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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2999 Unmask the Mask
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Q. Is it permitted to go out on Shabbos with two masks, one for me and one for my friend whose Rav does not allow him to go out with a mask on Shabbos but will be attending a shul where they require it?
A. Horav Shlomo Miller's Shlit'a opinion is that one should avoid wearing two masks simultaneously, just for the purpose of taking it to shul on behalf of someone that does not wear it where there is no eruv. This is due that it is unusual and unnecessary to do so and is therefore not considered a 'malbush' or a piece of clothing one can wear in a public domain during Shabbos, as explained in question 2640.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/6/2021 3:10 PM |
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# 2998 Rise to be First or to the Sunrise?
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Q. Is it better to be from the asara rishonim or to daven vasikin (but not possible to be from the first ten in the vasikin minyan, only in a regular minyan)?
A. Horav Shlomo Miller's Shlit'a opinion is that it is preferred to daven vasikin (at sunrise), than being from the first ten, when there is no better choice.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/6/2021 2:54 PM |
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# 2997 Support The Mask
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Q. There is now available a Face Mask Inner Support. It holds up the mask fabric around the mouth to create more breathing space when a mask is put on face. It is basically a concave plastic frame, that separates the mask from the face, thus providing more space for comfortable breathing and talking. It is washable and reusable. Can one wear it together with the mask on Shabbat when there is no Eiruv?
A. Horav Shlomo Miller's Shlit'a opinion is that since it is used together with a mask that one is allowed to wear on Shabbos. as explained in question 2640, one is also allowed to wear it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/6/2021 2:32 PM |
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# 2996 A Gut'n Erev Shabbos?
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Q. Can one wish on Shabbos morning after davening a 'Gut Shabbos,' or is that improper? I have seen some people answer back, 'A Gutn Erev Shabbos' as if the salute they received was incorrect.
A. Horav Shlomo Miller's Shlit'a opinion is that you may already wish a gut Shabbos on Friday morning, as the posuk says (Shemos 16: 5); 'Vehoyo bayom hashishi veheichinu es asher yoviu. And it shall be on the sixth day as they prepare what they will bring.' Shulchan Aruch (O.H. 250: 1), rules from Talmud (Shabbos 117: 2), that the preparations for Shabbos begin already on Friday early morning. That seems to have been also the minhag of Mori Verabi Horav Moshe Feinstein zt'l, (See Mekadshei Shevii p. 26).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/6/2021 2:29 PM |
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# 2995 Say It, Don't Spray It
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A new liquid product that can be sprayed onto cloth face masks is about to become available. The spray 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. Can a mask be sprayed on Shabbat?
A. On question 2220 we wrote; "Poskim permit using during Shabbos suntan and insect repellent liquids, oils and lotions, when they are thin, of low viscosity, and of flowing consistency. They also should not be for medicinal use. (Piskei Teshuvos 327: 1).
Horav Shlomo Miller’s Shlit’a opinion is that it is permitted to spray repellent on clothing also, even if it has some aroma, since the main intention is not to impart fragrance, but to repel insects." See also question 1770.
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.
The Rov added that a nurse or one attending several patients, may spray on one self and clothing with disinfectant spray, to avoid carrying viruses from one patient to another.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/6/2021 2:23 PM |
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# 2994 Shoelaces Knotty Issues
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Q. Why do people tie their shoelaces on Shabbat when they are wet as when it rains or they walked on snow. Is that not a case of schita or squeezing out the water absorbed in the shoelaces?
Although, one may argue that this is a case of eino miskavein or not having any intent on squeezing out the water, but it is clearly a certainty that it will happen (psik reisha) and also he is glad to be wearing shoelaces that are at least not soaking in water (nicha lei), so why is it not prohibited?
A. Shoelaces have historically been made of materials like leather, hemp, or cotton—typical rope making materials. However, advances in the production of synthetic fibers like nylon and polyester and elastics have made a variety of shoelaces possible. Modern shoelaces often incorporate various synthetic fibers. (From Wikipedia).
Horav Shlomo Miller's Shlit'a opinion is since it is likely or at least possible that the shoelaces involved may be made or contain synthetic fibers that do not absorb water, it is not a certainty or a p'sik reisha that one will be squeezing water when tying them.
When the above is not the case, the Rov added, that one should indeed be careful to tie them lightly, avoiding possible s'chita.
To also avoid other shailos as tying knots on Shabbos, it may be preferable to use shoes using Velcro or other types of modern elastic ties.
One may add that this type of squeezing is likely considered to be an unusual way of s'chita, and therefore one may be more lenient when there is no intention or need to dry the shoelaces, since they will likely become soon wet again.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/1/2021 1:24 PM |
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# 2993 Uncovering the Uncovered
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Q. On question 2969 regarding if one can use olive oil that was left uncovered overnight for lighting the Chanuka menorah, and Horav Shlomo Miller's Shlit'a opinion is that after the fact, one can use it. Now, many have a tradition that they fill the cups of the menorah with oil, and then after enough time has elapsed, they turn off the lights and save the oil for tomorrow. Would not that make that leftover oil on the menorah overnight disqualified at least lechatchila (on the onset)?
A. In a Prior question 682, the Rov was more lenient and ruled that one can you use oil for Chanuka lighting that was left uncovered overnight for a number of reasons. Firstly Poskim disagree whether in our days we should discard certain liquids that were left uncovered or Mashkim Megulim. The main reason for their prohibition is the possibility of their contamination by poisonous snakes (Avoda Zara 30a, Chulin 9b) and since that rarely occurs in our populated cities, we are lenient (Shulchan Aruch Y.D. 116:1, Mishna Berura 160: 23.) However, some Poskim do remain stringent (Pri Chodosh and Pri Toar, quoted by Birkei Yosef and Aruch ha-Shulchan Y.D. 116:1.) There are other issues of ruach ra'ah or a spirit of impurity involved in liquids left uncovered .
It is important to know that when Mashkim Megulim are prohibited they may be so even when left uncovered and unsupervised for a short time, not only overnight.
Poskim also differ if prohibited or non-kosher oil can be used for Chanuka lights and many are lenient (Sdei Chemed – M. Chanuka 14, Kaf Hachaim 673: 11, Beis Shlomo O.H. 10: 108). Others are stringent (Sefer Hachaim quoted by Daas Torah 673).
However the main reason that oil left uncovered is undoubtedly permitted is that there is no Mashkim Megulim issue on oil, since snakes don’t drink from it (Chulin 49b, Bais Yosef Y.D. 116, Yemei Chanuka p. 71).
The Rov further added, that once it was placed in the menorah and lighted, it is not considered liquid food and therefore not affected.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/1/2021 1:13 PM |
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# 2992 Good or Early?
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Q. (Re question 2981, regarding if one should leave even before the start of davening to wake someone up (chessed) if requested to wake them at a certain time. To what we answered; 'The proper procedure is to ask someone else, who is not as careful to be part of the first ten, to wake him up, or just get him an alarm clock).'
Could the Rav please explain why the mitzvah of chessed (goodness) would not override asara rishonim?
A. Actually it could override. Sheilas Rav (p. 189) quotes Horav Chaim Kanievsky's Shlit'a ruling in the following case. Someone going to join a minyan in which he will be one of the first ten of many that will join after, thus becoming able to receive a great reward. Then on his way he encounters a small place with only nine people who are urgently looking for a tenth. Should he better join the small minyan, although there will not be any others that he can share in their reward or continue to the large minyan. The Rov ruled that chessed indeed overrides, and he should stay with the small minyan he completed.
However, as mentioned, when he can have someone else or an alarm clock doing that awakening and it becomes unnecessary, then he should be one of the first ten. (See prior question 2991 on the importance of being one of the first ten)
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Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/1/2021 12:59 PM |
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# 2991 Let me Tell you, first of All
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Q. (Re- questions 2976,79). Why is it so important to be part of the first ten who make up the minyan?
A. Talmud (Brochos 47b) teaches that Rabi Yehoshua ben Levi said: One should always rise early to go to the synagogue in order to have the privilege and be counted among the first ten to complete the minyan, as even if one hundred people arrive after him, he receives a reward equivalent to the reward of them all. Rabenu Yonah and Maharsho (ibid.) explain that this is due to having caused the Shechina to be present in that place. (See similar in Zohar p. Nasso, regarding the presence of the Ten Sefiros).
Shulchan Aruch and Mishna Berura (90: 14) rule that this is a requirement to be fulfilled when possible.
It is also one of the few prime mitzvos that their fruits are offered in this world, while their principal is maintained and rewarded in the world to come.
Ateres Z'kenim writes that some Tzadikim would fast on the day that they were not able to be from the first ten. Medresh Rabbo (Bamidbor 21) mentions that Yehoshua bin Nun merited his position, because he always was the first to come and set the Beis Midrash.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/1/2021 12:43 PM |
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# 2990 Ask about Ask One Over
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Q. A person is looking for places to eat on Shabbos is there any prohibition to tell him which families tend to have guests or which ones don't and it is better not to ask them?
A. Horav Shlomo Miller's Shlit'a opinion is that you may tell him which are the families that welcome guest for Shabbos. As far as the ones that don't, if you have to tell, just say that you believe they are unable to do so.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/1/2021 12:27 PM |
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# 2989 No News is Good News?
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Q. Is it proper for a gabay in a shul were they usually say a misheberach for the sick on Shabbos, to include the name of a severely sick new covid patient, if the attendants will become very distressed and sad when they hear that familiar name? Is it better, even if the family asked to mention him, in this particular case to avoid doing it on Shabbos?
A. Horav Shlomo Miller Shlit'a recommended to mention his name quietly when reciting the mi sheberach, so people will not notice and become distressed during Shabbos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 12/31/2020 10:05 PM |
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# 2988 Accounting for Taste
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Q. Re - question 2987 above. I meant to ask on a water purification plant that prepares and serves the water to our community.
I became aware that often the workers may eat their lunch or snacks close to the water tanks, and it is likely that some crumbs of chometz could fall into the treatment tanks during Pesach. Since the water is constantly collected, treated and pumped into the system, it is not kept the twenty-four hours required for kobush and the only concern is eating the small particles of chometz themselves.
That is why there is questioning on the size of "Mashehu." Since if it applies to a particle that could be seen by the eye only, people on their homes during Pesach could filter their water, and avoid eating those particles.
A. Indeed, in the case you described, since there was no issue of "nosen ta'am," (the flavor imparted by the prohibited substance), as the prohibited chometz was not kept in the water tank for twenty-four hours to be considered "kobush" or similar to cooked, and able to impart flavor or taste, the only prohibited component would be the particle itself. As noted above, it has to be visible enough to be noticed by an ordinary eye.
Therefore, we can indeed assume that it could be easily be filtered by commonly used water filters.
In a similar case, one should indeed filter the tap water one uses during Pesach.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 12/30/2020 10:43 PM |
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# 2987 Amount to Nothing?
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Q. When we mention that chometz is prohibited 'Bemashehu,' even to the smallest amount during Pesach, does that mean that the prohibition applies to molecules of chometz too?
A. As far as when dealing with the prohibition created directly by consuming a small piece of the prohibited food, even a 'mashehu' or the smallest of parts, would have to be something that can be noticed by the common eyesight, as Poskim rule regarding insects.
However, when dealing with 'nosen ta'am' or the flavor imparted by the prohibited substance, since we are dealing with flavors (or smells). we would include even unseen particles at the molecular level.
The unique case of the chomets prohibition during Pesach, is that it applies even when mixed with "min bemino" (the same tasting substance), and therefore can not be sensed or perceived, and it is still prohibited even 'bemashehu.' That is a unique property of the prohibition of chometz during Pesach.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 12/28/2020 3:47 PM |
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# 2986 A Joy to Behold
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Q. We learned recently in the daf that there is no Meila (a korban brought when someone unlawfully benefited from Hekdesh or the holiness of the Beis Hamidash or the sacrifices therein), when benefiting only from the pleasantness of Kol, Mareh, Vereiach (voice or music, the sights and the odor), yet it is still prohibited. How then did the millions of people, men, women and children enter and the Beis Hamikdash and without doubt enjoyed the beautiful music, the incredible sights and the most pleasant smells all the Yamim Tovim there?
A. Rambam (H. Meilah ) Indeed rules as you mentioned, and adds that although there is no meila on kol, mareh, vereiach, it remains prohibited to enjoy them. It could be that the people during those holy times, were well trained to enjoy the beauty and pleasantness of the Bais Hamikdosh in a spiritual way. Concentrating on the overpowering kedusha and holiness one felt when being in the House of Hashem and feeling His presence.
It is likely that their minds were overtaken by those spiritual feeling. That kind of spiritual pleasure, simcha and joy, even when sparked from the voice or music, the sights and the odor, would have been not only permitted but also desired.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 12/28/2020 3:32 PM |
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# 2985 No Public Drinking
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Q. We B'H are celebrating after many years of trying to have children a Pidyon Habben this coming Friday afternoon that is also the Taanis of Asarah Beteves. Both my parents and in-laws are elderly and infirm. In these pandemic days they were advised by their doctors not to fast. They are also out of town, and will zoom into the pidyon with others, family and friends.
The question is, although the seuda will be on the night of Shabbat after the fast, can our parents at the very end of the pidyon, three hours before Shabbat begins, just drink a lechaim and wish brochos to all? This very emotional and meaningful bracha, would be shown to all on the wide screen by the pidyon and would greatly enhance the simcha and make them fill that they are also part of the pidyon. I feel that it is important, since after all this baby is their first grandson.
A. Horav Aharon Miller's Shlit'a opinion is that even if the occasion is so meaningful and important, one should not openly and publicly drink during a taanis.
Likely the same effect or even better, could be achieved by them saying a few well prepared emotional words and brochos. The grandfathers could even sing together an emotional niggun. That would certainly reach the hearts of all listeners.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 12/24/2020 6:22 PM |
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# 2984 Have a Merry Nittel
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Q. On the Christmas eve, for one that keeps the Nittel tradition of not learning Torah on that night but usually has a shiur on the evening, what hours exactly are the ones one should avoid learning?
A. Nitei Gavriel (Chanuka p. 398) quotes Chidushe Harim that the traditional Nittel learning prohibition applies mainly from the beginning of the night until midnight (chatzos).
Chayei Yitzchok (ibid.) mentions that some begin Nittel from the chatzos of the day, the midday of the 24th.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 12/24/2020 6:12 PM |
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# 2983 Season's Greetings?
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Q . I want to give my super a check and a Christmas card like all other tenants in our building do, as a thanks for the many favors given. Which is the correct way to do it?
A. On question 963 regarding if it is proper to give New Year bonuses to employees right before the New Year or should a company wait until after or give them out weeks before the New Year. Also if one can we include a New Year's wishing-well card, we wrote:
'Horav Shlomo Miller's Shlit”a opinion is that unlike Christmas, New Year is not considered today a religious celebration and therefore you may give out the bonuses right before that day while also accompanied with a New Years greeting card.
See also question 695 regarding answering to a greeting of “Happy New Year” that the Rov maintains that it is permitted since in our days there is no religious connotation to the greeting. In addition, you may initiate the salute if it generates a Kidush Hashem by displaying good manners.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 12/24/2020 2:50 PM |
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# 2982 Wake Up the Right Side
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Q. A bachur asked me to come to his room to wake him for vasikin. (Sun-rise minyan). I knew what room he was in, but due to the early hour and darkness when I entered the room I could not figure out what bed he is on (there are several people in the room). Am I allowed to wake a person who I think is this bachur, even though there is a small possibility that I am mistaken and it is someone else and I have no way of verifying due to the darkness?
If I woke (or may have woken) the wrong person, do I need to ask mechila, or should I avoid telling him anything since he will get angry at me (he doesn't know it was me due to the darkness)?
A. Horav Aharon Miller Shlit'a suggested to ask the bochur who wants to be waken up, to place a recognizable item such as a towel or bathrobe at the end of his bed, to signal where he is sleeping.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 12/24/2020 2:35 PM |
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# 2981 Wake Up Call
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Q. Should one leave even before the start of davening to wake someone up (chessed) if requested to wake them at a certain time?
A. The proper procedure is to ask someone else, who is not as careful to be part of the first ten, to wake him up, or just get him an alarm clock.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 12/24/2020 2:34 PM |
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# 2980 The Early Fast Days of Teveth
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Q. This year Nittel Nacht (the night of Dec 24) is after the Taanis of the Ninth of Teveth, mentioned in Shulchan Aruch. I always wondered if there is a connection between the two?
A. On question 2491 regarding not learning Torah on the Nit'l night and if one should also avoid learning on the Ninth of Teveth since according to some it is the day that Yeshu was born, we answered:
'On question 1567, regarding the he 9 of Teveis, we wrote: " Shulchan Aruch (O.H. 580: 2) counts as one of the days that misfortunes occurred to our forefathers and that is proper to fast on them, although not obligatory, the Ninth of Teves. The Mechaver adds; but we do not know what happened on that day.
Horav Shlomo Miller Shlit’a mentioned that the fact that we don’t know or we don’t remember today the historical reason why a decree or minhag was enacted, does not constitute grounds enough for not keeping it.
However, Mishna Berura (ibid. 13) indicates that in the selichos recited on these days, it is mentioned that the day marks the yohrtzait of Ezra Hasofer. Why we would observe the demise-anniversary of Ezra more than so many others we do not (such as the Avos or Aharon Hacohen) could be explained by what Tosafos Chadoshim on Megilas Taanis elucidates. This day actually marks the birth of “Oisso Hoish”ť and it coincides more or less with the winter solstice. Traditionally it was the occasion of pagan festivities such as Saturnalia. Later on, the Church, as it often did, adopted it and made it coincide with the birth in Betlechem of Yeshu and the celebration of Christmas, better known in our tradition as the night of “Nittel.”ť From the term for natalis or being-born in Latin. Or as some argue, it represents the first letters of Nolad Yeshu Tes Leteves. Yeshu was born on the ninth of Teves. (Nitei Gavriel - Chanuka p. 416).
Since the event, turned out to be catastrophic to our nation, giving rise to all kinds of severe persecutions, inquisitions and many a holocaust, it was therefore established as a day of mourning and fasting. The fact that the reason was hidden and deemed forgotten or was disguised by Ezra’s yortzait, was simply to avoid further conflict with the Church, that would only increase their antisemitism and abuse. See question 2489 above.
This day follows the Eight of Teves, also a time for fasting mentioned in Shulchan Aruch (ibid.). It marks the day the Torah was translated into Greek. This gave rise to false and mendacious interpretations of the text, and thus made possible and gave authority and validity to the New Testament."
On question 242 regarding listening to a Torah tape on the Nit’l night we wrote: "This Shayleh actually is mentioned responsa Chai Binyomin (p. 301) where he argues that although you comply with the mitzvah of learning Torah just by listening and thinking (O.H. 47, 4 and Biur Halocho ibid.), since you do not make a brocho, (see Mishnah Berura ibid.) this form of learning may be different enough to permit it on Nit”l night.
Nitey Gavriel (Hanukah end of Volume p. 247) also permits thinking Torah thoughts on Leil Nit'l, basing this conclusion on the opinion that angels do not know the thoughts of humans."
Horav Shlomo Miller's Shlit'a opinion is that it is preferable to be machmir in the greatest of all mitzvos. the learning of Torah.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 12/23/2020 6:26 PM |
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Important Numbers
