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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2730 More Fast Talk
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Q. I heard in a shiur that some people fast on Erev Shabbos Parshas Chukas and unlike other ta'anesim that depend on the day of the month, this one does not have a specific date, but it has to do with this parsha. What exactly are we talking about?
A. On question 2247 regarding the source for some fasting on Erev Shabbos Parshas Chukas and why would there be a fasting day on Erev Shabbos when we usually avoid it, we wrote: "Magen Avrohom (580: 9) and Mishna Berura (580: 16) quote the Tanya, that on Erev Shabbos Parshas Chukas, yechidim or some individuals accustom to fast. (Oz VeHadar Mishna Berura explains that it refers to the Arizal’s teachings (Shaar HaKavannos of Rav Chaim Vital, Drushei Tikkun Chatzos 1 and Pri Eitz Chaim, Shaar Tikkun Chatzo 3).
The reason given, is that on that day (in the year 1242), twenty (or twenty four) wagons replete of Sefarim Gemaros. Talmudic literature including many works of the Baalei Tosafos and other priceless and irreplaceable manuscripts, (it predated the printing age), were burned in Paris by agents of the Church and King Louis IX.
Magen Avrohom adds that it is “worthwhile for every Jew to cry for the burning of the Torah.” He then proceeds to tell of a customary annual fast specifically for this purpose, on Erev Shabbos Parshas Chukas.
Additionally on year 5408 (Tach) – 1648, two great European communities were destroyed.
The cause that it was instituted on the day of the week (Erev Shabbos) rather than on the day of the month, as all other days of fasting are, is because it was spiritually revealed to them that they should fast then, by using the Targum translation on “Zos Chukas Hatorah”
Moed Lekol Chai (quoted by Nitei Gavriel – Bein Hamtzarim 1: 1: 3) mentions that on that Friday, as he remembers from his younger years in Izmir, people would refrain from leaving home and would try to arrange all that was needed for Shabbos on the prior Thursday. Even in his present day, he adds. people avoid traveling from city to city. He further quotes from Kisvei Hakodesh, the tradition to awake early and recite the Kina or lamentation of “Shaali Serufa Baesh.”
We may add to the above that the Targum on "Zos Chukas Hatorah" is "Do gezeras ora’yso" meaning, this is the gezera (decree) to the Torah. There seems to be a different version on the Targum adding a vav or "VeDo" on day "Vav" or the sixth day, Friday, became gezeras ora’yso (Shibolei Haleket 263).The Torah is foretelling the future tragedies that will occur, and we now mourn the great loss to the Torah that happened on that day.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/3/2020 11:27 AM |
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# 2729 Blessings Without Disguise
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Q. If one eats a meal in a public park with his children, when benching what harachaman should one say?
A. On question 2548 regarding someone staying in a Jewish hotel or traveling El Al, whether one should say the blessing for the host after eating and reciting Birchat Hamazon, we wrote: "Mishna Berura (193: 27) rules that one who recites birchas hamazon at a Gentiles house should say; Horachamon – The Merciful should send us many brochos in our ways and our stays forever. He may also say; Horachamon – should bless the baal habais – referring to the provider of the meal.
Chashukei Chemed (Brochos 46a) rules that the same applies to one traveling by plane. He quotes Horav Eliashiv Zt”l, that even one paying for his meal, should bless the provider, since without their help to provide a kosher meal, they would go hungry.
Horav Shlomo Miller’s Shlit’a opinion is that it is proper to say the Horachamon. However, when only the food providers or caterers are Jewish, (as is common in Pesach Hotels), one should mention in the blessing instead of “baal habbais” or the owner of the facility, the term “baal hamazom” or the food provider."
The Rov's opinion is that when eating one's own food at a park or any other public facility, one should only bless his family and children. If there is a separate food provider, he should also be included.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 7/1/2020 4:03 PM |
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# 2728 A Monumental Cover Up?
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Q. What is the source for the ceremony of placing and dedicating a matzeva, is it an obligation? If the ceremony was postponed (see question above), does the monument have to stay covered until the ceremony?
A. An early source for hakomas hamatzeiva is Yaakov Avinu erecting a monument on Rochel's grave (Bereishis 35: 20). Mishna (Shekalim 2: 5) establishes that obligation and payment dues, to erect a tombstone as asserted by the Tur, Shulchan Aruch (Y. D. 348: 2) and Teshubas Horashbo (56). The Zohar, the Arizal and Sefer Chassidim (738) also place great importance and significance on the monument named nefesh or soul.(See Gesher Hachaim, Kol Bo and others).
Nitei Gavriel (Avelus 2: 67: 3) writes that "after researching all sforim dealing with the traditions of communities, chevros kadishos, avelus and related topics, he could not find a source for the order of the ceremony of hakomas hamatzeiva." He mentions, what is actually said and recited, depends on each community and the sidurim and similar texts they use.
Horav Shlomo Miller's opinion is that the custom that some have to cover the matzeiva with a cloth or similar before the dedication ceremony when it is unveiled, has no basis on Halacha or our traditions.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 7/1/2020 3:56 PM |
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# 2727 A New View on the Birds
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Q. Since Rav Miller paskened (ruled) that you can do shiluach haken on a nest with geese eggs, can various people do it, each taking just one egg? When they return them as you wrote, can someone else also repeat and then put it back?
A. Shulchan Aruch (Y.D. 292: 1) rules that one complies with the mitzva of shiluach haken by just taking one single egg. Sefer Shaleach Tesahlach (p. 15) quotes Horav Chaim Kanievsky Shlit'a and other Gedolim, that indeed a number of people can comply with the mitzva, each taking just one single egg.
One complies with the mitzva when sending away the mother-bird, and taking and lifting the egg with a proper kinyan. (An acquisitive act, such as lifting it over three tefachim - about 30cm. or 12 in.). If one then proceeds to place the egg back into the nest and is mafkir (removes his ownership) from it, if the mother-bird returns and sits on the egg, Horav Shlomo Mille'r Shlit'a opinion is that, a second person could also now comply with the mitzva.
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
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Posted 6/28/2020 3:52 PM |
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# 2726 A Stone With a Heart
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Q. I ordered a matzeva for my aunt who doesn't have any children in Canada. Because of the traveling restrictions they will not be able to gather together for a while. Can the ceremony of dedication be postponed for over a year, until we can all join?
A. See next question regarding the obligation and the origins of placing a matzeiva and the ceremony involved. There are different traditions as to when a matzeiva should be erected, some do it at the end of the shiva. (Gesher Hachaim 28: 2: 1, mentions that this is minhag Yerushalaim, See also Minchas Yitzchok 4: 107). Some place it at the shloishim. ((Even Yaakov 46 and others). More common is to do it at the year or before. (Beis Lechem Yehuda (376). see also Kol Bo (3: 37).
Horav Shlomo Miller Shlit'a always advises that one should follow One the traditions of his family or congregation.
The dedication ceremony could indeed postponed as the act of hakomas hamatzeiva is indeed a time for reuniting and strengthening the family ties and maintaining our spiritual sources and traditions.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/26/2020 5:22 PM |
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# 2725 Back Answer
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Q. Can a man rest on a hammock since he is laying parkedon or on his back which is assur?
A. On question 1665 regarding laying on ones back by the chiropractor instructions, we wrote:
"Mishna Berura (239: 6) rules that it is a severe prohibition to lie flat on ones back or front (parkedan). Shalmas Chaim (226) permits awakening someone sleeping in that position.
Although from the Talmud (Brochos 13b), Rashi, Rishonim and Poskim it would appear that the prohibition applies only when someone is sleeping, some Poskim maintain that one should always avoid lying flat on ones back (Divrei Yisroel 3: 137, Piskei Teshuvos 239: 8, et. al.). However, even the above permit, when there are medical issues involved (ibid.).
Medical doctors we consulted were unaware of a natural biological sex arousal reaction in our days when lying in that position.
Horav Shlomo Miller’s Shlit’a opinion is to be lenient in medical need."
In regard to resting on a hammock. the Rov's opinion is that since one lays in an oblong or semi-oval position as opposed to flat, one can be lenient,
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 6/26/2020 4:50 PM |
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# 2724 Value of the Deutsche Mark
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Q. Re- Questions (2722 - 2723) above If it is recommended to remove tattoos, does that apply also to the numbers that were tattooed by the Germans ym's?
A. Chashukei Chemed (Shabbos 105b) addresses this Shaila and asserts that even according to the opinions that there is a prohibition on maintaining a tattoo (See questions above), it only applies to the ones that were done forbiddingly and certainly not to the numbers tattooed of the concentration camp inmates. (Many would even carry them openly as a sign of honor in remembrance of the Kedoshim and what they went through, and as a sign of the eternal survival of Am Yisroel).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a.
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Posted 6/26/2020 12:40 PM |
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# 2723 Mind The Gap?
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Q. See question (2722) on tattoos above. Are they a chatzitza for the tevila of women.
A. On question 542 we wrote: "Poiskim rule that stains that have no substance to them, and they just present a superficial coloration of the skin, such as an iodine or a weak ballpoint stain, on the onset they should be removed when possible. (Har Tzvi Y.D. 163, Pische Zuta 198: 26, Shiurey Shavet Halevy 198: 17, Chut Shani 198: 23, Pischei Halocho 2: 296)
However in regards to tattoos, Horav Shlomo Miller’s Shlit’a opinion is that she is permitted to immerse without having them excised, since the stain is under the skin."
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a
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Posted 6/26/2020 12:31 PM |
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# 2722 Question Mark II
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Q. Re- questions on tattoos,(2707 - 2708). Thanks so much for the information. A ger who had tattoos done in his early days before he converted, does he have to remove them now that he became Jewish? The same would apply to a baal teshuva? Is it better to remove them?
A. Minchas Chinuch (35) maintains that it is improper to maintain the tattoos as one transgresses on the prohibition of "following the ways of the nations."
Yesodei Yeshurun (39 Melochos) debates whether one who has a tattoo and does not remove it, may constantly transgress on the prohibition of kesubas k'aka'a.
Horav Shlomo Miller's Shlit'a opinion is that he is not obliged to remove them.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a
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Posted 6/26/2020 12:20 PM |
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# 2721 Zoom In
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Q. If we do a siyum by Zoom and each person eats his own food with his family, is that considered a seudas mitzva?
A. On question 2621 we wrote regarding a siyum Erev Pesach, if it can it be done by phone, online or Zoom, we wrote: “On question 198 we mentioned: If you learned together (a tractate of the Talmud) with a group but now are on vacation somewhere else, can you join (the siyum fleishig banquet during the nine days) via telephone? We answered; Horav Shlomo Miller’s Shlit”a ruled that if you learned the whole tractate you can join the siyum via telephone. However, if you did not study, you cannot just dial - a- siyum. Similar opinions are to be found in other Poiskim (Mekadesh Yisroel, Pesach 256, et al.).
Likewise if one learned the Masechta to be finished and is on his way to the siyum he could join the siyum via telephone or online.”
In our singular situation when a very dangerous pandemic is raging the Rov’s opinion is that since there are grounds as is for people not fasting, one may join in need, a siyum on the phone or online."
Therefore, if every participant in the siyum, eats his own seuda with his family and friends, it is considered a seudas mitzva.
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
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Posted 6/22/2020 12:21 PM |
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# 2720 A Clean Break
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Q. When we are davening on the backyards is there a concern with droppings of animals such as raccoons, cats, birds, etc.?
A. On question 2528 regarding davening when a litter box for cats and dogs is inside that family room, we wrote" Shulchan Aruch (O.H. 79: 4-5), rules that one may daven next to the waste matter produced by animals, if it does not produce a distressing or bothersome smell.
Some Poskim are stringent even when there is no smell, as long as the refuse is still fresh. However, Eishel Avrohom , Avnei Choshen (p.. 410) and others (See Piskei Teshuvos ibid.) maintain that the tradition is to be lenient.
Horav Shlomo Miller’s Shlit’a opinion is to be lenient when there is no smell. Cats usually cover their waste.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a
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Posted 6/21/2020 5:51 PM |
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# 2719 A Blessing Wife
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Q. (Regarding questions 2693 and 2694, regarding if a wife can be motzi her husband with elokay neshomo and hamaavir sheino, during Shavuos morning, which are part of the birchos hashachar or morning blessings recited daily. This question and others, was revised by Horav Yaakov Felder Shlit'a, who commented the following;
The only one that I have a comment on is #8 (2693). Reb Shlomo changed his mind about a woman being motzi a man with birchas hashachar. Although originally he said that she could be motzi a man. However, subsequently he said she should not be motzi him. The issue revolves around whether women are mechuyavos (obliged) in birchas hashachar.
A. Mishna Berura (70: 2) deals with the issue if women are obliged to recite birchos hashachar or no, and debates that it may depend on the time given to recite those brochos and seems to lean that they can after the fact, be recited the whole day and are therefore not considered a time dependent mitzva. He also adds that it seems from Shulchan Aruch (46: 4) and clearly from the Levush, that women have to recite them just as men do. Mishna Berura adds that everyone agrees that women can bring on themselves the obligation to recite birchos hashachar.
Similarly, Aruch Hashulchan (70: 1) rules that they are obliged to recite birchos hashachar. So do Yechave Daas (4: 4), Halichos Vehalochos (9: 1), Vekone Lecha Chaver (8), Yalkut Yosef (Birchos Hashachar (46: 17), quoting the Geonim, Chinuch Kotton (p. 73), Halocho Beruro (46: 10), Noshim Behalacha (p. 11) and many others, although some disagree.
Since Horav Shlomo Miller Shlit'a is out of town, I consulted with his son Horav Aharon Shlit'a, and he told me that as far as he knows, his father did not change his mind. He consulted with his father and he maintains that on the onset it is better that someone else should be motzi him with the brochos, however in need, his wife can do it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a
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Posted 6/21/2020 5:48 PM |
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# 2718 Not The Longest Aliya
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Q. Now that we B'H can return to daven is shul, do we have to lein all the parshios we missed? If we do. can we divide the parshios missed, since they are so many, into two or three Shabossim?
A. On question 2611 we wrote: "Remah (O.H. 135: 2) rules that if we missed the reading of a parsha, the next Shabbos it should be read together wit the next parsha. Mishna Berura (ibid. 6-7) quotes different opinions regarding if several parshios were omitted. Some Poskim including Maharam Mintz and seemingly Hagra, maintain that only the last missed parsha should be read. Other Poskim (Eliahu Rabba, Magen Giborim, Meorei Ohr, Chida and others opine that all missed parshios should be read in order.
Horav Shlomo Miller's Shlit'a opinion is that even if c"v it turns out that many parshios were missed, they could be leined during one single Shabbos, as some read the complete Sefer Devarim on the night of Hoshana Rabbah. The Rov mentioned that the Cohen gets that prolonged aliya until the beginning of the current parsha."
However, the Rov indicated recently, that if more than two parshios were missed, there is no need to read the left out parshios.
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
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Posted 6/19/2020 7:40 PM |
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# 2717 Face to Face
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Q, When davening in the backyard, if the Sefer Torah is kept on an aron inside the family room that has a door open to the porch and can be seen from there, do you fall tachanun on your face then?
A. Remah (O.H. 131:2) rules that on a chotzer or courtyard open to the shul, one falls tachanun on the face. Mishna Berura (13) explains that if one can see from where he is a part of the aron, it is considered as being in front of it.
Horav Shlomo Miller's Shlit'a opinion is that our case is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
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Posted 6/19/2020 7:34 PM |
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# 2716 Follow Out?
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Q. I am staying BE"H in a bungalow colony and there is only one minyan and they daven early. I'm obliged to daven with them, and also start Shabbat early?
A. Shulchan Aruch (O.H. 263: 12) and Mishna Berura (51) maintain that if there is only one shul in town and they daven early, the whole town has to follow.
However, Horav Shlomo Miller's Shlit'a opinion is that even if there is only one early minyan at the bungalow colony, due to the unsettled nature of these summer minyonim, were people constantly come and go, one may not be necessarily drawn after the minyan in case of need.
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
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Posted 6/19/2020 12:08 PM |
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# 2715 Apron Strings
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Q. In summer days when the husband davens early Kabbolas Shabbos, and as mentioned in last question, if it is done for convenience, he does not impose Shabbos restrictions on his wife. Can she do work for him also?
A. Igrois Moshe (O.H. 3: 28) maintains that although as mentioned on the prior question members of the household, who did not accept the Shabbos restrictions are not drawn after the husband and can continue doing work even for his sake, however, his wife may be different.
The reason being is that her relationship to her husband is distinct, since she is duty-bound to prepare and serve him with Shabbos needs. As such, since he has already accepted Shabbos, although she can continue doing work for herself as mentioned before, she should abstain from doing work for him as a servant would refrain. However, the husband may request other members of the family to do the work. (See also Beer Moshe 2: 19).
Horav Shlomo Miller's Shlit'a is similar, and the wife should avoid doing work for her husband at that time.
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
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Posted 6/19/2020 12:01 PM |
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# 2714 Bright and Early Shabbos
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Q. In summer days when the husband davens early Kabbolas Shabbos, does his wife have to abstain from doing melochos at that same time and light candles then?
A. Igrois Moshe (O.H. 3: 28) rules that is the husband decides to attend an early minyan during the summer days out of convenience he does not impose Shabbos restrictions on his wife or other members of his family.
However, if he does so out of respect and acceptance to the kedusha of Shabbos, by adding an early Tosefes Shabbos, or out of concern not to be late and transgress Shabbos violations, it is seen as having accepted a minhag or tradition, that his wife has to follow.
Igrois Moshe argues that this is not the usual common case, since likely he does not do so in the short winter days, and it only reflects a desire of convenience. However, Shevet Halevy (7; 35) disagrees. See Piskei Teshuvos (263: 75).
Horav Shlomo Miller's Shlit'a opinion is to be lenient.
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
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Posted 6/19/2020 11:53 AM |
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# 2713 An Offer One Can Refuse
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Q. Thanks for your answer that shows both expertise and common sense. I have another question, I was offered the position of president of my synagogue and it is possible that I can be effective in bettering things there. But I'm afraid it is going to be too though for me to follow through. Is there a prohibition to say no, when you can do good? Did not Moshe Rabbenu refuse many times to go and take out the Jews from Egypt, until G-D forced him to go?
A. Recently we wrote on Parshas Behaloscha the following question: It is mentioned that Eldod and Meidod, although they were chosen to be members of the Seventy Sages, and the spirit of Hashem rested on them, seemingly by their own choice, they remained in the camp. If they were rightly chosen, and they remained neviim, why did they refuse to join the others? To what we answered: "They followed the ways of Moshe Rabbeinu himself. When he was asked by Hashem to take out the Yiden from Mitzrayim, he refused for a whole week, asserting that he was not capable of doing it it and gave all kinds of reasons why not. After all, as it is mentioned in the parsha, he was the most humble man of all.
Medresh Rabba (14) mentions that Eldod and Meidod where even greater tzadikim than the rest of the seventy chosen. They decided in their anavah and modesty, to better stay in the camp with all the people, and not to take an elevated position, but rather work with the people, in the camp for their sake. They were rewarded with their names being recorded in the Torah and the spirit of Hashem's nevuah resting forever on them.
It is difficult to answer properly your question without knowing the details involved. As Horav Shlomo Miller Shlit'a often recommends in similar cases, you have to consult the Rabbi of your shul, who is familiar with the work to be done and with your particular situation
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
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Posted 6/19/2020 11:50 AM |
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# 2712 Live In a Tree?
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Can one place a siddur on a tree or lean on the tree without moving it?
A. Mishna Berura (336: 3) explains that the ruling of Shulchan Aruch that it is prohibited to use a tree on Shabbos, includes not placing any objects on it. On the prior seif (2) he mentions that one should also not lean or support himself on it.
On (336: 13) Rema writes that one can touch a tree but not move it. Biur Halocho (ibid) debates whether when not moving it one can completely lean on it.
Horav Shlomo Miller's Shlit'a opinion is one can lean on the tree slightly, when not moving it.
Rabbi A, Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
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Posted 6/19/2020 11:35 AM |
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2711 Why Not Pick Up?
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Q. Re - question 2710 above. How about if the siddur fell on some delicate flowers, can one also pick it up? If not, what should one do with it?
A. Mishna Berura (336: 14) mentions that the permission of the Remah mentioned on the prior question does not apply to plants with delicate or very brittle stems, that are likely to break or snap when handled. (See 39 Melochos 3: p. 300). It would seem proper just to carefully cover it with a plastic bag until Shabbos end.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A, Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
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Posted 6/18/2020 1:11 PM |
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Important Numbers
