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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 3029 Brew Bracha
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Q. Our minhag is to drink beer at the seuda of the fruits on Tu Bishvat, since it contains barley which is one of the Seven Species that should be eaten on that day. Do you make a shehakol when you drink it, since you are supposed to drink wine at the beginning of the meal and the bracha on it would include all liquids and exempt them from a brocho. Can you make a bracha on apple sauce for shehakol then?
What is then the correct seder of the brachot on that meal?
A. Horav Shlomo Miller's Shlit'a opinion is that one should not recite a brocho on the beer if he already drank wine.
He also should not recite a shehakol on the apple sauce or similar, since it may be also include in the Haetz blessing recited before on the fruits.
The right seder of the brochos should be Hamotzi or Mezonos (for wheat products), Hagefen for the wine, Haetz on olives, followed by dates, grapes, figs and pomegranates. Then recite a Shehakol on a piece of fish or similar and include the beer.
The Rov emphasized that one should keep the minhagim and traditions of his family and community.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/31/2021 11:45 AM |
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# 3028 Forget that Fruit?
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Q. On top of the list of fruits to eat on Tu Bishvat and the ones you make the brocho on, are olives. But is there not a prohibition or at least a warning from our Sages not to eat them?
A. On question 2930 we wrote: : “Talmud (Horayos 13b) teaches that five things cause forgetting the Torah one has learned; one of them is eating olives regularly.
Poiskim differ whether this is an actual prohibition (Divrei Malkiel 4: 1, Hisorerus Teshuvo 367, Lehoros Nossan 1: 59. See Piskey Teshuvos 170: 18) or if it is only good advice and a recommendation (Yabia Omer Y.D. 3: 8 :4, Sefer Hazikaron – Siach Hassode, introd.)
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.) Others maintain that 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 immersing them in olive oil (Shemiras Hanefesh, notes), others sustain that it does not help (Oisrei Laggefen p. 347)
What exactly qualifies as being “roggil” or regular is also in dispute. 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.”
Horav Shlomo Miller's Shlit'a opinion is that one should follow the advise presented above for eating the complete shiva minim on Tu Bishvat, if that is his minhag.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/28/2021 10:36 PM |
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# 3027 In a Hole?
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Q. Re- last question (3026) on Horav Miller's stringent opinion regarding the Shabbat puncturing of the small orifice opening of a cardboard 'juice box' container using the plastic straw provided,
I'm a nurse that sometimes has to be in the hospital during Shabbat. When I have to administer an injection or inoculation, I usually ask another Gentile nurse to do so, while I help by puncturing the medicine bottle with the hypodermic needle, (following the instructions on question ). Now it appears that even puncturing with a needle the bottle, is prohibited. Is that correct?
A. Horav Shlomo Miller's Shlit'a opinion is that it one may pierce the medicine container top using the hypodermic needle, since as opposed to the 'juice box' containers, the bottles and their covers are clearly two separate parts.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/28/2021 10:30 PM |
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# 3026 An Open Question
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Q. Is one allowed to puncture in Shabbos the small orifice opening of a cardboard 'juice box' container using the plastic straw provided?
A. Rabbi Ribiat (The 39 Melochos p. 838) and Rabbi Simcha Bunim Cohen (The Laws of Yom Tov p.191) permit puncturing the top of children’s juice box on Shabbat.
Rabbi Ribiat explains:
"The containers are disposable and usually discarded immediately after use. Puncturing the box to insert a straw is not Assiyas Pesach (creating an opening) because there is no need for a proper spout, but merely for a simple opening. The puncture-hole in the cardboard exterior of the carton is factory made; the interior foil lining that one punctures is thus comparable to a wrapper." He quotes as a source the psakim of RS"Z Auerbach zt'l and Shmiras Shabbos K. (9: n. 10, 11). He adds that when possible the carton should be opened before Shabbos.Horav Shlomo Miller's Shlit'a opinion is that it should not be opened during Shabbos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/28/2021 10:27 PM |
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# 3025 Looks Matter
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Q. Re- Halochos for Tu B’shvat by Toronto Kolel stating that eating cooked/roasted whole wheat or a barley kernel, the Brocha you make on it is Boreh Pri H'adomah.
Kvod Harav , Wouldn’t cooked barley or cooked whole wheat be mezonos? Why is this different than cooked or fried rice?
A. Horav Shlomo Miller Shlit'a explained that eating cooked/roasted whole wheat or a barley kernel means the complete grain including the bran shell, as it comes out from the husk and at that stage the brocho would be Boreh P'ri H'adomah. The same would apply to rice in a similar presentation.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/28/2021 10:25 PM |
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# 3024 A Piece of Cake Shaila
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Q. If I make a mezonos brocho on a piece of cake and also eat some rice products that are included in that brocho, when I say the bracha acharona (blessing after eating) of al hamichya, does it also include the rice eaten? After all the bracha acharona on rice is different namely boreh nefashos.
A. Birkey Yosef (208: 7) quoted by Shaarei Teshuva (208: 9) and Kaf Hachaim (ibid: 41) rules that whoever eats cooked rice and recites afterwards 'al hamichya', or if he ate mezonos and then recited 'al hamichya,' since rice is also fullfilling (misa'ad soed), he complies with the brocho acharona. (See Vesos Habrocho p. 519: n. 15).
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/28/2021 10:23 PM |
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# 3023 Ponds to Ponder
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Q Lekavod Harav Shlit'a, during these times where access to some of the keilim mikva were restricted, there has been various opinions regarding the status of ponds and rivers. For example there is a pond on Centre street and Yonge street as well as Clark and Dufferin. Would we be able to tovel dishes in such a place where we can't fully know how it came about, and if yes can one make a bracha?
A. Although it may be that the Oakbank Pond (Centre and Yonge) and Marita Payne Pond (Clark and Dufferin) are not truly natural ponds, Horav Shlomo Miller's Shlit'a opinion is that since they are fed by rainwater and the water in them is clean and does not flow out constantly (zochalin), they are acceptable for tevilas kelim with a brocho.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/27/2021 3:07 PM |
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# 3022 For All Intents and Purposes
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Q. Re- questions 3015,16,17, 3021, above regarding Meah Brochos. Do brachot that were said without proper intention, such as when someone davens the Amida and only has kavanah at the first bracha, still he complies with the Amida. Do those brachot count for the sum of one hundred?
A. Horav Shlomo Miller's Shlit'a opinion is that if one complies with the brocho bedieved (after the fact), one also complies with the hundred brochos requisite.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/24/2021 3:38 PM |
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# 3021 Count Your Blessings
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Q. If someone received Shabbos early (after Plag) and davened Maariv then, does the tefilah count for Shabbos meah brochos or for Friday? How about on Shabbos shaleshudes when benching after the shkiah?
A. Minchas Shlomo (2: 4: 27) writes that it is reasonable that the four blessings of birchas hamazon after shalosh seudos belong to the count of meah brochos of Motzei Shabbos, while the ones recited on Erev Shabbos after plag before the shkiah belong to Friday. A similar view is held by Teshuvos Vehanhogos (4: 60), Betzel Hachochmo (4: 155). They maintain that since we wait until proper night begins to comply with mitzvos like matza and suka, the count begins then.
Horav Shlomo Miller's Shlit'a opinion is the opposite, since if one accepts Shabbos early and davens the Maariv of Shabbos, brochos should also follow and be counted then. The same applies to benching on Shaleshudes., since we mention Shabbos in it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/24/2021 3:24 PM |
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# 3020 What a Great Party!
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Q. We have a minhag that on the Purim Seuda during the normal time we invite the complete family and their children, as well as many guest that don't have where to be for the seuda.
In this particular pandemic scary days. we are planning to do a Zoom Purim Seuda, providing not only the communication means for those guest that don't have them, but also packages of food for a full seuda for those invited. Although, it is a substantial expense, my wife and I consider that it is really worth it to be mezkeh those in need also.
What is Horav Shlomo Miller's Shlit'a opinion? Does one comply with the Seuda's mitzva when offered and shared by zoom? Can you also comply with Shalach Monos at the same time?
A. Horav Shlomo Miller's Shlit'a opinion is that it is indeed not only acceptable in our difficult days, but also recommendable to do so.
The Rov maintains that you can comply with the mitzva of Shalach Monos also at the same time.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/22/2021 11:11 AM |
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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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Important Numbers
