Tebuos Shor (p. 265) quotes Chukei Chaim who maintains that one should add the parsha of the mizbeach to the recitation of the korbanot since it was essential, however he mentions that in practice we only recite pesukim about the inner ketores altar. It could be that the posuk describing the shechita of the tomid on the northern side of the mizbeach, was added for that purpose.
Horav Shkomo Miller's Shlit'a opinion is that although the bima is primary in a shul, it is not necessary in a temporary minyan, and one can daven on the room that serves best.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. I thank the Rov for giving all the opportunity to hear the Daas Torah from one of the Gedolei Hador Horav Miller shlita, easily and anonymously. Someone donated a Kiddush (we are a shul in the US) as a seudas hodoa for the meeting between Trump and Kim Un, since the chances for war have diminished. Some of the present reacted that it is not correct, because of the vast praising and honoring of a terrible rosho and dictator who has murdered and tortured hundreds of thousands is an abomination and it is not proper to serve a Kiddush on a deal with him. What is Horav Miller’s opinion?
A. Horav Shlomo Miller's opinion is that a kiddush can be given just for someone being able to rise in the morning and being alive. In this case, it is therefore better to wait and see how this story will end.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. A Jew is reciting the Amidah when he remembers that he forgot to put money in the parking meter, and he sees through the window that there is a police officer in the street who will soon give him a ticket. May he leave during the Amidah (since he can't concentrate) to put money in the meter (without talking)?
A. Shulchan Aruch (O. H. 104: 1) rules that once one began reciting the amida, even if a Jewish king greets him he should not answer or even signal back. Mishna Berura (ibid 2), maintains that it applies even when there is a monetary loss.
Horav Shlomo Miller's Shlit'a opinion is that one should become used to concentrate one's mind totally during the amida and see oneself as standing in front of the King of Kings, with utmost respect and intense reverence and awe. Definitely one should not be looking out the window while he addresses the Master of the Universe.
However, if one after trying with honesty his best and after exerting maximum effort he is still unable to concentrate and continue davening, he is allowed, due to the circumstances to do the minimum necessary to be able to focus in the rest of the amida. As an example, the above applies when one must signal or tell a child to be quiet or move himself to another location to avoid disturbing noises. smells etc. (Mishna Berura ibid.).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Can one who is not obligated to recite the hagomel brocho, recite it for someone else who is present and cannot say it himself, and be motzi him with the brocho?
A. Shuchan Aruch (O.H. 219: 5) rules that if someone recited hagomel for his own need and sake, and at the same time had intention to be moitze and have his listening friend fulfill his own obligation to recite, the listener does indeed comply as long as the person reciting was also obligated to recite this brocho. Some Poskim therefore maintain, that when a community or group of people are subject to this blessing, one can recite for all. Others maintain that it is better that each one should recite for himself, unless they all shared the same experience and are thanking for the same salvation. (Piskei Teshuvos 219: 17)
However, in the prior seif (4), Shulchan Aruch rules that if the brocho was recited using wording that refers specifically to the favors granted to the listener, (Blessed be Hashem... Who bestowed goodness to you) he complies even if the one reciting is not obliged in this brocho. Rema (ibid.) explains that even when one recites the usual nusach, it is not considered an unnecessary brocho levatala, since he is indeed pleased and rejoices in the happiness of his friend. Biur Halocho quotes Eliahu Rabba, and Beis Yosef that only a son or a disciple, should recite for his father or teacher since; we do not find someone not obliged, blessing this kind of brocho for others. See Talmud (Brochos 54b). Also questions 610 and 1696 on husband reciting hagomel for his wife's sake.
Based on the above, Horav Shlomo Miller's Shlit'a opinion is that since Poskim also disagree if there is an actual obligation to recite hagomel (Mogen Avrohom 219), one should not recite this brocho for someone else, unless he is also reciting hagomel for his own needs.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. It occurred to me that even those (Poskim), such as Horav Shlomo Miller, who are meikel (lenient) regarding sherry cask whiskeys, would think it appropriate to be machmir (stringent) in a situation where a non-Jew or an intermarried couple is present?
A. It would not make any difference since as is, the original sherry imbibed and absorbed on the cask's wood and also the liquor stored there after, were not guarded or sealed. See question 1748 above.
Horav Shlomo Miller Shlit'a mentioned that the prohibition of not drinking at a meal or in a bar with a Gentile, that pertains to all kinds of liquor, may apply here too (See Shulchan Aruch Y.D. 114: 1).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Does G-d allow his followers to get blood transfusions/transfers?
(An additional question asked). If you have an opportunity to receive a transfusion should you choose from a fellow Jew?
A. Halacha permits receiving blood and encourages donation and help to others.
Chelkas Yaakov (2: 40), Igros Hakodesh (10 p. 239), Bedomaich Chayi (p. 62), and others permit receiving a blood transfer from someone that does not eat kosher, since in principle the impurity caused to the soul when consuming non-kosher food applies only to food eaten. (See Shaarei Horoah Y.D. p. 148 and others on midas chasidus). See also question 1617 in regards to organ donations.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Thank you for getting back to me, let me rephrase the question.
A non-Jew that was a very religious dedicated Catholic for many years (actually a priest) and decided to convert to Judaism, since he argues that finally he saw the real truth. Can he be trusted that he has really abandoned his former strong beliefs, since he may even be deceiving himself, and besides he does not have a chezkas kashrus yet? What is Horav Miller's opinion in regards a Beis Din accepting him as a ger?
A. Horav Shlomo Miller's opinion is that teshuva is open in principle to all, and the truth is to be found in the depths of the hearts of all human beings.
The Rov suggested that in this particular case the gerus candidate should be offered a priori the easier option of becoming a Ger Toshav, or a Noahide who keeps the seven mitzvos. If he is adamant and insists to becoming a full fledged Ger Tzedek, more preparatory time should be requested from the applicant. (some Batei Din as is have a five year waiting period).
The Rov added that a precise and clear expression of denial of his prior beliefs should also be requested by the Beis Din.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
Q. Is there a source for the minhag that some people have to point with their little or pinky finger to the Torah when hagbaah is done? Why that finger?
A. Shulchan Aruch (O.H. 134: 2) mentions that at the time of hagbaa the presents should be shown the
writing on the Sefer Torah and they should see it and exclaim: Vezos Hatorah... This is the Torah that Moshe placed before the Children of Israel. Mishna Berura (ibid. 12) rules that the above should only be said in front of the Sefer Torah.
Minhag Yisroel Torah (1: 134: 2) mentions that the expression "ze" and similarly "zos' are used for pointing with the finger (See Menohos 29a and Chulin 42a).
Yalkut Meam Loez (Ki Savo 27: 26) indicates that it is a minhag to point with the "zeres" or small finger and then to kiss it.
Rav Chaim Falaggi (Sefer Hachaim 3: 6 and Ruach Chaim Y.D. 285. See also Lev Chaim O.H. 167: 6) quotes different Midrashic sources for using the finger and also mentions using the index finger.
It is quoted in the name of Horav Chaim Pinchas Scheinberg zt"l that he gave the following explanation: The Torah lists the ten generations from Noah until Abraham, including Yoktan, who established the largest number of families. Rashi notes that Yoktan merited establishing so many families due to his great humility as his name indicates (from the root katan-little). Horav Scheinberg went on to explain that when pointing at the Torah we take this lesson to heart and we point with our smallest finger - the pinkie - to indicate that we should reach out to try to gain understanding of the Torah with the utmost humility and thus merit to succeed in this aspiration. (Ask The Rabbi - Eish Hatorah, See also Kovetz Beis Vaad L'Chachomim p. 498).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
Important Numbers
