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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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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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# 2833 Stand on Safe Ground
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Q. In our shul the amud at the front is close to an entrance and people often go by. Due to the current covid need to separate and avoid contamination, the Chazan who is very worried has asked that on this special occasion he should be allowed to daven from the bimah, that is far better separated. Is that permitted?
A. Although, by most Sephardi and Yemenite congregations there is only a bimah in the shul and the tradition is for the Baal Tefilah to daven from there, the accustomed minhag by Ashkenazim is to daven from the amud in front or next to the Aron Hakodesh.
Shulchan Aruch (O. H. 90: 1) rules that one should not stand on an elevated location when he davens. Mishna Berura (ibid. 3) explains that one may not daven from a high location since there is no haughtiness before Hashem, as the posuk states, ‘from the depths I call out to you Hashem.'
Poskim have addressed at length this shaila. K’sav Sofer (O.H. 19), Minchas Yitzchok (3: 8) and others maintain that the shliach tzibur should not daven from the bimah, but rather comply with the dictum to go down before the teiva (amud).
However, Igrois Moshe (O.H. 2: 28 and 3: 10) and others permit in need to daven from the bimah, such as when it is difficult to hear the shliach tzibur standing by the amud.
Horav Shlomo Miller's Shlit'a opinion is that in this particular case of covid need it is also permitted, especially since this bimah is at the same level of the amud.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/11/2020 2:44 PM |
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# 2832 Thanks But Yes Thanks
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Q. There are so many tefilot and bakashot during the Yemei Hadin for all our necessities and needs for the coming year. How come we don’t find in the sidur, machzor, or in Halacha sefarim any tefila or bracha for thanking Hashem for the life given and all the good things and chassadim that we enjoyed during the past year? Where is the hakarat hatov to Hashem for all He has given us?"
A. I had the opportunity to present this question then to Horav Shmuel Kamenetzki Shlit’a. His first reaction was that we anyway thank Hashem at least three times every day for all the constant gifts and great chassodim He grants us daily. Then the Rosh Hayeshiva publicly addressed this shaila and he expressed that the greatest thanks a person can give to Hashem for the year that came to an end, is his concern and dedication to better himself and return to Him, performing teshuva shleima, and fixing what wrong was done during that time. That is indeed the main purpose of the Yemei Ratzon."
Horav Shlomo Miller's Shlit'a opinion is similar.
We also mentioned on one occasion that "the Baal Haturim (Parshas Tzav), Shita Mekubetzes (Menachos 79b) and others maintain that the Korbon Todah brought for giving thanks to Hashem on special occasions, is not an obligatory korban. It could well be that the reason behind it is that expressing gratitude, by definition has to be voluntary and emerge from one’s heart. Being obliged to say thank you, diminishes the act. Poskim mention that this is a reason why we don’t educate children to recite birchas hagomel, as we do with most other brochos. Therefore, a person has to thank Hashem by his own will and inspiration at the end of the year."
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/11/2020 2:34 PM |
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# 2831 Who Is To Daven?
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Q. When one ovel has already chazaka to daven by the amud of a shul, and then another ovel arrives. If the second one davens louder and is a better ba'al tefilah than the first, can the gabayim refrain the first one from continuing to daven by the amud?
A. Horav Shlomo Miller's Shlit'a opinion is that in principle the tzibur as represented by the gabayim, and they are the ones who shall decide who should represent the tzibur and who davens by the amud, notwithstanding any existing chazaka. However, every effort should be made to avoid machlokes, conflicts or embarrassing anyone and sharing if possible is advisable.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/11/2020 2:21 PM |
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# 2829 Sharing an Answer
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Q. An ovel that comes to daven mostly but not always to a shul and gets the amud when he comes. If another new ovel arrives in that shul, should he share with the newcomer, or do we rule that the first one has already a chazaka (established rights) to daven for the amud.
A. Horav Shlomo Miller's Shlit'a opinion is that it is recommended they should share. One should daven up to Uva Letzion and then be replaced on one day, and then reverse the order the next day. The same should be done with Mincha and Maariv. This will provide and promote darkei sholom.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/7/2020 2:57 PM |
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# 2830 Sharing an Answer
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Q. An ovel that comes to daven mostly but not always to a shul and gets the amud when he comes. If another new ovel arrives in that shul, should he share with the newcomer, or do we rule that the first one has already a chazaka (established rights) to daven for the amud.
A. Horav Shlomo Miller's Shlit'a opinion is that it is recommended they should share. One should daven up to Uva Letzion and then be replaced on one day, and then reverse the order the next day. The same should be done with Mincha and Maariv. This will provide and promote darkei sholom.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/7/2020 2:31 PM |
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# 2830 The Selichos Rights
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Q. The minhag in our shul is that during selichos days, the one who says selichos also davens for the amud, An ovel has been davening for a while by us, and has a chazoko (established rights) to the amud, but he is unable to say selichos. What has priority, the chazakah of the ovel or the minhag of the shul?
A. Horav Shlomo Miller Shlit'a quoted the minhag of the Toronto Kollel and other Ashkenazi institutions were avelim don't daven shacharis during selichos.
If the minhag of your shul is that the one who recites selichos also davens for the amud, then it takes precedence and priority and the ovel does not daven shacharis by the omud during those days. However another ovel who is able to recite selichos can then take over.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/7/2020 2:23 PM |
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# 2828 Mixed Blessings
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Q I take food for seudat shlishit to a friend's home. The food is all my contribution. When it comes to benching, what is the correct Horachaman to say "Harajaman Hu Yebarech et Ba'al haBayit hazeh ... " After all it is my food, and I should be blessed too?
A. On question 2548 regarding someone staying in a Jewish hotel or traveling El Al, if 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."
Horav Shlomo Miller's Shlit'a opinion is that, in your question, you should indeed bless the ba'al habbais, and the ba'al habbais should bless you, using the nusach above mentined, ba'al hamzon instead of ba'al habbais.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/7/2020 2:04 PM |
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# 2827 When It Rains it is still Yours
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Q. I daven in a backyard minyan and I also blow the shofar after davening. Last week it began drizzling when I was about to blow. I was wondering, if that would occur during Rosh Hashana, (we are planning to continue our outside minyan then also), would the drops of rain water that rained inside the shofar disqualify the tekias shofar?
A. Horav Shlomo Miller's Shlit'a opinion is that the few drops of rain would not disqualify the tekias shofar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
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Posted 9/4/2020 1:40 PM |
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# 2826 Blowing Away the Grief
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Q. My brother and I are respectively the baal tokea and baal makrei (the announcer of the tekios to be blown), in our minyan for over 20 years. We recently lost our dear mother a.h., and we are going to be still during the sheloshim on Rosh Hashana. Can we in grief continue our positions this year?
A. Poskim rule that in principle, a baal tokea has the same limitations as a baal tefila in regard to avelus, and just as much as an ovel refrains in principle from davening by the amud on Yom Tov, so should the baal tokea. (Devar Shmuel quoted in Hagoos Chasam Sofer, Mateh Efraim 585: 7, Kitzur Shulchan Aruch ibid.
However, just as regarding the baal tefila, if he is the better of all available candidates, Poskim rule he may continue, so can the baal tokea.
Regarding the baal makrei, Poskim debate whether he is similar to the baal tefila or no. (Mishne Halochos 10: 70, mentions that the Kloizemburger Rebbe would not permit an ovel to be the baal makrei).
Horav Shlomo Miller's opinion is that one can be lenient, especially regarding a baal makrei that is an ovel.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/4/2020 1:25 PM |
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# 2825 Shelf Life
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Q. I ate a blueberry muffin yesterday and today my wife brought back a package of fresh blueberries from the grocery store. They were imported from Argentina.
Do I make a bracha of 'shehechiyanu' on the fresh berries I will be eating today (I have not eaten fresh blueberries for at least a couple of years), or does the fact that I ate blueberries in a muffin yesterday make me not eligible to say 'shehechiyanu' today?
Take care and have a good Shabbos.
A. On question 1609 regarding reciting shehecheyanu on new fruits on Tu Bishvat, we wrote: 'Some maintain that it is proper to consume a new fruit that you can recite shehecheyanu over it on Tu Bishvat. (Beis Aharon, quoted by Nitei Gavriel (Purim 5: n. 9, et. al.). Others assert that one should avoid reciting sheheyanu today on “new”ť fruits, since they are usually available all year, and there is no special simcha or joy when eating them. There are additional issues as to if the brocho should be said when first seeing the fruit at purchase time, becoming exempt latter.
Horav Shlomo Miller’s Shlit’a opinion is that one should recite sheheyanu only if one actually likes the fruit and derives pleasure from eating it."
On question 1742 we wrote: "Horav Shlomo Miller’s Shlit’a opinion is that since in developed countries, for the right price you can usually buy stored fruits in controlled atmosphere (nitrogen) and cold storage that look and taste fresh year round or imports at supermarkets all over. Therefore, there is no real inherent great simcha and joy when they appear in stores on their collection season."
Adding to the above that in your case you ate blueberries in a muffin the day before, the Rov recommends not to recite shehecheyanu.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 9/2/2020 4:35 PM |
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Important Numbers
