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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 5301 – Amen to the Amen!
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- Q. Someone in the conversion process was told that he can't say amen to other people's brachas. I thought they are supposed to follow all Jewish laws and customs with the exception of completely observing Shabbos. What am I missing?
A. In principle there should not be a limitation for someone in his situation of being in the conversion process, to answer Amen on the blessings said.
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 2/14/2025 12:48 PM |
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#5300 A New World - Really?
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- Q. Dear Rabbi Shlit’a. I have an important question that Gedolei Hatorah have to address.
Since genetically altered fruits and other food items are constantly becoming more common, does their particular status alter any Halacha considerations regarding food prohibitions or mitzvos done with those foods?
A. Although the common believe of many is that genetically altered fruits and grown produce are most common, Horav Shlomo Miller Shlit’a pointed out that in reality that is not the case and they are very limited. See following questions.
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 2/14/2025 12:44 PM |
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#5299 A Real Newborn?
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- Q. Dear Rabbi. A friend became religious late in life. An orthodox Rabbi was telling him that he should now have a real bar mitzvah. My friend was very offended and then asked if he should also repeat his bris (circumcision) which was done by a doctor in the hospital. What is your opinion?
A. Regarding the bris (circumcision), it depends whether it was done by a proper Kosher Mohel, if not he should consult with a proper Rabbinical authority to connect him with the correct Mohel to do at least “Hatofas Dam Bris” or a necessary and essential small blood letting cut on the right place, that has the value of a proper brith milah. (there may be other fixings necessary, if the brith milah was not done correctly.
As far as a Bar Mitzva is concerned, in principle it is unnecessary, yet it is a proper good idea to give a Kiddush or similar to celebrate his joining the Jewish Nation.
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 2/14/2025 12:41 PM |
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#5298 Honey, Don’t Pass the Milk!
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- Q. Dear Rov and Magid Shiur. I have another shaila. If I we served at a simcha meal Chalav Yisrael. Yet someone noticed that one of the waiters poured a bit of left over milk from another simcha, that was kosher but not Chalav Yisrael, if it was only a small amount does it become batel and acquire the benefit of being Chalav Ysrael?
A. In general the process of “Bitul” only removes prohibited or forbidden issues in a mixture or similar, it does not give new added characteristics or special new conditions necessary. See question 2043 (The Works of Water Works).
On question 4570 (No Minority Rights?) we wrote:
“Q. Rov Shlit’a. If someone is missing a bit of olive oil to fill a cup on the Menorah, can one use a small quantity of common oil that following an Halachic mechanism of ‘Bitul Berav’ will become nullified in the majority, and be considered as being all olive oil?
A. Poskim disagree. Some maintain that the added bit of oil will become ‘Batel Berov’ or annulled and be part of the majority (Pischei Olam on Kitzur Shulchan Aruch (Chanuka), Eishel Avrohom (693), Chasam Sofer) and others.
However, Peninei Chanuka (p. 144) following the opinion of Oneg Yom Tov (4) maintains that ‘Battel Berov’ can only annul and remove a state of prohibition from the item being mixed into a majority. It cannot acquire and gain a new status of positive new and different conditions and credentials it did not posses before, such as becoming olive oil for the Menorah.
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 2/14/2025 12:37 PM |
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#5297 A Sefer Torah in Aramaic?
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- The Talmud (Megila 9) mentions that according to the opinion that allows a Sefer Torah to be written in aramaic, the reason is because it says יפת אל' ליפת which means G-d glorified יפת by making his language holy. On the other hand the Talmud (Sota 33) teaches that one who is not praying with a quorum should not pray in Aramaic because the angels do not understand,
Tosafot st(Shabbos 12) asks that how could it be they don't understand if they know even a persons thoughts? The Rosh answers that of course angels understand Aramaic, but rather they don’t want to listen or deal with Aramaic because it is a repellent language.
Horav Menashe Klein Zt”l, (Mishne Halochos 13; 147), explains based on the Kuzari that teaches how Avrohom Avinu would speak in aramaic whenever he needed to discuss mundane matters, and in לשון הקודש for all holy matters ) why Adam spoke in aramaic and not (לשון הקודש) because he did not want to use the such a holy language for mundane matters.
Yet the Rema (120) quotes the Bereshis Rabah that says one should respect Aramaic Torah like we see Hashem respected it by using it in the Torah itself.
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 2/14/2025 12:32 PM |
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#5296 Make it in Aramaic?
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- Q. Dear Rov and Magid Shiur. When Hashem spoke to the important people of Babel as, described in the Talmud and Midrashim, did he speak to them in Aramaic?
A. Some significant chapters of Daniel and Ezra, that quote the words of Hashem spoken to the prophets or for Nebuchadnetzar are written in Aramaic, the books of Daniel and Ezra—are written in Aramaic, as are the Babylonian and Yerushami Talmud.
Aramaic was the lingua franca and common language of the Assyrian, Babylonian, and Persian empires, facilitating communication between the diverse nations within each empire. When the Jews returned to the Land of Israel from Babylonian captivity in the 4th century BCE, they began using Aramaic as their vernacular for daily speech, reserving the Holy Tongue for Torah study and prayer. The dominance of Aramaic in Jewish communities in the Middle East continued well into the 9th century CE.
The Zohar, the basic work of Kabbalah authored by Rabbi Shimon bar Yochai, quotes often the wortds of Hashem and also employs Aramaic as its primary language. Additional uses of Aramaic in common in Divrei Torah writings that include various Midrashic compositions,
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 2/14/2025 12:27 PM |
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#5295 The True Tu Bishvat
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- Q. The people of our shul have a tradition to make a seuda for Tu Bishvat in which the customary fruits are served. Can they make the Seuda on the night (Wednesday this year 2025) or does it have to be during the (Thursday) day? (They usually do it between Mincha and Maariv).
A. Since Tu bishvat or the 15th of Shevat is a Jewish holiday occurring on the 15th day of the Hebrew month of Shevat. Wednesday night is already time to celebrate.
It is also called Rosh HaShanah LeiIlanot (ראש השנה לאילנות), literally "New Year of the Trees." In principle one should wait until proper night time to comply with the traditions involved. Yet Maariv could be said after the meal ended.
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 2/12/2025 10:15 AM |
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#5294 Go For a True Song
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- Q. As we are to read on this Shabbos Shirah the song that gives the name to the Shabbos, does it all have to be read with a special tune
A. There are indeed different traditions. Horav Shlomo Miller’s Shlita opinion is that indeed the complete shirah should be read with that tune.
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 2/9/2025 10:49 PM |
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#5293 An Eating Problem?
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Q. See question above. I see that frum people go on vacation times or dates to places and restaurants that serve both Kosher and non-kosher food. Is that permitted?
Is there any reason to worry about ma’aris ayin when doing so?
A. Mori Verabi HoRavMoishe Feinstein ZT”L (Igrois Moishe O.H 4: 82) rules that eating kosher food in a non-kosher restaurant is a problem of maaris ayin (Negative impression and example).
One may argue that there is no maaris ayin as a person might enter a non kosher restaurant for numerous reasons as, for a business meeting with a non-Jewish client, or to use the restroom. Nonetheless, these things applied in his time time also, and he still ruled to be stringent.
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 2/9/2025 11:36 AM |
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#5292 A Drink Problem?
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- Q. Can someone traveling and being in an airport or plane, consume a coffee or tea served in what seems to be just items that are essentially kosher? What is Horav Miller’s Shlit’a opinion?
Would he drink it?
A. Although it is common for many to be lenient when all the ingredients are kosher, Horav Shlomo Miller’s Shlita opinion is to abstain when in public view.
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 2/7/2025 12:15 PM |
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#5291 Sounds Are To Good to Be True?
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- Q. Kvod Moreinu Horav Shlit”a: What is the Halacha regarding the prohibition of Kol Isha (listening to the voice of a woman singing) if the music in question is changed to either raise or lower the pitch? If the voice now sounds like a mans is it permitted?
How about if it is done the other way around, it is a man’s voice that now sounds like a woman?
How about, if one just places on his ears an electronic device that changes the pitch?
A. Horav Shlomo Miller’s Shlita opinion is that although it is a unique new and unheard Shailah, one should be stringent and not do it.
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 2/7/2025 12:13 PM |
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#5290 Don’t Trim the Shovavim!
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- Q. See question above. Another explanation is because Shovavim falls after the winter solstice, which is when the days start to get longer.
This connects to the narrative recounted in Avodah Zara (8a) that after Adam sinned, he ascertained that the days were getting shorter and feared that his insubordination to Hashem had brought about the end of the universe. Then, as the winter solstice passed, he noticed that the days were getting longer again and was relieved. He saw in it a symbol of his repentance being accepted. Consequently, the period of increasing daylight is seen as a promising and auspicious time.
We don’t find the Shovavim period mentioned in the Talmud, Midrash, Shulchan Aruch or Mishneh Torah; one of the the earliest reference is in the fifteenth-century work Leket Yosher. It was the sefarim of Kabalah and Chasidism who enlarged Shovavim to its current understanding – that also includes fasting on Mondays and Thursdays during this period, every year. Because of their origins, the practices are more prevalent in Sephardic and Chasidik communities than they are among Ashkenazim.
The first practice, as mentioned, is to fast from dawn to dusk on the Mondays and Thursdays of this period. These are the days of the year with the fewest daylight hours, with the result that these fasts are not among the more onerous ones.
Another practice observed at this time is to undertake a taanis dibbur – a fast from speaking. Typically observed on Shabbos (when regular fasting is prohibited), one obligates himself to refrain from talking, except for words of prayer.
On Shabbos during a taanis dibbur, there are those who recite sefer Tehillim – all 150 Psalms – three times, for a total of 450 Psalms! This, of course, is a very large time commitment.
During Shovavim, some people recite Selichos and various Kabbalistic prayers appropriate for the period. Others give extra tzedakah at this time.
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 2/7/2025 12:06 PM |
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#5289 The Shovaim Meaning
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- Q. Dear Rov Shlit’a: I overheard in our shul that we are now at the very special time of the year known as Shovavim. What exactly is the time period of Shovavim? And what does it mean? Why is it so special?
A. Shovavim is the word that represents the first letters of the Parshios of Shemos, Va’eira, Bo. Beshalach, Yisro, Mishpaoim. These are the first six sedras (weekly reading chapters) of the Shemos Sefer (or the book of Exodus), which are read in the end of the winter months.
“Shovavim” is a word also found twice in sefer Yermiyahu (the book of Jeremiah) chapter 3 – in verses 14 and 22, as part of the pasuk “shuvu banim shovavim,”. Or “return, lapsing or troublemaking sons,” Accordingly, the Shovavim period is one of intensified teshuvah (repentance) and tikkun (purification) for personal defects and sins especially those of a sexual nature. Sefarim write that this can range from such matters as unclean thoughts to laxity in the laws of family purity.
Why is Shovavim particular to this time and period? Some maintain that is related to the theme of the Torah portions read over the course of these weeks. We read about how the Jews were exiled in Egypt, where they became entrenched in extreme immorality and sank to the lowest depths of impurity.
Nevertheless, they were able to be redeemed and ended up traveling to Sinai, where they succeeded in receiving the Holy Torah. Also as this particular time precedes the great happiness of Purim and Pesach, it carries an essential and inspiring message of bouncing back from deep impurity to the greatest spiritual heights of the YamimTovim that prepare us to Kabalath Hatorah
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 2/7/2025 12:02 PM |
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#5288 Get the Right Day Right!
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Q. See question above . Thanks Rabbi for the enlightenment. Yet, why is the minhag to recite it on that particular day of the week?
A. Sefarim explain that Tuesday was the day that plants, vegetation and fruits were created.
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 2/7/2025 2:34 AM |
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#5287 Always “Heaven On Earth"
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Q. We were asked a number of Shailos this year, significantly more than in others regarding the reciting this week of Parshas Haman on Tuesday.
I sent to them the following Teshuva, we once wrote:
A. “1606 - Q. What is the source for saying Parshas Haman on the third day of the week of Beshalach? Is this an accepted segula for parnassa that one should follow?
A. The Tur and Beis Yosef (O.H. 301), as well as the Mishna Berura (1: 13) mention that it is a segula (remedy and protection) for parnassa, support and livelihood, to recite the Parshas Hamon every day.
Perisha and Mishna Berura quote the Yerushalmi Brochos that maintains that one who reads Parshas Hamon every day, is assured that his sustenance will not be diminished. The reason is to inculcate the belief that parnassa is Heavenly given, and just like by the omer of mon, working harder and collecting more, did not contribute to a greater degree of sustain or wealth. They also mention that it could be recited on Shabbos
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Yalkut Menachem quotes that Rebbe Menachem Mendel of Rimanov zt”l asserted that it is a Segulah for Parnassah to recite Parshas Hamon on the Tuesday of Parshas Beshalach. (See Nitei Gavriel ”“ Purim 1: 3). This minhag has become recently, due to social media communication, more popular.
Horav Shlomo Miller Shlit’a opinion is that one should follow the Tur and Poskim mentioned and his family minhogim. When recited on Shabbos, one should not add the accompanying tefilos for parnosso said during the week
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Rabbi Abraham Bartfeld as advised by Horav Shlomo Miller Shlit’a.
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Posted 2/5/2025 3:49 PM |
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#5286 Let Women Forget?
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Q. See questions above. As Tu Bishvat is approaching and one of the fruits traditionally eaten that we serve are olives, often people ask, (as reflected above), if it is correct to eat olives, since the Sages teach that it affects the Torah learning?
How about women who are exempt from Torah learning, are they permitted to eat olives on their salad daily?
A. See the many received questions above, that reflect the intense interest of people in consuming olives in many different common and usual ways, drinks and meals, and the various limitations to the eating avoidance of olives in our days and eating habits.
Piskei Teshuvos (O.H. 170: 18) quotes Sefer Chasisim and Magen Avrohom, Kaf Hachaim and others that permit women to eat olives and other items that are avoided by men, as they may be a source to forget their Torah learning.
Considering all the above limitations to the tradition of not eating olives in our days,
women should not be affected by the above restriction.
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 2/5/2025 10:35 AM |
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#5285 Living with Olives V
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- Q. We must add the following part to the answers above.
“Does it make a different if the olives are lightly chewed or well-chewed? Does it make a difference if they are eaten by themselves or with garlic or in something (e.g. cottage cheese)?
A. The Arizal (quoted in Kaf Ha”Chayim 24:43) writes that olives cause amei haaretz to forget, but if one eats them with the right kavanah or intention, on the contrary they help one to remember. We should intend “Kel Elokim Matzpatz, which has the same Gematriya (417) as zayis, and this intention counters the forgetting power of olives.
Horav Shlomo Miller”s Shlit”a opinion is that there is no prohibition on eating olives and “roggil” could be even less than thirty days.”
We can add to the above that Sefer Hazikaron (Siach Hassodeh 2: 11) quotes from Mogen Avrohom (170: 19), similarly to the above in the name of the Arizal. He mentions that all the Tanaim and Amoraim that consumed olives, did so with the right kavanah and intention, and therefore, on the contrary it helped them remember.”
The Rov added that the above would definitely apply when eating a seudas mitzva.
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 2/4/2025 9:57 PM |
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#5284 Living with Olives IV
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- Q. See question above. What is the definition of “Rogil” How often is it?
A. On question 452 and 2550 regarding the eating of olives, we wrote:
“What is meant by Rogil? How often? How many? Does it make a difference in which climate one is? What time of the month, week or day? Does eating them on Shabbos cause this forgetting as well? At a Seudas Mitzvah? In the Sukkah? As Shirayim from a Rebbe?
Sefer Hazikaron (p. 10) maintains that even eating olives once in thirty days meets the criteria, (as in Brochos 40a – on eating lentils). Others (Vein Lomo Michshol p. 345) argue that “roggil” is every day (as in Brochos 6b – on attending shul). Maim Chaim (O.H. 190) rules that even eating olives every day if the amounts are small, is not called being regular.
There is also one opinion that asserts that only black olives can cause forgetting not the green ones (Toras Yaakov 3, quoting Avrohom Ezkor).
Finally, the Arizal (quoted in Kaf Ha”Chayim 24:43) writes that olives cause amei haaretz to forget, but if one eats them with the right kavanah or intention, on the contrary they help one to remember. We should intend “Kel Elokim Matzpatz, which has the same Gematriya (417) as zayis, and this intention counters the forgetting power of olives.
Horav Shlomo Miller”s Shlit”a opinion is that there is no prohibition on eating olives and “roggil” could be even less than thirty days.
We can add to the above that Sefer Hazikaron (Siach Hassodeh 2: 11) quotes from Mogen Avrohom (170: 19), similarly to the above in the name of the Arizal. He mentions that all the Tanaim and Amoraim that consumed olives, did so with the right kavanah and intention, and therefore, on the contrary it helped them remember.”
The Rov added that the above would definitely apply when eating a seudas mitzva.”
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 2/4/2025 7:08 PM |
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#5283 Living with Olives III
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- Q. See question above. Since it is common to consume olive oil, is that also included in the prohibition above?
A. (Mor Uk”tzio 170, Kaf Hachaim 157: 27 et. al.) Poskim maintain that on the contrary, adding olive oil (which is beneficial for memory) to the olives, removes their detrimental effect (Salmas Chaim 501), However, Sefer Hazikaron (11) disagrees.
How much oil should be added? Halichos Shlomo (Tefiloh 2, note 103) mentions even a very small amount others disagree. Some suggest that just immersing them in olive oil is sufficient. (Shemiras Hanefesh, notes), others sustain that it does not help (Oisrei Laggefen p. 347).
See next questions.
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 1/31/2025 1:25 PM |
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#5282 Living with Olives II
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- Q. See question above. What kind of olives are included in this prohibition?
A. Many Poiskim opine that the Talmud is only referring to raw or fresh olives not the ones that have been pickled or salted.
(Mor Uk”tzio 170, Kaf Hachaim 157: 27 et. al.). A few others disagree.
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 1/31/2025 1:24 PM |
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Important Numbers
