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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#5872 A REAL ENDING?
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Rav, Can one make a siyum after ending a complete tractate of the Talmud on the Ein Yaakov version, which only has the more interesting and attractive Hagadot parts?
A. Since it is an established version of the Talmud which many learn constantly, likely it is correct to do so, to support, encourage and honour the ones who always engage in it.
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Posted 4/17/2026 4:05 PM |
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#5871 - A Woman’s Omer Opinion
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- Q. See question above.
Rabbi, Is it Commendable for Women to Count the Omer? What do learned women opine?
A. I found the following commendable article from Rebbetzin Chana Bracha Siegelbaum | Director, Midreshet B’erot Bat Ayin | www.berotbatayin.org, on Parashat Emor:
“Focused Self Refinement for Men and Women Alike”
Throughout all my forty years of being Torah observant, I have never counted the Omer from beginning to end. Truthfully, I haven’t even tried. I feel ambiguous about the many young women who ardently count the Omer with or without an app. On the one hand, I admire these devout women who want to take on this timebound, positive mitzvah, which is more than what the Torah mandates for women. On the other hand, I’m not an advocate of women taking on men’s mitzvot, which at times comes at the expense of keeping the many obligatory mitzvot for women.
Yet, it is not a black and white issue. As women’s roles evolve, the boundaries between men’s and women’s mitzvot become increasingly blurred.
During the period of counting the Omer, both men and women need to work on character refinement, in order to be worthy to receive the Torah.
The seven emotional sefirot (Divine emanations) that we go through, with their sub-sefirot, during each of the 49 days of the Omer, from Chesed (loving/kindness) to Malchut (royalty) teach us the spiritual and emotional focus of each day. No matter whether a woman counts the Omer or not, it is highly beneficial to meditate on the sefirah of the day and work on integrating it into our lives.”
Rabbi A. Bartfeld as revised by Horav Hirshman, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 4/17/2026 3:01 PM |
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#5870 - The Blessing Blessed Women!
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Q. As we asked on the Rabbi’s well and very popular shiur on line, Is it better for women to count the Omer without a Beracha, since they may forget?
A. The main Halachic question is whether a woman who takes upon herself to count the Omer may recite a bracha. According to the Shulchan Aruch, a woman may not make blessings over any mitzvah from which she is exempt. If she does, she is reciting a blessing in vain. (Shulchan Aruch, Orach Chaim 589:6).
This is the prevalent custom among most Sefardic women. (Maran Rabbeinu Ovadia Yosef zt”l) However, the Ashkenazi custom follows the Rama’s opinion, that women who perform time-bound mitzvot are permitted to recite the blessing. Likewise, the nineteenth
century Rabbi Yechiel Michel Epstein holds that although women are exempt from counting the Omer, because it is a positive time-bound commandment, if they take upon themselves to count, they should recite a bracha like any positive time-bound commandment that women practice. (Aruch Ha-shulchan, Orach Chaim 489:3)
Similarly, any woman who chooses to count the Omer may say a blessing prior to saying it [if they have not missed any previous days, as is the law].
Horav Shlomo Miller’s Shlit’a opinion is that women should follow their family tradition.
Rabbi A. Bartfeld as revised by Horav Hirshman, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 4/17/2026 2:57 PM |
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#5869 - Remembering the Remembrance Day?
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- Rabbenu Shlit’a.
As I asked the Rov in Shul, should I, and can I attend, to comply with the mitzva of Kibud Av Vaem, a Yom Hashoa Remembrance Act, even in Nissan, since my parents are strongly asking me to also follow my survival grandfather and attend?
A. We had a similar question:
– #2165 No Partisan to the Simcha of Nisan?
Q. I’m a yeshiva bochur and my parents asked me and my siblings to attend with them and my Holocaust surviving grandmother a Yom Hashoah act, which takes place in Chodesh Nisan. I know it is very important to them. Should I go?
A. Horav Shlomo Miller’s Shlit’a opinion is that if your brief attendance is indeed of great importance to your parents and they will be pained if you don’t attend, it is permitted, even during the joyful month of Nisan, when Halacha dictates that avelus, acts of grief and mourning should be avoided.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a December 20, 2019
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Posted 4/17/2026 2:50 PM |
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#5868 - Is this the Counting of the Rabbis?
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See question above-
Q. Kevod Horav Shlit’a . Many Poskim maintain that after the destruction of the Beit HaMikdash, Sefirat HaOmer changed and is only a Rabbinic obligation. Is that the reason for women to be exempt?
A. Indeed, many Poskim maintain that after the destruction of the Beis HaMikdosh, Sefirat HaOmer became only a Rabbinic obligation. For this reason, the Mishna Berura (489: 15) writes that many people count sefira during bein hashmashot. (twilight, between sunset and nightfall) In Halacha, this period is considered a “safek yom safek laila” (uncertain time, possibly day or possibly night). Therefore, one can be lenient.
That said, the Mishna Berura (489:14) writes that in any event, it is best to count after nightfall when we are certain it is night. Furthermore, if one counted during Bein Hashmashot, (time of uncertainty if day or night) the Mishna Berura (489:15) recommends repeating the counting without a bracha after nightfall.
Rabbi A. Bartfeld as revised by Horav Hirshman, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 4/17/2026 2:42 PM |
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#5867 Women Also Count!
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See question above-
Q. Honorable Rov. I have another question. Why do we assume in principle that the counting of the Omer is a positive time bound mitzvah from which women are exempt, more than the lighting candles, resting, eating and honouring Shabbat, that women do comply with?
A. The Ramban, (Chidushim to Kiddushin 33b) lists Sefirat HaOmer among the positive mitzvot that are not timebound, yet he doesn’t address the issue of whether women are obligated to count the Omer.
Ramban’s deviation from the mainstream view that counting the Omer is a timebound mitzvah puzzles most commentaries. Perhaps Ramban holds that Sefirat HaOmer is a rabbinic mitzva, instituted during post and pre-Temple times, therefore making it clearly not time-bound: “…you shall not turn aside from that matter that [the sages] tell you” (Devarim 17:11), explains Ramban’s position on Sefirat HaOmer.
Rabbi A. Bartfeld as revised by Horav Hirshman, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 4/17/2026 2:38 PM |
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#5866 Be In for the Count?
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Q. Rabbi. Is it commendable for women to count the Omer?
What is Horav Miller’s opinion? Does it make a difference in our days when we can wear an actual electronic reminder with the date to count?
A. HoRav Asher Weiss Shlit”a, holds that since women today are wise, enlightened, know to read from the siddur. and also have access to calendars and newspapers in which the day of the count is written daily, our wives and daughters act correctly to recite a beracha over the counting.
Still, in my humble opinion, a woman who knows that she likely will not complete the count correctly, should not begin reciting a beracha over the count at all, since there are later authorities who maintain that if one skips a day, the earlier berachot were retroactively said in vain. The numerous apps, emails, and reminders today only strengthen Rav Weiss’s position… but even in this case, one who is lenient has not lost anything.
Horav Shlomo Miller’s Shlit’a opinion is that the women should follow the tradition of their family.
Rabbi A. Bartfeld as revised by Horav Hirshman, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 4/17/2026 2:34 PM |
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#5865 - Who is Counting?
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– See question above -
Q. I have some more questions. Is it true that the Ramban maintains that women have to count the omer? Should one try to also follow his opinion?
A. Indeed the Ramban (Kiddushin 34a) rules that women are obligated to count Sefirat Ha’Omer. The Avnei Nezer (OH 384) explains the Ramban’s justification for his position is that the Torah writes that Sefira begins mi’mocharas HaShabbos, the second day of Pesach. Since Sefira is connected and linked to Pesach and women are obligated in many of those mitzvos, they are obligated in Sefira as well.
However most poskim do not accept the position of the Ramban and they rule that women are not obligated in this mitzvah. Yet the Magen Avrohom (O.H. 489:1) writes that women have accepted this mitzvah upon themselves, and it now has the status of an obligation. However, not all Acharonim accept this ruling, and indeed the Mishnah Berurah (489:3) writes that in his community it was not the custom for women to count Sefira.
Practically speaking, there is a wide range of customs. Some women count Sefiras Ha’Omer with a bracha, others count without a bracha or have someone else recite the bracha for them, and some do not count at all.
The dispute over whether Sefirat HaOmer today is a Biblical or rabbinic obligation has various ramifications, most importantly as we mentioned: What is the Halacha if there is a safek (uncertainty) if one counted? If this mitzvah is Biblical, we follow the rule that safek dioraisa lichumra (we are stringent), while if it is only Rabbinic, we are lenient since safek derabbanan likulah prevails.
See next question
Rabbi A. Bartfeld as revised by Horav Hirshman, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 4/17/2026 2:29 PM |
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#5864 - A Counting for Women?
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- #5864 – Q. Hon. Rav Shlit’a.
Some of my friends in our Bais Yaakov type of school for Frum girls, also count like me Sefirat Haomer every night. I know that some avoid counting Sefira least they forget. What is the correct Minhag and what is Horav Miller’s Shlit’a opinion?
A. In principle women are broadly exempt from counting Sefirat HaOmer since it is a positive time-bound Mitzva or namely, a mitzvah Aseh She'hazman Grama. ( Rambam Hil. Temidim 7:24). The above is also the opinion of many Rishonim and Acharonim.
However some Poskim allow women to count with a Bracha. Most Sephardic and some Ashkenazic opinions advise against women counting, or recommend doing so without a blessing.
See next question
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Posted 4/15/2026 12:22 PM |
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#5863 - The Best Shemini Time
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Q. When is the best and most meaningful time to read Parshas Shemini?
A. Parshas Shemini is often read after Pesach or sometimes after Purim, times when wine and drinks are common. During our difficult times, it is essential to understand what and where is the real source of joy and happiness.
The Talmud (Megilah 10b) states that since the day of Creation there was not another day so full of Simcha and joy as the Yom Hashmini, the day of the inauguration of the Mishkan.
The laws of Kashrus teach that; “we are what we eat,” If we consume non-kosher animals we assume their nature and incorporate their instincts. (Ramban) If the animal is impure, we will take up its tainted character, as we ingest it.
By the same token, the juxtaposition of these two chapters demonstrates that equally “we are what we do and what we think.”
The greatest of human accomplishments has to be the building of the Mishkan, as after all it became the abode of the Creator of the universe Himself. It thus concentrated all and everything in its midst.
A story is told that when the train was first invented, the world was flabbergasted. It was simply revolutionary and would change everything. Until this invention came along, the world traveled by carriages and wagons either pulled by horses and donkeys or pushed by people. The idea that a row of cars can move on their own accord was bewildering for most people.
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Posted 4/10/2026 5:37 PM |
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#5862 - The Key to the Kinds of Kitniyos
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- Q. Rabeinu Shlit"a.
Does one have to actually wait until one gets sick in order to consume medicine made of Kitniyos, or can one take it as a preventive means to avoid getting ill.
A. It would depend in the severity and other conditions of the illness, therefore a proper medical authority should be first consulted.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 3/29/2026 6:08 PM |
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#5861 – Shure Shemira for Shemura?
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- Q. Hon. Rabbi Shlit”a.
We baked our Shemura Matza for Pesach this year a few months ago. In order to keep it fresh we froze the matza inside a Pesach freezer. Is there a problem to use it now?
A. Horav Shlomo Miller’s Shlit’a opinion is that if one was careful that the matzos were well protected and did not get wet specially when taken out of the freezer.
(They should be placed in a container where the can defrost slowly and don’t become moist).
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 3/29/2026 6:03 PM |
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#5860 – The Mexican Aficoman? -
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Q. Querido Rabino, larga vida.
In our town in Mexico many complain on the tradition of stealing the Afikomen by the children at the Seder of Pesach. Since we are constantly engaged in teaching our children to avoid that common behavior in our society. Does one have to keep that tradition in our days?
A. Some Poskim quote that tradition. Sidur Yavetz quotes that practice as following the Talmud Pesachim 109a that mentions the grabbing of matzos on the night of Pesach and explain that the reason is since after the hard labor and toil involved in the preparation and setting of the Seder, the kids may just fall early asleep and miss the last matza.
To keep them up, considering the gift they may receive in the exchange, we follow the above tradition.
We must add that the kids should be warned to hide the Afikomen under a bed, in a bathroom or in a place were it could get wet.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 3/27/2026 5:46 PM |
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#5859 – Once Again Giving Gain to Gone Gebrochts
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- Q. See questions above:
Kvod Rabenu Shlit’a, one more question for now. If one does not eat gebrochts on Pesach, does a piece of it become Muktza and prohibited to touch?
A. The Chazon Ish (Shabbos 49:15) rules that cooking Kneidlach from Yom Tov to Shabbos may be Muktzah if ones minhag is that Gebrochts are prohibited, however, if one is merely stringent to avoid it than it is permitted.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 3/27/2026 5:43 PM |
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#5858 - Again Giving Gain to Gone Gebrochts
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- Q. See questions above: Kvod Rabenu Shlit’a.
Thank you so much for your prompt answers One more question on this topic for now please. If one does not eat gebrochts on Pesach, how does it then fit into our common practice for eating the Korech on the Pesach Seder.
Our tradition is to place some chrein sandwiched between two pieces of matza. After all the chrein is ground horseradish and is kind of liquid?
A. Usually people that avoid Gebrochts just dip the Marror herbs in the Charoses not the Matzah, as mentioned in Remah, (Shulchan Aruch O.H. 475: 1), and then eat them together joined in the mouth with the matza. See Mishna Brurah 475:1
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 3/27/2026 5:41 PM |
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#5857 – Giving Gain to Gone Gebrochts?
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- Q. See question above.
Kvod Rabenu Shlit’a. Where is the source in Halacha of not placing matza during Pesacha in liquids or eating gebrochts?
A. Likely one of the first reference to Poskim that mention the above Minhag is the Olas Shabbos (453:3) who discusses a Halacha of the Bach that Matzos should be baked only prior to Pesach and not during Pesach. The reason he mentions is that Chometz only becomes batel or annulled before Pesach and not during the Yom Tov. The Olas Shabbos adds, “And one who is concerned for this stringency should not cook a baked Matzoh on Pesach either, because how and why is it different than baking?’
In other words, the Olas Shabbos is concerned that the Chametz that was mixed into the Matzoh but became nullified before Pesach, may be now re-awakened on Pesach itself.
The Mogen Avrohom (458:1) quotes the Olas Shabbos and after questioning it, differentiates between the Bach’s and the the Olas Shabbos cases.
Another source for the concern for Gebrokts is in the response of Rabbi Shniur Zalman of Liadi, the Baal HaTanya. He raises concern that perhaps the Matzoh was not kneaded sufficiently, and some unbaked flour may remain on the Matzoh. The soaking will thus bring about chometzing or fermenting process.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 3/27/2026 5:38 PM |
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#5856 – Know Your Kneidlach
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- Q. Kvod Rabenu Shlit’a.
We have a long time family minhag to eat Kneidlach during Pesach. What is the origin of that minhag, and how important is it?
A. Although the exact origins of the matzo ball aren’t clear, it seems to be a relatively new invention dating back to sometime in the 19th century.
On Passover, it is forbidden to make anything that could become leaven or chametz. This of course precludes the adding of anything like a crouton, or something similar made out of flour, to a soup on Passover since that would be chametz However, once a matzo was already properly baked then it can no longer become chametz.
The theory goes that at one point, perhaps when Eastern European cuisine began introducing dumplings in traditional foods, someone got the brilliant idea of using matzo crumbs, either from the leftover matzo after Passover or from the crumbs produced while baking matzo before Passover, to make “matzo meal” and produce the matzo ball. Nowadays, it is mass-produced by pulverizing matzos, which in most instances were specifically baked for this very purpose.
The kneidel gained fame in June 2013, when it was the winning word in the 86th Scripps National Spelling Bee. After the spelling bee, there was a debate as to the correct spelling.
But perhaps there is a deeper origin to the matzo ball, which we can glean from the fact that some are careful not to eat matzo balls for most of Passover. (from Chabad Org.)
See next question
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 3/27/2026 5:33 PM |
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#5855 – Lean on a Clean Hotel Room?
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- Q. Dearest Rabbi.
I will be traveling to a hotel for Pesach arriving on Erev Pesach early in the morning. Since I don’t know if there is some chometz cakes or bars left in the room, and I also may arrive late as planes are delayed now often. In case of need can I sell the chometz using an AI program that buys chometz on line?
A. The correct thing is that at the time one registers in the room, he should ask to have removed and emptied the fridge or any other container from any offered foods. One should ask an attendant to take up the baggage and empty the fridge, offering the necessary tip.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 3/27/2026 5:31 PM |
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#5854 – Q. Selling Safely Some Shul Chometz!
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- Q. Dear Rabbi, Is it correct for a new young and likely only temporary Rabbi from a shul to sell the Chamtez from the shul and that which he bought from the members and others, to the Gentile that always fulfills that purpose? After all he does not have the authority of an accepted Rabbi of the institution?
A. He has to be named and delegated that authority by the accepted and legally responsible directors of the institution, even if it is only temporary. The above applies and is effective even if he lacks any other legal rights and position in the Shul.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 3/24/2026 5:14 PM |
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#5853 Drink Correctly!
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- Q. See question above. What is the ideal way to distribute for others from the kiddush cup?
A. The correct way to distribute Kiddush is as follows: After the completion of Kiddush, the reciter pours the wine from the becher into another cup. He then drinks a m’lo lugmav (mouthfull) from the becher, and the wine in the other cup is distributed.
If a husband and wife are eating alone, and the wife is a niddah, the husband should either 1) put his cup down after drinking a m’lo lugmav and his wife drinks from that cup, or 2) pour wine into another cup and drink a m’lo lugmav from that cup.
His wife should then drink from the becher that he has put down.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 3/22/2026 11:07 PM |
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Important Numbers
