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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 3019 Next Question Please
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Q. A bochur contemplating finding a shiduch, should he prefer a Bas Yisroel to a Bas Levy or a Bas Cohen, to be able to comply with the mitzva of Pidyon Haben. (He is an Yisroel).
A. Ateres Paz (E. H. 4: 6) addresses this question and rules that it is not an issue, since he may not even have a first born boy. Besides, he argues that one does not have to be concerned with tending to a mitzva on the future that is not under his control. He highly recommends to place his efforts on finding the right partner regarding other more essential and most relevant issues. (See Shulchan Aruch Y.D. 305).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
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Posted 1/21/2021 10:20 PM |
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# 3018 A Dose of One's Own Medicine
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Q. A new spray is about to be marketed. When sprayed into the nose or/and mouth. it greatly helps to protect against infection by COVID-19. It stops the absorption and growth of micro-organisms such as viruses or bacteria. Can it be used during Shabbos?
A. On question 2995 regarding the use on Shabbes of a new liquid product that can be sprayed onto cloth face masks. It creates a coating using electrostatic charges, captures COVID-19 molecules on the surface of the mask, preventing them from being inhaled into the lungs or exhaled into the environment. This greatly increases the effective protection of the masks. WE wrote that although Poskim permit using during Shabbos suntan and insect repellent liquids, oils and lotions, when they are thin, of low viscosity, and of flowing consistency. However, regarding the spray in question, Horav Shlomo Miller's Shlit'a opinion is that one should avoid spraying the mask during Shabbos as the prohibition of 'tikun mana' or changing and fixing an object may be involved, since the intention is indeed to make the mask a better type of filter."
Horav Shlomo Miller's Shlit'a opinion is that in our shaila, since the spray is used on the body itself and it is basically a preventive medical procedure, it is permitted in need.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/21/2021 10:11 PM |
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# 3017 A 100% of 100 Brochos?
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Q. If one lost track on Shabbos of where he is holding in meah brachos, should he make brachos until he knows without any doubt that he has a hundred, or is it not necessary since the mitzvah is rabbinic?
A. Horav Shlomo Miller's Shlit'a opinion is that although this mitzva is Rabbinical, one should try his best to fulfill its obligation, especially since it is not a difficult task to accomplish. Taking into account that you can also comply by listening to the brochos recited by the ones getting an aliya to the Torah.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/21/2021 10:01 PM |
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# 3016 Twilight Blessings
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Q. When making brachos during bein hashemashos, do they count for the previous day or the next day for meah brachos?
A. Mishna Berura (46: 14) quoting Acharonim (see Beis Yosef and others) begins the count of the one hundred brochos from 'Hamapil,' indicating that you count from the prior night (See also Betzel Hachochmo 4: 155) This is the opinion of most Poskim. However, Toras Chaim Sofer (10) maintains that the count starts at the morning and the night follows the day. Piskei Teshuva (16) quotes that the Aderes debates the above.
Betzel Hachochmo (ibid) mentions that HR"Z Auerbach zt'l was in doubt about to which day we attribute the brochos recited during bein hashmoshos. (Halichos Shlomo 22: 45).
Horav Shlomo Miller's Shlit'a opinion is that since it is a Rabbinical mitzva, in doubt it may be applied to the day that most needs it, for fulfilling one hundred brochos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/21/2021 9:51 PM |
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# 3015 How Blessed Are We?
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Q. Is the reciting of a hundred brochos every day an obligation for all, a Mitzva or just a mihag or tradition?
A. Based on Talmud (Menochos 43: 2), Shulchan Aruch (O.H. 46: 3), Rambam (H. Tefila 7: 1), Smag (A 19), Zohar (Korach), and others rule that one is obliged to bless every day one hundred blessings. Poskim mostly write that although it is based on a posuk of the Torah, (Devarim 10: 12) it is only a Rabbinical obligation, and the posuk is only an 'asmachta' (not a proper drasha. just a hint or intimation).
However, Behag (quoted in Sefer Hamitzvos, shoresh 1) maintains that it is part of the 613 Mitzvos. (Sdei Chemed Maarechet 8: Klal 34 debates if indeed the Behag holds that it is a mitzva from the Torah or only Rabbinic).
Nevertheless, Chida (Machazik Bracha 290: 1) mentions that it is only a 'Midas Chassidus" or virtuous practice. Aterez Paz (O.H. 87) debates his meaning.
Horav Shlomo Miller's Shlit'a opinion is that it is a Rabbinical mitzva.
See question 1992 regarding whether women are liable to recite meah brochos every day.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/21/2021 9:46 PM |
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# 3014 Good to Hear Your Voice
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Q. The wife of member of our congregation is l'a chronically ill and mostly restricted to bed. She requires supervision, however due to the current crisis they can't afford a caregiver. Her husband strongly desires to continue attending shul, at least on Shabbat, but he is afraid to leave her by herself. Can he use a monitor similar to what Hatzala uses, that he will leave on before Shabbat begins and like them carry it to shul?
A. On question 2325 regarding the use of a voice baby monitor or room intercom, if it was left on before Shabbat began, and the controls are taped, we wrote: On question 1127 regarding why we prohibit using a microphone on Shabbos, and we permit speaking to a person wearing a hearing aid, we wrote: Igrois Moishe (O.H. 4: 85) explains that microphones became prohibited by most Poskim because they involve “hashmoas kol” or an activity that is publicized and creates awareness to all that a prohibited melocho is possibly being transgressed, which is not the case with a hearing aid.
Also, he adds, only a small amount of people in need require hearing aids, thus it is a “milsa delo shechiach” or an uncommon occurrence, that our sages usually do not prohibit.
On question 1126, we quoted an additional reasoning that in reality the melocho is not done by the hard of hearing, but by the one who addresses him, and he is “eino mechaven” (does it without intention). Igrois Moishe maintains that it is not an unavoidable melocho (psik reisha) prohibited also when done without intention, since the hard of hearing may not even be listening.
Regarding a baby monitor Poskim disagree. Some are stringent, since unlike a hearing aid, it also involves “hashmoas kol” (Teshuvos Vehanhogos 1: 230, Ma’ayanei Shlomo 41, Vayaan Dovid 1: 69 and others).
However, other Poskim find more room for leniency regarding baby monitor, since an infant is considered to be “an individual ill with a non-life-threatening illness”, because even when he is healthy he is constantly in need of his parents’ care.
Hacham Ovadia Yosef’s grandson Horav Yaakov Sasson rules that one who wishes to be lenient regarding a baby monitor has upon what to rely. He notes that Hacham Ovadia (Teshuvot Yabia Omer 1:19) concludes, based on discussion with Rav Shlomo Zalman Auerbach, who had a very sophisticated understanding of electricity and Halacha, that no Torah prohibitions are violated when using a microphone. Thus, he maintains that the question regarding the use of baby monitors involves only a Rabbinic prohibition, and in need one can be lenient. Maase Choshev (2: 6), Divrei Sholom (6: 128) and others are also lenient.
Horav Shlomo Miller’s Shlit’a opinion is to be stringent as mentioned above, due to the prohibition of “hashmoas kol,” (Ma’ayanei Shlomo 41) unless in case of real need."
Horav Shlomo Miller's Shlit'a opinion is that in our particular shaila, in need, it is best to leave the monitor turned on before Shabbos, on the table in shul where he seats. It should be kept on at a very low tone, that only the husband can hear, when without touching it directly, he leans and comes close to it. He can then communicate with his wife, without others listening so there is no real Hashmoas Kol.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/20/2021 3:44 PM |
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# 3013 At Cross Purposes
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Q. Dear Rabbi As you realize from my name. I'm an old friend and member of the Kehila in Mexico, your former community. I'm sadly hospitalized in a Catholic hospital in Mexico City and suffering from covid 19. The rooms in this particular hospital have a cross over the bed's headboard and also on the opposite wall facing the patient on the bed. I would not even think to ask them to remove them or cover them, since in the actual conditions, they are doing me the greatest favor in letting me be treated in their facilities. Can I daven, say brochos and learn Torah in such a room? If I cover my eyes or place in front of me sign of 'Shivisi Hashem,' would it then be permitted?
A. On question 1650 regarding if one can say tehilim and tefilos in a beis olam, where you can see the crosses on the non-Jewish cemetery across the fence, we wrote: 'Horav Shlomo Miller’s Shlit’a opinion is that one should not recite tefilos, brochos or learn Torah when facing a Christian cross. He should turn to another direction even if he does not face now mizrach (east).' See also similar questions 1654 and 2180, dealing with the historical proliferation of religious signs on coins, stamps and even vehicle plates, as a tool of publicity and promotion of religious ideas.
Horav Shlomo Miller's Shlit'a opinion is that one facing such situation, should attain a light folding room divider, that could also be used for privacy and separation. He should also wear a cap with a long visor, to shields him from the cross above his bed. But most important, he should have in his room plenty seforim, pictures and objects that should constantly remind him of the presence of the Shechina.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/20/2021 3:33 PM |
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# 3012 Pure as the Driven Snow?
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Q. After attending a levaya or exiting a cemetery can one wash hands by sinking them in the snow? Does one have to do it three times? Can it be done in the same place?
A. On question 2074 regarding if one can wash hands netilas yodaim by immersing them in snow on Shabbat, as when exiting the house after touching boots or shoes; we wrote: "Horav Shlomo Miller’s Shlit’a opinion is that it is permitted. However, one must be careful not to grind or mash the snow into water by rubbing one’s hands together.
During weekdays, one may immerse hands three times in snow that has a volume of more than forty saah or the amount of water in a mikva, when exiting a cemetery and remove the ruach raah from them."
Mishna Berura (4: 25), quotes P'ri Megodim debating if one dips his hands inside a river or in a snow bank on three different places, if it actually removes the ruach hatumah or pouring from a vessel is required. Mishna Berurah further quotes Poskim that maintain that dipping hands in a river, snow or in a mikva brings about the removal of tumah, even if there is no forty saah present. See also Beer Heitev (ibid.).
Horav Shlomo Miller's Shlit'a opinion is similar. The Rov maintains that if he can dip them on three different places it is better.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/18/2021 2:47 PM |
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# 3011 A Smell Test
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Q. If someone due to contracting Covid lost his sense of smell and finds himself in a hospital room where the smell of the bathroom is obviously present, since other patients avoid it and say so. Can he say a bracha or learn Torah there, since after all he can't smell the stink? If not, if he places next to him a deodorizing block that he also can't smell, would it be permitted?
A. On question 1361 regarding davening and saying brochos when visiting a site next to farms where there is an ever-present odor of cow manure, we wrote; "Mishna Berura (79: 28) and Biur Halacha (ibid.) quoting Chaye Adam, rule that you are not allowed to recite brochos in a refes bokor or animal barn that has a bad smell due to animal excretions.
Mishna Berura (85: 7) prohibits even for a person that can't smell. See similar in Vehaya Machanecha Kadosh (2:2:2); that even if the bad smell does not particularly bother someone, since he is used to it, it is prohibited. (Piskei Teshuvos (79:1).
However, Shvilei Dovid (76: end) is lenient for one that cannot smell or has become used to it, as long as the waste material is not human.
It stands to reason that every individual has his own particular adaptation time period for different smells.
Horav Shlomo Miller suggested that in your case, the visitors should bring with them a can of spray air-freshener or odor eliminating product, and spray the area before reciting a brocho. (See similar in Maharsham 2: 38, Minchas Yitzchoh 8: 9, Shevet Halevi 3: 17, Piskei Teshuvos 79:2). Those spray cans could be used also on Shabbos (Igrois Moshe quoted in 39 Melochos 2: p. 377)."
Similarly, in our present question, Horav Shlomo Miller's Shlit'a opinion is that even if someones smell is affected, he may not daven or learn Torah since the bad smell prohibits davening or saying any words of kedusha regardless of his sensitivity.
However as above, if a deodorant was applied and the bad smell would not be felt by others, it would be permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/17/2021 10:33 AM |
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# 3010 Practice Makes Perfect
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Q Because I am a descendant of the Pnei Yehoshua, I am a descendant of both Rabbeinu Tam and Rashi (as attested by the grandfather of the Pnei Yehoshua in Moginei Shlomo).
Am I obligated to follow Minhogim of Rashi and Rabbeinu Tam? Where Rabbeinu Tam conflicts with his Grand-Père Rashi, whose Minhag do I follow?
A. Horav Shlomo Miller's Shlit'a opinion is that as with other conflicting and controversial Minhogim and established practice issues, one should follow the certainly established traditions of his parents.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/15/2021 11:58 AM |
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# 3009 My Name is My Name
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Q. When a patient is so ill that a change of name is suggested, does he have to be consulted before or told that there will be or there was a shinui hashem or an addition of a name done for him? Maybe it should be avoided, since telling him about it may cause much worry and despair?
A. Talmud (Rosh Hashana 16b) mentions that changing or adding to the name is one of the four items that will modify the sentence dictated against the severely ill. Two reasons are given as to why it works and help. Rashb'a (Teshuvos 8: 48), maintains that a change of name changes the mazal of the ill. This being similar to the name change of Avraham Avinu and Sarah Imenu. However, Semag (Asin 9) opines that it is part and parcel of the process of teshuva; new person new name.
Ohalei Yaakov (19), explains that the difference between the two reasons is if the patient must be aware and be part of the process, which is essential to teshuva. If he is not at least told, it may be ineffective.
Sefer Hasegulos (quoted by Maaseh Avos p. 198), and others also maintain that the ill should be consulted or at least informed of the change when possible.
Horav Shlomo Miller's Shlit'a opinion is similar. However, the Rov pointed out that there are proper and careful ways how to ask permission or to inform the choleh of the addition of a name proposed (preferred to change). Bikur Cholim and other knowledgeable Askanim familiar with the process, should be the ones to approach the ill, using true and honestly felt words of hope, comfort and above all trust in the rachamin and compassion of Hashem.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/15/2021 11:46 AM |
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# 3008 Not Good for You Not Good for Others?
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Q. Can I give my Rabbeinu Tam tefillin to be checked, painted and fixed to a sofer who doesn't put on himself Rabbeinu Tam's tefilin, since following his minhag they are not necessary, so he will not doing lishmo properly the painting and placing new retzuos?
A. Kesses Hasofer (Lishkas Hasofer 26: 1) indeed rules that a Sofer that does not don Rabbenu Tam's tefilin himself, should not write them for others, since he does not recognize that there is a mitzva to put them on.
A similar shaila is addressed by Chashukei Chemed (Pesachim 50b). he recommends that the sofer should put them on at least once a month, to be able to work on them lishma.
Horav Shlomo Miller's Shlit'an opinion is that it is not necessary, since the Sofer understands that there are different Halacha views on that respect and he writes with that intention.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/15/2021 11:42 AM |
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# 3007 Make a Name for Yourself
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Q. I would like to start saying the pasuk after the amida that contain the first and last letter of my name. (psukim lesheimos anoshim - noshim), since my father used to say it also. The problem is that I can't find in the list given, a posuk that fits my name. What should I do?
A. Horav Shlomo Miller's Shlit'a opinion is that you should choose from the list a posuk that begins with the first letter of your name, and follow with a second posuk that ends with the last letter of that name.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/13/2021 2:44 PM |
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# 3006 A Double Blessing
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Q. If someone left his office and forgot making a bore nefashot after eating some fruits, but when he arrived home and was about to have a coffee, he remembered. Since there was a shinui makom or a change of venue, he needs to make a new bracha of shehakol. But what about the neglected bore nefashot - should he recite it before he drinks or wait and make one bracha acharona for both the fruits and now the coffee?
A. Horav Shlomo Miller's Shlit'a opinion is that based on Rema (O.H. 178: 2) he does not have to recite first borei nefoshos on the fruits he ate at the office. Rather, he should proceed to recite a shehakol on the coffee he is about to drink at home, due to the shinui mokom involved. Then after finishing the coffee, if it was consumed at the proper time frame, he should recite borei nefoshos on both the items eaten at the office and at home.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/13/2021 2:29 PM |
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# 3005 We All Daven Together
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Q. I have recently become the Rabbi of a small community. Until now, I have always davened with a Vasikin minyan. My community though, davens at a regular time. Is it more important for me to daven with my community when they daven or better to continue to daven Vasikin and come and sit in my Rabbinical seat afterwards and learn while they daven?
A. Horav Shlomo Miller's Shlit'a opinion is that it is correct for the Rabbi of a community to daven together with them, as is usually expected and foreseen in the normal work and duties of a Rabbi.
Usually Rabbi - Congregation Contracts contain clauses establishing parameters and conditions regarding the above.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/11/2021 2:28 PM |
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# 3004 The Complete Siyum
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Q. Kevod Harav Shlit"a, If a boy under the age of bar mitzvah completes an entire masechta and understands it. Should he also recite the kadish upon completion of the siyum?
A. The common custom is that the kaddish after a siyum is recited by someone who already recites or has recited kaddish. However, Horav Shlomo Miller's Shlit'a opinion is that the not Bar Mitzva yet bochur, who completed an entire masechta may recite the kadish after saying the siyum, since that kadish is not considered a kadish yosom, that should be recited by ones who have lost a close dear one.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/10/2021 3:57 PM |
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# 3003 Open 24 Hours?
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Q. Can Hatoras Nedorim (an act of absolution of wows done in front of a court of three people) be done at night after Maariv?
A. Shulchan Aruch (Y.D. 228: 3), Rambam (H. Shavuos 6: 6), rule that Hatoras Nedorim can be done at night. Nitei Gavriel (Rosh Hashana 17: 6) maintains that if one can't do Hatoras Nedorim on Erev Rosh Hashana, he may do it on the night before.
However, some maintain that in the onset, it should be done during the day, as we are careful to recite Kol Nidrei before the sh'kiah (Kol Nidrei p. 781).
Horav Shlomo Miller's Shlit'a position is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/8/2021 12:31 PM |
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#3002 Milk of Human Kindness?
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Q. An individual who was always careful and machmir (stringent) to eat only products of Cholov Yisroel, but due to the fact that he became unemployed during the pandemic crisis he can't afford the high prices of these products and needs to at least until times get better to eat Cholov Akum. Does he have to do Hatoras Nedorim (an act of absolution of wows done in front of a court)?
A. Horav Shlomo Miller's Shlit'a opinion is that it is better if he does Hattoras Nedorim.
However, his Rabbi and friends should try to help him, guide and counsel him how to receive economic relief so he can keep consuming only Cholov Yisroel.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/8/2021 12:25 PM |
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# 3001 Tough Answers to Tough Shailes
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Q. My neighbors father lost recently r'l his wife and a son to the covid curse. He became very depressed and is at a high risk of ending his own life. He was placed in a psychiatric hospital by his children, where he is kept mostly drugged and barely conscious. He can answer simple questions, but really has no great self awareness.
Due to the fact that he was always very observant and careful with keeping mitzvos and never lost one day of putting tefilin, they are asking this shaila. Is it proper that in the morning before he is given his daily drugs, they should be postponed a bit, so after being cleaned and changed, he can have his frum caregiver put on tefilin on him and read shema with him. Is that correct?
A. Horav Shlomo Miller's Shlit'a opinion is that if when he is not under the influence of the powerful drugs, he can stay properly clean, he also is also aware of what he is doing and is being kept safe, it is correct to avoid his drugs under strict supervision for the short time it takes to don tefilin and recite shema. The above should be authorized by the pertinent medical authorities.'
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/7/2021 10:26 PM |
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# 3000 The Early Late Torah
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Q. Should one go to sleep early, at the expense of learning Torah, in order to wake up early and be from the asara rishonim the next day? (He will learn before Shacharis, but maybe learning more at night is a bigger mitzvah, and maybe one shouldn't push off a mitzvah and should rather learn as much as possible at night?)
A. Horav
Shlomo Miller's Shlit'a opinion is that since this type of question
depends on other personal issues, such as the quality of learning and
remembering at different times of the day or the nature of the
material being learned, as well as the personal awareness changing
daily condition etc. there is no straight forward answer to this
question.
A
competent Rabbi familiar with the individual and his situation and
environment should be consulted.
The
Rov compared this shaila to the Talmud's unresolved question
(Zevachim 91a) of what has priority; todir (a constant or everyday
mitzva) as compared to mekudash (one of higher holiness). Rambam (H.
Temidim Umusafim 9: 2), rules that one should follow his personal
need or desire.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/7/2021 10:11 PM |
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Important Numbers
