Q. See question 3183 above. When the cat brought me a live bird it caught on Shabbos, there were feathers everywhere. Since I am allergic to them, I automatically cleaned them up. Then I wondered if they are mukztah and if I should have done it with a shinui. ( in an unusual way)?
A. Shulchan Aruch (O.H. 308: 34) permits removing muktza that is disgusting and revolting (Geref shel Rei). By the same token, one may remove objects that are detrimental to one's health.
There is also no prohibition of Meamer or gathering, as it only applies Biblically to earth-grown produce. (Rambam H. Shabbos 8: 5, Mishna Berura 340: 36), and other ancillary lenient issues apply.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlita
Q. My cat brought me a live bird on Shabbos (door to backyard was open). Usually, when it does that on weekdays, I wrap it in a towel and release it before my cat kills it.- Fortunately, the bird went on its own into my garbage can, so as it recovered, I just took it while inside the can, back outside. I hope that wasn't trapping, or touching mukzah. Was it OK?
A. Mishna Berura (316: 9) maintains that when finding an ill rabbit that cannot move on the road, one should not take it, since he could be transgressing on the prohibition of Tzad or hunting Rabbinically. Biur Halocho (ibid.) adds that there is a prohibition of Muktza also.
Horav Shlomo Miller's Shlit'a opinion is that, since you did not catch or trap that bird, rather your cat did, you did not transgress any proscription. Releasing after it recovers to the outside is therefore permitted.
There is no muktza prohibition involved either since carrying it with the garbage can, is 'Tiltul Min Hatzaad' or indirect contact and since it is done with the purpose of not having the bird flying around the house and disturbing the dwellers, it is also letzorech mekomo and permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlita
Q. Can a woman be a Shomeres and watch over a deceased? Can the wife of the deceased do so?
A. Poskim disagree whether women can do shemira even for other women. Beer Sorim (2: 77) prohibits, while others permit for women (Zichron Meir on Avelus p. 218).
Horav Shlomo Millers Shlita opinion is that in need, when no men are available they can do shemira even for men.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
Q. If one made a bracha on a drink and it spilled out, is one mechuyev to take a drop with his finger from the floor?
A. Horav Shlomo Millers Shlita advise is that he should rather take a drop from the container where the liquid was held, since it is likely that it still has some wetness in it. If not, if the liquid on the floor has an upper surface, that is still comestible, he could pick up a drop from it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. If five people already davened and five need to daven, may one of those that already davened say a tefillas nedava so that there will be six mispallelim? May this be done in a case of need, such as where they will be very hurt by not having tefilla b'tzibbur?
A. Horav Shlomo Millers Shlita opinion is that davening a voluntary Tefila, would not create a communal Tefila Betzibur. Besides, the Rov pointed out that it is not recommended to daven in our days a Tefilas Nedava, since it requires kavana and complete intention in all the brochos, and that is difficult to achieve in our times.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. My wife entered a bathroom during davening in order to obtain a tissue or piece of toilet paper with which to blow her nose. A local Rebbetzin told her that even in such a case she is supposed to wash her hands before continuing to daven.
I told my wife that this must be this Rebbetzin's personal Chumra, and I don't think it is necessary.
Am I correct?
A. On question 1723 regarding if someone puts his hand inside a bathroom just to turn off the light, if washing netilas yodaim is required, we wrote: "Poskim disagree if entering hands into a beis hakisei requires netilas yodaim. Maharsham (Daas Torah O.H. 4: 18) maintains that only in regards to entering the Beis Hamikdosh is a partial entry an issue.
Shulchan Aruch (O.H. 76: 4) quotes conflicting opinions whether one who puts a hand inside an opening on the wall of a bathroom, if netilas yodaim is required. Others (Ruach Chaim O.H. 3) are stringent and require proper three time washing from a vessel, or at least once (Ben Ish Chai, Toldos). Some opine that just the entering hand should be washed (Mishnas Yosef 5: 6).
Poskim argue that in todays bathrooms, that are kept clean by constantly being flushed and rinsed, may not be subject to the same degree of ruach ra'a or spirit of impurity, that possessed the ones in the pre-plumbing era.
Although the minhag is to be stringent and wash our hands after entering them (Minchas Yitzchok 1: 60, Piskei Teshuvos 4: 19, et. al.).
Horav Shlomo Millers Shlita opinion is that in our case one can be lenient, especially in bathrooms that are used also for other purposes such as just washing hands or storing medicines etc. (See Halichos Shlomo 20: 24)."
However, if one does enter completely, although not obliged to do so, it is better to wash hands.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. The Mishna B'rura says that the reason, according to the Ramo, for joy on Lag BaOmer, is that the disciples of R. Akiva stopped dying on that day.
The custom is to behave with signs of mourning on the days on which they died. When they stopped dying, this mourning behavior should stop. But was their dying so part of the natural order of the day that a cessation of that "normal" is a cause for joy?
A. As can be seen from the Halachos and traditions of the days of Purim, Chanuka, Korban Todah,Birchas Hagomel, Seudas Hodoa and many others, whenever there was a gezeira or decree against our people, to the many or even to the single person, when they were saved Bechasdei Hashem, there is an obligation to thank Hashem accordingly and show him our greatest Hakoras Hatov and thankful recognition.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Re- question 3176 above. If I use a virtual office of the new Gather Town technology, with holographic Avatars that really resembles the person it represents and it shakes hands with a customer in a business deal will that become a kinyan as when done in the real world? Can you shake hands virtually virtually with a woman?
A. See answer above. Horav Shlomo Millers Shlita opinion is that it would become a kinyan since it is not different from an electronic signature placed on a computer document which is only virtual and also binding in Halocho.
The Rov maintains that there would be no issur negia or prohibited touching of an Erva or prohibited woman on a virtual setting. Yet, as mentioned above, if it causes proscribed thoughts it would be prohibited.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. I'm of a Chasidic background and I run an office for a company that is planing to update their Zoom office program, (as we work from home, and it is likely to continue) to the new Gather Town technology. Basically it has the added component of seeing the virtual "room" or office you and others are occupying, and with the ability to move around and interact with other participants based on your locations in the room, just like in real life. The current version uses Avatar cartoon personalities, as in screen games that youngsters play.
Future ones will use holographic Avatars that really resembles the person it represents. Will that create issues of tznius since many of the employees in our company are women?
A. Horav Shlomo Millers Shlita opinion is that it is difficult to voice an opinion without actually seeing the program work. He did suggest that it cannot be more real, that the real world itself you are used to work in until recently. Therefore, whatever measures of tznius one keeps in dealing with others in a real office, would likely be effective in the new virtual 'real' office too, if they affect prohibited thoughts
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. We learned recently on the Daf that one should not count people directly. When making sure one has a minyan for davening, can one count the present attendants mentally, by just looking at them?
A. Although some Poskim are lenient, Horav Shlomo Millers Shlita opinion is that counting the present in one's mind is also not allowed. However one may count their hats or jackets, as the Talmud (Yoma) mentions that indirect counting is permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. If someone touched his hair on his head or pulls or tears some hair from his head or beard, does he have to wash hands three times?
A. Shulchan Aruch (O.H . 4: 21) rules that someone scratching his head should wash hands. Poskim write that just touching one's hair on the head, even on places that are usually covered, (As when one puts on the Tefilin Shel Rosh) does not require the washing hands three times.
Cutting one's hair requires 'Netilas Yodaim" (ibid. 19). However, just pulling a hair does not.
Poskim write that shaving or trimming one's beard or peyos does not require washing hands three times. (Ohr Letzion 2: 44: 5, Halichos Shlomo 2: 10).
Horav Shlomo Millers Shlita opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
1) Q. In reference to question 3156, since the flour goes through a process and the result is only wheat starch, why isn't it different than other starches or products that have totally changed their form? When an apple changes its form into apple sauce, its brocho becomes shehakol. When the starch from corn or potato is extracted, the product made from the starch is now shehakol. Why then, when the starch is extracted from flour and it it is now a totally new form, why isn't shehakol the appropriate brocho on the product made from such starch?
2) Q. In reference once again to questions 3155 and 3156 in regard to the Molino gluten free flour. Once the starch has been extracted from the flour, it has changed its form so much that it is not possible to make bread from it without the additional ingredients in the flour. For example, without the corn flour it wouldn't rise at all. Therefore the question once again is, why is the brocho of hamotzi given based on the wheat starch?
A. The reason for the Hamotzi brocho, is that the removal of the gluten does not change the end product which tastes, looks and smells like bread.
The process although different from the usual bread baking, involves similar inter-medial transformations, when the dough is inedible and different from the end product. This process has become standardized and common in making this type of bread.
We must note, that the final bread product of all common bread, similarly cannot be reached without adding additional substances also, in its due process.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. If someone touched his hair on his head or pulls or tears some hair from his head or beard, does he have to wash hands three times?
A. Shulchan Aruch (O.H . 4: 21) rules that someone scratching his head should wash hands. Poskim write that just touching one's hair on the head, even on places that are usually covered, (As when one puts on the Tefilin Shel Rosh) does not require the washing hands three times.
Cutting one's hair requires 'Netilas Yodaim" (ibid. 19). However, just pulling a hair does not.
Poskim write that shaving or trimming one's beard or peyos does not require washing hands (Ohr Letzion 2: 44: 5, Halichos Shlomo 2: 10).
Horav Shlomo Millers Shlita opinion is that one can be lenient.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Someone bought a nice swing for the young kids in his family that they much desired. It was delivered on Erev Shabbos a few hours before the shekia (sunset), Since the children so much wanted to have it assembled and use it on Shabbos, and were ready to cry if not, the father did assemble it with time left, as they were already prepared for Shabbos before. Did he do something wrong? Should he now reassemble it again?
A. Shulchan Aruch (O.H. 251: 1) maintains that if one performs a melocho close to Shabbos (from Mincha Ketana or two and a half hours onward), he will not see a 'siman brocho' or a blessing and good fortune from the work done. Mishna Berura (5) quotes P'ri Megadim that it is also an actual prohibition.
However, Poskim (ibid) mention that if the work is done for the honor and pleasure of Shabbos, it is permitted when one is able to finish it in time. They also permit when it is only an occasional and temporary work. (Rema ibid.).
Horav Shlomo Millers Shlita opinion is to be lenient.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. When one reads Krias Shema and extends the word Echa'ad as required, does he say the elongated alef letter (Sefardi pronunciation) together with the 'chet' or just by itself. I have heard in shul both customs. Which is correct?
A. Shulchan Aruch (O.H. 61: 6) rules that one should extend on the 'ches' enough to think that Hashem rules on the heavens above and on the earth bellow. Then on the 'daled' he should stretch out enough to think that Hashem rules on the four corners of the universe. Mishna Berura (61: 18) quotes Magen Avrohom that the ratio of elongation is one third to two thirds.
He further explains that extending too much will create mispronunciation in both cases, including the sound of an 'o' without the 'ches.'
Horav Shlomo Millers Shlita opinion is that extending the 'daled' should be done carefully, without adding any extra vowels sound to it, just the plain repetitive 'D' sound.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. I recently became a caregiver for a few elderly patients that require help and are high risk for Covid contamination. I have to use a double mask, but it is ineffective since I have a large beard that I have grown for many years. Can I cut it very short for the time being, until this gezeira ra'a (bad decree) goes away? Do I have to be Matir Neder?
A. Horav Shlomo Millers Shlita opinion is that since the beard is not completely shaved off, in times of need it is permitted and no Hatoras Nedorim is required.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Hello Rav, If an adult gets a small cut on Shabbat and need to put a band-aid on, is it okay to add a bit of Antibiotic cream (e.g. polysporin) to the inside of the band-aid (ie. you are not smearing it yourself)? The cream is not absolutely necessary, but perhaps could prevent infections, etc.
Any difference if it was a child? Any difference for sephardim? Thx
A. Horav Shlomo Millers Shlita opinion is that even a small untreated wound could be dangerous specially in our days. Antibiotic cream can be placed without any smearing. However, since liquid disinfectant alcohol is widely available in our times, during Shabbos, it would be better to use it for other reasons too, and for children also. The cream can be used after Shabbos ends.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Hello Rav, On Shabbat, are we able to move the new kosherlamps (or any similar light) that have LED or CFL lightbulbs in them? I know fire (and thus incandescent bulbs) can't be moved, but maybe these are not considered fire? If not, can they be moved with your foot like other type of muktza? Thanks!
A. On question 1599 in regards to the new Shabled light we wrote; Horav Shlomo Millers Shlita opinion is in principle to agree to Horav Moshe Heinemanns Shlita certification of the Shabled light use, when left turned on the entire Shabbos and when only the drawer is opened or closed to control the amount of light emitted.
However he disagrees with the New Square Kashrus Council certification that permits moving the unit when permitted utensils such as a watch or jewelry are placed inside the drawer. The reason being, is that the Rov considers the unit to be muktza machmas chisaron kis, since it is an electrical utensil dedicated to giving light that one does not usually use for any other purposes, even when another object is placed on the units drawer. (See similar in Piskei Teshuvos 308: 2: n.9).
Therefore, it cannot be moved even when one needs its place, (lertzorech mekomo), or its use somewhere else (letzorech guffo).
In essence, this new light is not in Halacha much better than the one offered by Kosher Innovations on 2004, that could also not be moved from its place.
Horav Shlomo Millers Shlita opinion in regards to the Shabbulb in principle is similar. The Rov disagrees however with Horav Osher Zelig Weiss Shlita, and maintains that the bulb itself is muktze machmas chisaron kis.
However, there is an additional important reason to avoid using the Shabbulb, since unlike the Kosher Innovation lamp, this bulb looks very similar to a common bulb. A casual observer of the closing and opening of the bulb may mistakenly assume that one is turning on and off a regular bulb which is obviously prohibited." See also question 1622.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. The name on the Matzeiva of my cousin is different from the Hebrew name that her mother told me when I asked her. Which name should I use for remembering her at Izkor?
A. Horav Shlomo Miller's Shlit'a opinion is that it is more likely that the name on the Matzeiva is correct, but further research should be done if possible.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. I belong to a group of women that meets every night for a short zoom shiur on Lashon Harah, and we count Sefira at the end with a bracha. We have been criticized that it is not correct. Should we continue?
A. Mishna Berura (489: 3) writes that women are exempt from the mitzva of counting the Omer as it is time dependent. However he adds, that Magen Avrohom maintains that they have accepted this mitzva as an obligation, but mentions that it is not apparently the common tradition in our communities.
He further quotes Shulchan Shleima and others, that women should avoid reciting the brocho as it is likely they will forget counting and completing the mitzva. Horav Shlomo Miller's Shlit'a opinion is that when reminded properly women can count with a brocho.
Minchas Chinuch (306) mentions From Zohar and the writings of the Arizal, that women should avoid counting at all,
However, others disagree and permit, when they are reminded by their husbands to count. (See Piskei Teshuvos ibid.)
See question above about how in our days it is easy to be reminded by the cell phones etc. to do the counting. They would have to be reminded to count on Friday night also.
Horav Shlomo Miller's Shlit'a opinion is that when reminded properly they can count with a brocho.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Important Numbers
