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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2853 Have a Nice Day
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Q. Is there a mitzva of oneg Shabbat, when Rosh Hashana falls on Shabbat?
A. On question 1437 regarding if there a mitzva of simcha on Rosh Hashana, as in every other Yom Tov, and if therefore a vegetarian should make an effort to eat meat, we wrote:
"There are conflicting sources and opinions as to the mitzva of rejoicing on Rosh Hashana. Zohar (Emor 95) mentions that there is no “chedveza” or rejoice on the days of Rosh Hashana and Yom Kipur, as they are days of judgment. It would also seem so from the fact that we don't refer to Rosh Hashana as a Chag in the Tefilos, as opposed to Chag Happesach, Hag Hassukot etc. Also Shulchan Aruch (O.H. 582: 8) rules that we don't say; moadim lesimcha chagim uzmanim lesasson, on them, There are also no Shalmei Simcha sacrifices as in all other Yomim Tovim. Maharil (end of H. Yom Tov p.25) outright rules that there is no mitzvas simcha and you are allowed to fast on Rosh Hashana. Similarly, Turei Even (Chagiga 8b) opines that there is no mitzvas simcha and you are therefore allowed to mix in on Rosh Hashana other simches.
However, the pasuk (Tehilim 81: 4) does address Rosh Hashana as a chag as it says; Bakesse Leyom Hageinu. And Nechemia (8: 9-10) does call on Rosh Hashana to the people that; “This day is holy to Hashem; neither mourn nor weep… Go, eat fat foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our G-d, and do not be sad, for the joy of Hashem is your strength.”
Sha'agas Aryeh (20) quotes other sources that prove that there is indeed a Mitzva of simcha. That is the opinion of many Rishonim, including the Yereim, the Ran and Rif on Beitza. Shulchan Aruch (O.H. 597: 1) also rules that it is a mitzva to rejoice, as does the Mishna Berura (ibid. 1). Poskim quote also the all Yomim Tovim, including Rosh Hashana are compared to each other. (by hekesh).
Moadim Uzemanim (6: 12, & 7: 114) tries to bridge the conflicting opinions, following the view of the Rambam (H. Chanuka 3: 6) on why we don't recite hallel on Rosh Hashana, he opines that since they are days of teshuva and concern, there should be joy but not excessive as in other Yomim Tovim.
Horav Shlomo Miller's Shlit'a opinion is that the simcha should be seen as “gilu bereada” (Tehilim 2: 11) or rejoice, while trembling. Therefore, the Rov maintains that one should eat meat as he does on the other Yomim Tovim."
It is also apparent from Tur (O.H. 597: 1). Bach and Drisha (ibid.), that there is a mitzva of oneg Shabbos when it coincides with Rosh Hashana, and so is the opinion of Horav Shlomo Miller Shlit'a.
Rabbi A. Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
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Posted 9/24/2020 10:19 PM |
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# 2852 Ring, in the New Year?
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Q. How often does Rosh Hashana fall on Shabbath, as it does on this year (5781-2020) and we don't blow the shofar, it seems so unusual?
A. Actually, during the last fifty years there were fifteen occasions when the first day of Rosh Hashana coincided with Shabbos, including the present year.
However, since the last one was 5770 (2009), it seems so remote and uncommon.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/22/2020 3:03 PM |
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# 2851 One for the Books
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Q. Being that finding a correct fruit to say Shecheyanu on the second night of Rosh Hashana is in our times conflicting (since one can find them the whole year), can one say it on new seforim?
A. Magen Avrohom (223: 5) rules that on does not recite Shecheyanu on new sefarim, since the brocho was instituted on deriving physical pleasure from objects such as clothing, utensils or similar, and since " Mitzvos lav lehenois nit'nu." (mitzvos were not given for the pleasure they provide), no Shecheyanu is said.
Sdei Chemed (Brochos 2: 20) after quoting numerous opinions, maintains that it is a doubtful brocho that should be omitted.
Yaavetz on Mor Uketzia (ibid.) questions and disagrees with the above rulings. Mishna Berura (ibid.13) also quotes different opinions, and seems to side after the fact with the Chayei Adam, that if one was searching diligently for this sefer and is happy to have acquired it, he may recite the brocho.
Halichos Shlomo (1; 23: 7) quotes RS'Z Auerbach zt'l, that the minhag is not to recite Shecheyanu on seforim, unless they are an exceptional acquisition such a new Shas set or when the important sefer was also received as a present.
Shaarei Brocho (20: n. 840) opines that when a Shecheyanu is recited on something else, one should also have in mind the new Torah book acquired.
Horav Shlomo Miller's Shlit'a opinion that is the sefer is indeed valuable and cherished, and one feels great joy on obtaining it, the brocho can be recited.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/22/2020 2:53 PM |
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# 2850 Let's Call it a Wash
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Q. Hello, a 2 year old was going through toilet training and urinated in a spot on our main carpet in a high traffic area in our small living room on Shabbat. We didn't want people walking into it, so we were wondering what were our options.
If it wasn't Shabbat, the ideal would be to use a carpet cleaning spray, water, and then wipe it all up. I assumed this would pose multiple Shabbat issues with the cleaning and extracting absorbed liquid from the carpet. On the other hand, there is an idea of "geraf shel reei" where you can move what would otherwise be muktzeh if its disgusting.
I'm assuming that leniency would not allow us to be lenient with the melacha involved in cleaning the carpet in the ideal way, but I wanted to double check. Is there any way to permissible clean the carpet of the urine on Shabbat, or would our only choice to stop people from walking on it be to cover it up with something? thanks so much'
A. You are correct regarding not to use a carpet cleaning spray, water, and then wiping it all up as it involves a number of prohibitions.
Covering it up with a rag or wash cloth that is designed for that purpose is permitted. (Mishna Berura 302: 59) and that is what Horav Shlomo Miller Shlit'a advises. The Rov added that although one may not spray a deodorizing liquid directly on the carpet, one may do so on the air above, even when some of the spray will indirectly land on the carpet.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/22/2020 2:40 PM |
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# 2849 All in Good Time
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Q. Good afternoon Rabbi. I have a kind of urgent question. My husband is davening at home and he has an early appointment with his specialist. Could he say selichot after maariv? The reason he wants to it then is that because of the injury he is very slow and won’t be able to make this appointment if he says selichot in the morning.
A. On question 1833 regarding the right time to recite selichos we wrote: "Your best option is to join that first night with a minyan that recites selichos Motzei Shabbos at chatzos since that is considered an “Eis Ratzon” or a time of good will according to the Zohar. (See Magen Avraham 581: 2 and Igros Moshe 2: 105 that that is the tradition of most Ashkenazi communities).
Poskim based on the Zohar, worn not to say selichos before chatzos or midnight (Birkei Yosef, Shaarei Teshuva, Piskei Teshuvos ibid.) Igros Moshe ibid. maintains that there is no prohibition, rather there is no benefit to reciting the thirteen qualities of compassion at that time, and therefore no promise that the tefilos and prayers will be accepted.
However, Nitei Gavriel (Rosh Hashana 8: 4) in the name of other Poskim, rules that it is forbidden to recite selichos before chatzos.
Therefore, it would be better when one cannot stay up until chatzos, to recite selichos before shacharis in the morning."
Although regarding your question our first approach was that since he is saying selichos without a minyan and therefore is not reciting the 13 midos, if he is unable to say them in the morning or after chatzos at night, it may be better to at least say them after maariv, than not saying them at all.
However, Horav Shlomo Miller's Shlit'a opinion is that it should not be impossible to begin a little earlier davening in the morning and saying them then.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'
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Posted 9/22/2020 12:28 PM |
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# 2848 Add To or Add Up?
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Q. I met a Rabbi of an Orthodox congregation who says that he adds Piyutim, that were composed by the Rishonim but were never instituted by any congregation known today, to the davening, on various occasions such as the Yomim HaNoraim, during the week of Chanuka, on Tu Bishvat, on Rosh Chodesh, etc. He adds them into the Chazan's repetition, as well as during Birchos Krias Shema. He also adds Mizmorim of Tehillim where he deems them appropriate to the time of the year to Pesukei D'Zimra
He claims that since these Tefillos (Birchos Krias Shema, the Chazan's repetition) already contain the saying of Piyutim, and it does not say anywhere that any specific Piyutim are to be said to the exclusion of all others, that this gives him permission to add if he sees fit. Also, that Mizmorim of Tehilim are not an interruption in Pesukei D'Zimra and the more the merrier.
Is this permitted? Additionally, does addition to the Tefilla of similar prayers already present smack of Reform as much as deletion of prayers, and why?
A. Horav Shlomo Miller's Shlit'a opinion is that one may add any Mizmorim of Tehilim or appropriate piyutim before beginning the established Pesukei Dezimra or after ending the established order of davening, if he so needs or desires.
As always, the Rov maintains that one must keep the minhagim and accepted traditions of his congregation.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/21/2020 5:59 PM |
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# 2847 Say Can You See?
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Q. I live on the penthouse of a tall building and I can see the sea from far. How close does one have to be to the water, to be able to say tashlich?
A. On question 986 regarding the dateline and how far according to the Chazon Ish the waters close to the shore are considered like the land. we wrote:
Horav Shlomo Miller's Shlit”a opinion is that any island, vessel or individual found on the area of a Techum Shabbos (2000 amos or approximately one kilometre) from shore, should follow that same date. We find that Techum Shabbos creates an area of belonging and of being part of the city, in regards to the reading of the Megilah (Talmud Megilah 3b, Shulchan Aruch O.H. 688). The above also applies to the rulings, decrees and taxes imposed on the city (Shiltei Hagivorim – Bava Basra 11a on Ri”f, Maharam Alshich 59). Chaukei Chemed ( Gittin 4b .) applies the above to the acceptance of an early Shabbos time.
The Rov also considered the distance of sixteen mil (approximately sixteen kilometres) mentioned in regards to separating ma'aser from animals as one single distinct entity. The Talmud (Bechoros 54b.) explains all sheep herded in an area that is visible to the naked eye, are to be seen as one flock. Poskim disagree if this means an observer standing in the middle of a imaginary circle of a radius of eight mil creating a total area of a sixteen mil diameter (Tiferes Yisroel – Mishna ibid.- Chasdei Yehonoson) or actually it means that one can see as far as sixteen mil, and the area is double (Shvus Yaakov 3: 31 et. al.)
This amount of space applies also to other Halochos that depend on visual contact. Igrois Moshe (O.H. 3: 85) debates whether it applies to rending one's clothes when approaching Yerushalaim nowadays, for one that resides within that distance and is constantly in visual contact. Similarly, Betzel Hachochma (3: 40) depends this shiur for the brocho recited when seeing a kever or cemetery after thirty days.
Horav Shlomo Miller's shlit'a opinion is that within sixteen mil distance from the shore, it may be considered at least in doubt of belonging already to the date observed on shore. Therefore, if in the main landmass it is Shabbos, anyone within that distance, should be stringent in its observance."
Regarding how close does one have to be to the sea to see the water from far and be able to say tashlich, the Rov's opinion is also a sixteen mil distance.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/21/2020 5:53 PM |
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# 2846 Test The Waters
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Q. Is it better to say tashlich by a flowing river if one has a choice or can it be said lekatchila by a lake or the sea?
A. Maharil mentions that the source for the minhag of tashlich is the midrash (Yalkut Shimoni, Vayeira 99), that describes how Avrohom and Yitzchak were walking on the way to akeida and were obstructed by Satan who turned himself into a river. They continued to immerse in the water up to their mouths and prayed to Hashem to allow them to complete their mitzva. Since that day was Rosh Hashana, we use the body of water, which conjures up memory of the merit of the forefathers, as an appropriate place to ask that our sins be “thrown into the depths of the sea.” (Micha 7: 19).
Although the sea is mentioned in that posuk, a river as a sign of blessing because of how it flows or as also being the historic place for the coronation of kings (see Yechave Da’as I: 56).
Remah (O.H, 583: 2) mentions going to a river, and Divrei Zikoron quotes similar wording from the Sheloh.
However, many Poskim mention sea, lake or river indistinctly.
Poskim do mention to go to a place where fish are present.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/21/2020 5:49 PM |
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# 2845 Hazoom Es Hakol
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Q. (Re- above question) can one do tashlich via zoom, during the Aseret Yemei Teshuva in case of need.
A. Horav Shlomo Miller's Shlit'a opinion is that one should not. The reason is that reciting tashlich next
to a body of flowing water is similar to other mitzvos, where the presence of the article, place or situation that brings about a blessing or tefilah, has to be real. After all one recites a brocho only on real lightning or thunder, kiddush levana only on actually seeing the moon and not a picture or reflection or listening to the megila and answering keddusha or kaddish only when the voices are real and present.
A similar shaila that wasn't published due to its inherent comic nature, dealt with reciting kapparot by one fellow focusing his cell phone camera on a live chicken, while his friend receives on his cell that image and proceeds to swivel the phone around his head, reciting the words of kapparot.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/21/2020 5:46 PM |
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# 2844 Blow One's Own Horn?
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Q. A high risk elderly patient was strongly recommended by his doctors to avoid going to shul on Rosh Hashana to avoid the danger of contamination and also because of his weakness and many health issues. The shul is willing to send a baal tokea to blow the shofar for him, however he has been a baal tokea himself for many years. Although he may have to exert himself a bit, he can definitely blow the shofar well himself. Is it better that he should blow or have someone else do it?
A. Chashukei Chemed (Rosh Hashana 29a) presents a similar shailah and quotes Mateh Efraim (585: 10), that even when one knows how to blow well, there is no more mitzva to do so himself. (The opinion of the Chazon Ish - O.H. 29: 4, is similar). However, he mentions, that Shoel Umeshiv (5: 45) asserts that if one knows hot to blow, he definitely do so, since it is better to do a mitzva yourself, rather than by your agent.
In essence, although the brocho we recite before tekias shofar, reflects that the mitzva of blowing shofar on Rosh Hashana is just the hearing of the voice of the shofar, our question depends on whether there is also a mitzva to blow the shofar or not.
Poskim disagree on the above. Minchas Chinuch (Mitzva 405: 1), Yom Teruah (R.H. 29a) and others maintain that the mitzva is not only the hearing of the shofar, but also the blowing is part of it.
Mori Verabi Horav Ruderman zt'l quoted on Mas'as Levi, that Horav Yisroel Salanter zt' would announce before the beginning of tekiaa shofar, that one should have in mind to comply also with the mitzva of blowing the Shofar.
Horav Shlomo Miller's Shlit'a opinion is that the high risk elderly patient, does not need to blow the shofar himself.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/21/2020 5:42 PM |
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# 2843 So Far So Good?
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Q. Several congregations offer Hatarat Nedarim (annulment of vows and oaths) Erev Rosh Hashana to be done from far by zoom on this pandemic days. Is that permitted lekatchila (on the onset)?
A. Poskim disagree if one can do hataras nedarim by a written request. Ran and Rosh (Nedarim 8) permit. It stands to reason that if it can be done in writing, it certainly can be accomplished by direct contact by phone, when questions could be asked and information gathered.
However, Rambam (H. Shavuos 1: 4) as explained by Ridbaz (ibid.) seems to rule that it cannot be done by a written request. See also Shulchan Aruch (Y.D. 228: 16) regarding if a shaliach or representative can be used for hataras nedarim.
Kuntres Beis Dovid (129) quotes Horav Y. Zilbershtein Shlit'a as permitting hataras nedarim by phone only in cases of need. Yosef Daas (17: 30) is similarly lenient in need on Rabbinical nedarim.
Shevet Hakehosi 4- 239 and Kol Nidrei 19 n. 7, seem to be more lenient.
They all require the presence of a proper Beis Din seating together.
One may argue that a zoom meeting, where the participants can also view each other may be even better, still Horav Shlomo Miller's Shlit'a opinion is that it is only permitted in case of need.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/18/2020 5:29 PM |
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# 2842 Double or Nothing?
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Q. Is it true that in some years, the smallest of all parshios Parshas Vayelech is read twice a year? Is there a reason why?
A. So it is on this year (5780), Parshas Vayelech is being read twice in the same year. Then again, surprisingly in some years (5778) this most unique parsha was not and will not be read at all.
The technical reason, as Horav Shlomo Miller Shlit'a pointed out has to do with having the klolos of last week parsha in the right place. However, it could be a remez and allusion, to Moshe Rabbenu's message, even when he was about to depart and not be there, he was so much there.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/15/2020 3:20 PM |
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# 2841 Have You Seen This?
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Q. I was at a bris milah recently and I saw something I never saw before in my life. The mohel took the baby after he was brought in, and placed it on the bimah of the shul, where he was also prepared for the bris, before setting him on the sandek. Is that a correct and proper thing to do? After all the bimah, is where you read the Torah and has kedusha.
A. Maaseh Ish (4: p. 144) mentions that the Chazon Ish was the sandek at the bris of a well known mohel (R' S. Miller zt'l) and indeed instructed that the baby should be placed on the bima and prepared there before the baby was given to him. He explained that this minhag is a segulah for the child to grow and become a Talmid Chacham. (Oisim Besimcha p. 387, Kovetz Ohr Yisroel 13: 2: p. 171).
Horav Shlomo Miller's Shlit'a opinion is that people should follow the established minhogim and traditions of their families and congregations.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/15/2020 3:11 PM |
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# 2840 Have You Heard This?
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Q. I go every year to blow shofar for people that cannot come to shul because of health or age issues.
I go to a building where almost everyone on that floor is more or less frum.
Because of the issues of separation these days, I was wondering if I can knock on the doors of the apartments (about a dozen), and ask them to stay inside their apartments, but come close to the door.
Some have to stay in bed. I blow from the hall for everyone together. I don't know if they all can hear me well or hear the beginning and end of the voices of the shofar. Since I'm afraid to enter the units for their sake and mine. is what I'm doing correct?
A. Horav Shlomo Miller's Shlit'a opinion is that since this are unusual critical times of need for those individuals, what you are doing is a great mitzva, as you show great care for others.
You may at the end announce and request that if someone didn't hear everything properly, you can repeat for them.
On question 874, regarding a small shul that is on a main street, where it is common that the street noises like trucks going by or sirens are heard inside as well as sometimes small children crying or the A.C. making sounds. If those noises are an issue when hearing the shofarand if you have to repeat the shofar, we wrote:
"Remoh (O.H. 588: 3) rules that if two individuals blew the complete set of shofar sounds required on Rosh Hashono at the same time or even if one was blowing a trumpet instead of a shofar, the listener complies with the mitzva. Mishna Berura (ibid. 11) quoting Talmud Rosh Hashana (26a) explains that although usually we accept that two different voices or sounds cannot be heard simultaneously, when one of them is very pleasant and enjoyed as would be the story of Megilas Esther, you would pay attention to the preferred one and thus comply with the mitzva. In the case of the shofar since it comes only once a year it is also appreciated and liked more than any other sound and of course, noise.
However, Horav Shlomo Miller Shlit'a advises to minimize as much as possible any other distressing and conflicting sounds, that may disturb the kavana and intention of the people complying with this great and important mitzva."
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/15/2020 3:09 PM |
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# 2839 Chop Chop Away!
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Q . Regarding question above, since some accustom to chop eggs and raw onions on Shabbos by the table, for a number of reasons such as the chopping should be done 'samuch leseuda' (right before the meal), is there an issue if one peels the onions before Shabbos?
A. On question 1366 regarding leaving overnight onions when some outer skin is left or if it is covered with oil or salt. Also nowadays since the nature of things has changed if it is permitted at least bedieved, when already done, and one does not have to throw them out, we wrote: The source of this Halacha is in Talmud (Nida 17a) that rules one may not eat a peeled egg, onion or garlic clove that was left overnight, because of the ruach ra'ah (spirit of impurity) that rests upon them. This applies even if it was left in a refrigerator or other sealed container. (Hakashrus 18: 11, however Rivavos Efraim 3: 495 permits a left over onion wrapped in aluminum foil)
Shevet Halevy (6: 110: 5) and others maintain that the reason of not eating the above items is not because they present today a physical danger, but rather a spiritual one based on the ruach ra'ah they posses. Tosafos (Yuma 77b) and others opine that this type of prohibitions have changed with the times. The fact that the Rambam, Tur and Shulchan Aruch omitted these prohibitions, is indeed a reflection of the change (See also: Yam Shel Shlomo Chullin 8:12, Mordechai Shabbos p. 161, Magen Avraham O.H. 173:1, Darchei Teshuva 74, Kaf Hachaim Y.D. 116:92, , Minchas Yitzchok 2:68:13, 6:74, Oz Nidberu 11:47, et. al.)
Horav Shlomo Miller's Shlit”a opinion is that many Poskim maintain that this halacha should be observed and that is still the minhag of many today. (See also; Shulchan Aruch Harav Shemiras Haguf 7, Daas Torah 513: p. 639, Sdei Chemed Lamed klal 141:31 p. 372, Ta'amei Haminhagim (lekutim) page 497:16, Lekutei Halachos Chofetz Chaim Nida ibid. Ben Ish Chai Pinchas 2:14, Maharsham 4: 148, Darchei Teshuva 116:74, Kaf Hachaim 540:1, Igros Moshe Y.D. 3:20, Be'er Moshe 3:115, Yabia Omer Y.D. 2:7, Ha'kashrus K'halacha page 243:footnote 50, Orchos Rabbeinu 1: p. 210: 16).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/15/2020 3:03 PM |
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# 2838 Know Your Onions
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Q. We just learned on the Daf that eating onions is dangerous and can put the eater on sakana (danger of life). How come everyone practically eats onions with eggs on Shabbos, herring with onions, or just salads with onions?
A. Indeed, Talmud (Eiruvin 29b) teaches that one should avoid eating onions because of the poison embedded in them. A story is told of Rabi Chanina (ibid.) being placed in life danger due to the onions he ate and how he was saved by the tefilos and prayers of his colleagues, only because he was very needed by his generation.
Maharsham (2: 262) maintains that that onions are not considered being fit to eat raw, (in regard to bishul akum), since there is danger involved in eating them.
Baal Shem Tov (On the Torah. Yisro: 46) quotes that one should be extremely careful not to eat raw onions. He adds in the Ran's name, that this applies even when eaten mixed with eggs.
However, Horav S. H. Vozner zt'l (Kol Torah 45: Tishrei), mentions that the danger is not physical, but rather due to the accepted tradition not to eat raw onions.
Chayei Adam (51: 2) asserts, that although raw onions are good even when raw, consuming them depends on the custom of the particular place. Divrei Dovid (Y.D. 3: 11: n. 6) mentions that on Sephardic countries onions would be eaten raw by themselves. So it is in some Latin-American countries.
On question 286 regarding the brocho on raw onions and onions from schmaltz herring we wrote: "Mishna Berura (25, 5) rules that since raw onions are normally eaten only when mixed with salads or other dishes and rarely by themselves their brocho is shehakol. If they were fried and thus became better, their brocho changes to hoadomo.(ibid 7)
Horav Shlomo Miller’s opinion is that onions salted and placed in oil or marinated in vinegar are kovush (pickled) and halachakly considered cooked. Since they have improved, if they are then eaten by themselves and not as an integral part of the herring (tofel), the brocho recited over them is hoadomo."
Much has been written about the preparing of eggs mixed with raw onions on Shabbos day, especially on the table by Chassidik Rebbes and their followers (See Nezer Hatorah p. 160 and others, quoting this as the minhag of the Divrei Chaim of Tzanz, Bobover Chassidim and others). Halacha sefarim deal with the particular ways of doing it correctly.
Horav Shlomo Miller's Shlit'a opinion is that in places where people abstain from eating raw onions, one should also follow the custom.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/15/2020 3:01 PM |
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# 2837 Checked this out Too
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Q. On question 2824 you wrote that "The Rov also added his opinion to those Poskim who maintain that no brocho is recited when replacing a mezuza that was removed for the purpose of having it checked." Does it matter how long the mezuza was removed for having it checked, how about if it was a week or more?
A. Horav Shlomo Miller's Shlit'a opinion is that one does not need to recite a new brocho when replacing a mezuza removed for having it checked, as long as it was removed for a usual and accustomed period of time, even if it more than a day. (Other Poskim disagree).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/11/2020 4:10 PM |
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# 2836 Clean as a Whistle
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Q. There was no one to blow the shofar after davening a few days ago, so I offered. The available shofar had been used by someone else recently. I used the hand sanitizers liquid to rinse the mouth and inside area of the shofar, but as it does on the hands, it left a layer of oils and moisturizers, that could be felt. Are you yotze the tekios? If that would happen in Rosh Hashana would one be yotze?
A. Horav Shlomo Miller's Shlit'a opinion is that you comply bedieved if the sanitizers liquid was shaken out or wiped out strongly. The Rov recommended to further rinse the shofar with water, since it removes the sanitizers liquid when rinsed properly and then dried correctly.
The Rov advised that some disinfectant alcohol should be also available for such purposes, as it dries away quickly and completely.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/11/2020 3:27 PM |
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# 2835 On the Wrong Place at the Right Time
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Q. If someone is in the bathroom (see question above) and hears the shofar while he is there, is he yotze bediebed (comply after the fact), or does he have to repeat those tekios? Is one even allowed to have kavana (intention) to be yotze?
A. Biur Halacha (588: d'h Shoma), debates whether someone standing in an unclean space, such as a bathroom, while listening to the shofar complies with the mitzva or no. He argues that he should since some mitzvos like wearing tzitzis are permitted there and only when words or thoughts of kedusha are involved one does not. He quotes the Mateh Efraim who maintains that after the fact he complies but on the onset, he should repeat the tekios if possible, but without a brocho. He adds that since we rule that mitzvos require kavanah or intention to comply, that in itself is similar to Torah learning.
However, Shaarei Tzion (690) maintains that the kavanah is esential only at the beginning of the mitzva.
See Bekorei Shemo - (Mitzva 14), regarding fixing tzitzis inside an unclean place and Hilchos Ketanos (2: 57) concerning shechita done inside unclean sites. See also question 445 on observing the six constant mitzvos in unclean situations and questions 2227 and 2593 in regard to what aspects of Torah related educational material can be read in a bathroom.
Horav Shlomo Miller's Shlit'a opinion is that bedieved one complies with the shofar heard while inside a bathroom.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/11/2020 3:03 PM |
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# 2834 Take a Break?
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Q. Should someone who went to the bathroom during Mussaf on Rosh Hashana say asher yotzar, or not be mafsik (interrupt) during tekias shofar and wait until after the last tekia? What about if someone has a condition that he has to go out several times. does it make a difference?
A. P'nei Yehoshua (Rosh Hashana 34b) rules that since all the voices of the shofar are essential, they are considered as one single mitzva. They are similar to hallel and the reading of the megila, and one should not be mafsik to recite asher yotzar while reciting them.
However, other Poskim are lenient. (Minchas Yitzchok 3: 44 - 4: 47, Shevet Halevi 5: 66, Tzitz Eliezer 11: 45, Piskei Teshuvos 592: 4, and others).
Horav Shlomo Miller's Shlit'a opinion is that one can interrupt to recite this brocho after hearing the complete first thirty voices of the shofar. It also does not make any difference how many times it is recited.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/11/2020 2:56 PM |
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Important Numbers
