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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 3514 Sing a Diferent Song?
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Q. We started our small shul about twelve years ago and we have been successful. Recently a group of more Chassidishe friends joined us and we are pleased with their presence.
We have a Shaila, this new group has a minhag that on Shabbos Shirah they all sing together the Shirah. We never did that before.
Two questions. 1) Is there an 'Inyan' (worthwhile) reason to sing the Shirah together?
2) Although the majority of our Mispalelim agree to do it, is it permitted to change an already established Minhag?
A. 1) On question 135 regarding reciting the Shira with joy during a time of Aveilus, we wrote: "Zohar (B’shalach and Terumah) and Midrash, quoted by many Poiskim, exalt the ones who recite Shiras Hayam with great joy, with detailed care, and with its cantillations. They are considered as if they experienced themselves the Exodus of Mitzraim and Hashem saves them and forgives all their sins. (Pri Chodosh, Mishna Berura 53, et. al.)
Because of the inherent requirement to recite the Shira with happiness, some Poiskim advise to refrain from saying it in a mourner’s house or on the 9 of Av (Tur O.C. 559, Bais Yosef and Darchei Moshe ibid.). However, the accepted tradition is to say it including when the Avel himself leads."
Therefore, in principle the minhag that all sing together with great joy, has a definite background.
Horav Shlomo Miller's Shlit'a opinion is that if the majority want to sing together from now on, and it will not bring to a Machlokes, there is no reason why it should not be done.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a
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Posted 1/13/2022 11:00 PM |
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# 3513 Safe Return
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Q. Someone fainted during Shemone Essreh due to Covid. illness. People next to him stopped davening to attend to him and waited until Hatzalah came and took care of him. Then they returned to daven the Amida. Since an extended time elapsed, more than the time it takes to say the Shemone Essreh, do they have to start all over again? How about if they spoke during that time?
A. Horav Shlomo Miller's Shlit'a opinion is that, even if they the Hefsek (interruption) was longer that the time it takes to recite the complete Shemoneisre, they only need return to the spot where they interrupted. The same applies even if they also spoke, as long as it was needed for the care given of the patient.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a
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Posted 1/13/2022 10:58 PM |
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# 3512 Don't Rattle the Cage
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Q. See questions above. If the bird cage usually hangs from a stand that is too high for the kids to reach and throw the seeds inside. Can it be lowered to the ground on Shabbat and then placed back?
A. Shemiras Shabbos K. (27: n.31) maintains that the cage is Muktza as it is a 'Bosis' or a base for the birds it contains and therefore should be regarded as Muktza as the birds are. This is similar to the fish tank mentioned in a prior question. He quotes Horav S.Z. Auerbach zt'l that this applies even if the birds fly constantly and may not be standing on the cage the complete Bein Hashmoshos (time between day and night).
Therefore, Horav Shlomo Miller's opinion is that the cage should be lowered before Shabbos begins and left at a height accessible to the children.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a
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Posted 1/13/2022 10:56 PM |
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# 3511 Feed the Birds?
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Q. 2) See question above: (Since it is an ancient tradition that on Shabbat Shira you feed the birds) In our particular case, is it permitted to have the kids come together and feed our birds inside the cage?
A. Shulchan Aruch (324: 11) permits feeding during Shabbos one's domesticated birds that one is obligated to feed.
Biur Halacha (ibid.) mentions that others may also feed those birds.
Therefore, you may indeed permit the children to gather on Shabbos Shira and feed the birds.
Horav Shlomo Miller's opinion is that one should be careful to throw the seeds through the bars or grid of the cage, and to not open the gate or door to it, since one may not be permitted then to close it on Shabbos, The reason being that if left open, it would allow the birds to escape. Therefore, closing it would comprise trapping or the Melacha of Tzod. (Shulchan Aruch O.H. 316: 7).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a
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Posted 1/13/2022 10:54 PM |
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# 3510 Hear the Birds Singing?
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Q. We have at home a large bird cage with six birds, and it is a delight for our young children and the neighbors kids too.
We wonder, 1) since it is an ancient tradition that on Shabbat Shira you feed the birds, why don't people do it in our days?
A. Indeed there is an old tradition for some to feed the birds on Shabbos Shira, based on the fact that they sang with us by the sea (Orchois Chaim 324, Eishel Avrohom, Aruch Hashulchan 324: 11, and others).
A Midrash is quoted which states that the B'nai Yisroel fed seeds that grew from the trees inside the Red Sea to birds and these birds joined in Israel’s song of praise to Hashem.
Sephardic sources quote Chazon Ovadia- (Shabbat, 3, p. 24 and 4, p. 270) who mentions that many of the great Acharonim question the words of the Magen Avraham and write that since this custom was enacted as a Mitzva, one may indeed follow this custom on Shabbos Shira. Tosefes Shabbos rules similarly. He proceeds to discuss several reasons for this leniency.
On question 2296 regarding feeding pigeons on Shabbos we wrote: “One is permitted to feed the animals he owns and he has to take care for (Talmud Shabbos 155b, O.H. 324: 11). However, even if the animals are his, if he does not have to feed them and they can usually find food for themselves as most flying birds do, it would be prohibited to feed them, as it is considered “Tircha Yeseira” (Mishna Berura ibid. 29, 31), even on Shabbos Shirah. Shulchan Aruch mentions doves in his prohibition.”
Many Poskim avert keeping the minhag to feed birds on Shabbos Shira, since it involves feeding wild animals that are not under our care, and that is prohibited on Shabbos (Magen Avrohom 324: 7, Yaavetz ibid. Mishna Berura 324: 31)
Some place bird seeds before Shabbos begins. (Nitei Gavriel - Purim 10: 1)
Horav Shlomo Miller's opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a
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Posted 1/13/2022 10:52 PM |
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# 3509 Think Tank
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Q. Is the fish tank itself Muktza on Shabbat?
A. Igros Moshe (O.H. 4: 16) considers the fish tank a 'Bosis' or a base for the fish it contains and therefore should be regarded as Muktza as the fish are. However, Shemiras Shabbos K. (27: n. 96) quotes Horav S.Z. Auerbach zt'l that a small tank is regarded an ornament and therefore not Muktza.
Horav Shlomo Miller's opinion is that one should be stringent when possible.
See question 2810 regarding the extraction of a dead fish from an aquarium on Shabbos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a
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Posted 1/13/2022 10:49 PM |
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# 3508 Another Fish Tale
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Q. If a fish jumps out from an aquarium on Shabbat, is one allowed to place it back while it is still alive?
A. Shemiras Shabbos K. (27: n. 98) permits returning the fish into the tank due to the Tzaar Baal Chaim or animal suffering involved. (See also Shulchan Aruch O,H, 305: 19)
Horav Shlomo Miller's opinion is that even if Tzaar Baal Chaim, does not apply to very small fish, it is permitted in need, if leaving it to die would create an undesirable item of refuse that one may anyway be permitted to move (Geref Shel Rei). At that stage it may also be permitted to move if one owns an animal (cat) that may see it as food and benefit from consuming it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a
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Posted 1/13/2022 10:47 PM |
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# 3507 Break the Ice
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Q. Which is more correct when needed for safe walking during Shabbat, salting the ice with sand and salt or using a metal scrapper to break the ice?
A. On question 392 regarding spreading sand on ice on Shabbos we wrote: "When spreading sand you have to be concerned with the 'Boneh' or building prohibition. If the surface is paved, cemented or tiled, Poiskim mostly permit, in order to avoid injury, spreading the sand or salt-sand mix, as it will not stay and is expected to be washed away on warm weather, It is better to use sawdust for that same reason (see Mishna Berura 313: 55, Shemiras Shabbos K. 25: 9).
In regards to the Muktzeh prohibition, if the sand or sawdust was prepared or set apart before Shabbos for a permitted use, it is not Muktze. However, even if it was not, Poiskim would remove the Muktzeh prohibition when protecting the public from harm (Sh’miras Shabbos K’ ibid., 39 Melochos 2: p. 369).
If available, one should ask a Gentile to do the above.
On question 393 in regard to using a metal scrapper to break ice on a path or steps during Shabbos, we wrote: "Mishna Berura (320: 36) quotes Mogen Avrohom’s opinion that there is a difference between breaking ice collected on a vessel, which the Shulchan Aruch (ibid. 10) permits and chopping ice that is attached to the ground, where it may be considered building or demolishing. However Mishna Berura mentions that many Poskim disagree and rules that in need the ice can be broken.
There may be also issues of Muktze (Shulchan Atzei Shitim and Chasam Sofer, quoted in 39 Melochos 2, Dosh, note 167. Using a scraper would be “Tiltul Min Hatzad”, similar to a broom) however, when public safety is a concern, as stated in the previous question, it does not apply."
Horav Shlomo Miller's opinion is that it is better to use the salt rather than the metal scrapper since it mat actually scratch or fill in cracks on the paved, cemented or tiled surface covered with ice.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a
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Posted 1/13/2022 10:44 PM |
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# 3506 Testing the Test II
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Q. Dear Rabbi. On question 3497 you permitted taking a Covid test on Shabbat that involves the changing of color of the test paper when needed, and can be done with a Shinui or a variation from the normal procedure, such as holding the testing stick by one’s teeth. Does the same apply to squeezing the Q- tip?
A. Horav Shlomo Miller’s opinion is that it is also permitted under the same conditions.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a
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Posted 1/13/2022 10:41 PM |
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# 3505 Reach for the Moon
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Q. When someone makes Kiddush Levana on a winter, cloudy and windy day, how long does the moon have to remain uncovered to be able to recite the Bracha? What can be done when it is extremely cold and likely, at least some of the present will not make Kiddush Levana later, can they do the Bracha when they only see the moon a short while?
A. Mishna Berura (426: 3) rules that if one began reciting the brocho while the moon could be seen and then it became covered, he may finish the brocho. However he adds (quoting from Ridbaz and Magen Avrohom), that if he expects that the clouds will cover the moon before he can end the brocho, he should not begin to recite.
Nevertheless, in Biur Halocho he quotes Divrei Chaim that one may start immediately to recite the blessing even if he knows it is going to be covered before the end of his blessing. He compares the above to the brocho on lighting.
Biur Halocho suggests that there is a slight difference between the brocho on lighting, that is recited to recognize the portents and prodigies of Creation and that is immediate, as opposed to Kiddush Levana, in which we bless Hashem for the enjoyment of the light of the moon, and that may take longer.
Horav Shlomo Miller's Shlit'a opinion us that in case of need one may rely on the Divrei Chaim and other Poskim that permit.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a
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Posted 1/13/2022 10:39 PM |
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# 3504 You Must Be Joking
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Q. Our children on this time of the year, when they walk Shabbos evening to or from shul, often like to stop, gaze and enjoy the uncanny and sometimes stupefying Christmas decorations of our non Jewish neighbors. Is there an issue with that? do we have to prevent them from doing this? How? Thanks so much.
A. Horav Shlomo Miller's Shlit'a opinion is that obviously you have to stop your young children from gazing and admiring those Avoda Zarah decorations. It is best done while explaining to them the truth of what they stand for.
But instead of punishing or being severe against the children, that may indeed have the opposite effect, one should try 'Letzanusso D' Avoda Zarah' (Megila 24b) or making fun, ridiculing and using derogatory jokes towards it. That will likely be more effective.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a.
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Posted 1/6/2022 11:03 PM |
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# 3503 A Quick Name Fix
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Q. If when reciting a Mi Sheberach for a sick person the name used was not completely correct, does the minyan have to reassemble and recite another Mi Sheberach?
A. Horav Shlomo Miller's Shlit'a opinion is that when he is corrected, he does not have to repeat the complete Mi Sheverach, He should just mention the correct name and add a brocho for Refuah Shleima.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a.
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Posted 1/6/2022 11:00 PM |
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# 3502 Not the Best Vest
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Q. Dear Rabbi. Can one use during winter a Taalit Kattan that is similar to a warm vest. It has short sleeves, but just under the armpits it is split and divided, so most of the front and the back is similar to any other Taalit Kattan. The only other issue is that the edges on the side have a number of buttons that can close the vest. Is it permitted, when the buttons are not used, to make a bracha on it? Does the fact that the user may at one point when it is cold, button up the sides destroy its validity as a Taalit Kattan?
A. Mishna Berura (10: 29) is lenient on using buttons or other easily undone fasteners. However, Piskei Teshuvos quoting Eishel Avrohom, maintains that even buttons or other easily undone fasteners, should be avoided
Horav Shlomo Miller's Shlit'a opinion is that although it is preferable to use a plain regular Taalis Kotton, this vest type can be used even when it is buttoned and the brocho can be recited.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a.
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Posted 1/6/2022 10:58 PM |
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# 3501 Tragic Lonely Departure
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Q. A dear member of our family is dying in hospital. Because of the severe covid restrictions, even his wife, children and grandchildren, as well as his Rov are not allowed to see him or be with him in the secluded section of the hospital he is in.
Since in our family, in similar situations we all join together and at least a minyan is present at the time of 'Yetzias Neshama.' We sing some very moving Nigunim after Viduy and we all loudly recite 'Hashem Hu Hoelokim' etc. Can we in this particular situation do it from the ground outside and in front of the hospital, (they won't let us in) while zooming his image in bed to all of us and our image to him? Is the effort worth it? Thanks for an fast reply.
A. Horav Shlomo Miller's Shlit'a opinion is that it can be done as tefilos help even in such unusual situations.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a.
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Posted 1/6/2022 10:55 PM |
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# 3500 Fixing the Fixed
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Q. I'm the Gabbai for a Minyan that takes place in a neighborhood home.
In question 3484, the response states, in part: "Horav Shlomo Miller's Shlit'a opinion is that although in other positions such as a Chazan, being a Baal Teshuva may not be recommended, in this particular case he may be indeed the preferred candidate."
Does this mean that when selecting a Baal Tefilla, it is preferable to not invite a Baal Teshuva to the Amud?
A. Shulchan Aruch (O.H. 53: 4) ruled that one of the requirements of a Shalich Tzibur is that he should be clean from sins, even if those were committed during his youth. Mishna Berura (16) maintains that the above applies even if he did Teshuva.
However, other Poskim disagree. See Beis Hilel (p.71) quoting Yechave Daas, Teshuvos Vehanhogos (1- 99) and others.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a.
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Posted 1/6/2022 10:49 PM |
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# 3499 In Respect to All Due Respect
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Q. See question above. Often I also see pamphlets and pages of Torah that were left on the mail box of the Shul and due to the wind they end on the street. Is it permitted for me to bring
them in during Shabbat, since as mentioned, I'm stringent and don't carry even when there is an Eruv?
A. Alenu Leshaveach (Teshuva 60 - Bereshis) addresses this question and also the question above, He quotes Chassam Sofer 82 and Talmud Baba Metzia (30a) that one should return to others only the lost articles that he would care to retrieve for his own use. If it is an item he would not retrieve for himself, he does not transgress on the prohibition of 'Lo suchal lehisalem'
Regarding writings of Torah and Shemos, he mentions that a 'Gaon' once asked a child to pick up those Shemos. When later he told the Chazon Ish about it, he replied that he should have better just left them in the street.
As mentioned in the prior question, Horav Shlomo Miller's opinion is that it is better to move the Shemos with one's foot, until finding for them a protected place.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a.
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Posted 1/6/2022 10:47 PM |
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# 3498 Lost and Found?
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Q. I was leaving Shul on Shabbat and I noticed just outside of the steps of our Shul to the street a key ring with keys that had a Jewish symbol attached. Since I'm Machmir and I don't carry on Shabbat even in our city that has an Eruv, was I permitted to lift the ring to comply with the mitzva of Hashabat Aveida (returning a lost item to it's owner)?
A. On question 128 regarding Hashavos Aveidah of Muktza items on Shabbos, we questioned: "If the D’oraisa (Biblical command) of returning a lost item override the prohibition of Muktza." And we answered: Shulchan Oruch (O.C. 266,13) prohibits picking up an “Arnekei” on Shabbes. Biur Halocho (ibid.) forbids retrieval of the Arnekei (money bag) when carrying is an issue (no Eiruv), even if it was found in a place where the majority of residents are Jewish and his intention is to return it to its owner (Hashovas Haaveida).
As far as Muktza is concerned, he declares that it requires further elucidation and refers us to the O.H. (686: 22) and Biur Hagra'ah ibid. dealing on a Shofar manufactured on Rosh Hashono. Mishnah Berura there (82) explains that if there were an issue of Muktza , it would be prohibited to blow the Shofar.
There are Poskim who disagree. however, most maintain that even a mitzva of the Torah does not override Muktza in this and similar cases. (see: Chasam Sofer O.C. 82, – Divrei Sholom 17 – Mishmeres Sholom Ch. 3, Adonei Shlomo 266 – Shmiras Shabbos 236,28)."
In our particular case, one may ask a neighbor that is lenient and does carry in this kind of Eruv to retrieve the lost item in order to return it to its owner.
Horav Shlomo Miller's Shlit'a opinion is that it is better to kick the keys with one's foot, until finding a secure place.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a.
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Posted 1/6/2022 10:45 PM |
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# 3497 Testing the Test
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Q. Can one take a Covid test on Shabbat that involves the changing of color of the test paper?
A. On questio 23 regarding diapers with indicators that change color when wet, we wrote; Horav Shlomo Miller Shlit'”a is of the opinion that they could be used on Shabbos and Yom Tov since the melocho of Tzovea or dyeing is by definition a creative and positive act. However when it is done “'Derech Lichluch'” as staining or soiling it is not Tzovea. This is similar to the permitted use of a gauze in a wound smeared with blood or disposable paper napkins and tissues in cleaning colored spills.
The above is permitted even when it is done as a test or confirmation as in bedikah clothes or a wedding night bed sheet. See Mishna Berurah and Shaarei Tzion O.H. 320-20 , Biur Halocho O.C. 280, Sh'miras Shabbos 14-62.
Furthermore this is an indirect act, often done without intention (Gromo, Eino Miskaven) and therefore it is unlike diabetic urine test sticks, where Poskim are stringent when not totally necessary (Sh'miras Shabbos 33 (81)."
In our case The Rov maintains that the test when needed can be done with a Shinui or a variation from the normal procedure, such as holding the testing stick by one's teeth,
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a.
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Posted 1/6/2022 10:42 PM |
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# 3496 Dish Out the Dishes?
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Q. After the recent Petirah of our grandparents when their house was sold we began retrieving their left over belongings. We collected a set of expensive dishes that they used many years ago for Pesach, but we could not remember whether they were Fleishig or Milchig. Is it possible to use them?
A. Horav Shlomo Miller's Shlit'a opinion is that if they cannot be sold or given to Gentiles, they could be Kashered and used for whatever purpose they are needed.
The Kashering should be done by immersing each one of them three times in boiling water.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a.
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Posted 1/6/2022 10:39 PM |
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# 3495 A Kashi on the Sushi
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Q. What is Horav Miller's latest opinion on the bracha on sushi?
A. On question 367 we wrote: The popular kosher Sushi we most commonly consume consists of cooked vinegared rice sushi-meshi combined with other ingredients, usually raw or partially raw fish, as tuna or salmon or occasionally avocado or other vegetables as center fillings.
Contemporary Poiskim maintain very different opinions as to what brocho we should recite.
Divrei Pinchos (Horav Pinchas Mayers, siman 22) rules the brocho to be Shehakol.
Horav Heinemann Shlit”a maintains that one should recite Mezonos on the rice, as well as the appropriate Brocho on the filling. The nori (the edible seaweed is secondary to the rice and other ingredients, and does not require a brocho (Rabbi Mordechai Frankel, Director – Star K Institue of Halacha).
A similar opinion is to be found on Din – Beis Hora’ah (dinonline.org): “If the fish is clearly recognizable, it a piece of fish should be separated from the mixture, and two berachos should be made – mezonos for the rice, and shehakol for the fish. However, if the fish cannot be clearly discerned, it is sufficient to recite mezonos on the mixture”.
Quoted in the name of Horav Mandelbaum author of Vezos Habracha, is that the bracha should be dictated by the largest ingredient by volume, usually the rice which is Mezonos. (berachot.org).
Rabbi J. Blass (Rabbi of Neve Tzuf and Rosh Kollel “Ratzon Yehuda”) also agrees to Mezonos” (Yeshiva.org)
The brocho of Mezonos is also mentioned in the name of Reb Simcha Bunim Cohen Shlit”a of Lakewood.(TLS, Feb 2010).
Horav Shlomo Miller’s Shlit”a opinion is that the correct brocho is Shehakol."
Recently however, Horav Shlomo Miller’s Shlit”a voiced an added opinion that it is better to recite the proper brocho of each item, on a separate piece of food that carries the same blessing.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a.
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Posted 1/6/2022 10:36 PM |
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Important Numbers
