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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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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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# 2710 Don't Let the Siddur Down
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Q. If someone is davening outside and he dropped on Shabbos his siddur on some plants on the edge of the grass and can't pick it up without moving the leaves of the plant, can he pick it up? How tall can the plant be?
A. Remah (O.H. 336: 1) permits using soft plants attached to the ground, since there is no prohibition to use "yerek" or grass. (As when sitting, laying on it or carefully touching it). Mishna Berura (ibid 14), adds that the above only applies to plants that are not growing rigid and firm as trees and bushes do. He also mentions the height of three tefachim, as he prior (4) did. (aprox. 30 cm. or 1f.).
However, Shevet Halevi (7: 44) is lenient to pick up a taalis from a bush that did not and will not grow taller than ten tefachim, (aprox. 1m. or 40 in.).
Ohr Yehoshua Chezkiya quotes a similar opinion from Horav Shlomo Miller's Shlit'a, that one may be lenient in cases of need or kavod habriyos, such as picking up a hat, and certainly a siddur.
Rabbi A, Bartfeld as advised by Horav Shlomo and Horav Aharon Miller Shlit'a
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Posted 6/18/2020 1:04 PM |
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# 2709 Growing Pains
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Q. As we many of us daven these days on the backyard minyanim, if there is some flowerpots growing outside on the edge of the fence of the deck facing the grass, can someone stand bellow the pot while davening? Maybe it is asur since he is blocking and separating between the draining hole of the pot and the nurturing humidity of the grass, and the growth will diminish?
A. Kinyan Torah Behalacha (5: 25) deals with this issue and suggests that it may be permitted when the plants lean out from the pot, and even when someone is standing under the draining hole, he will not separate totally the "yenika," or nurturing from the ground, therefore it would be permitted. Bris Avrohom (1: 6) tends to be lenient, since he is likely to be only a "misassek" or one performing an inadvertent transgression and also doing prohibited work without intention, when it is not certain that it will occur. (Dovor sheino miskaven veino pesik reisho). See also Piskei Teshuvos (336: 16) that the people's practice is to be lenient.
In a case when none of the above reasons apply, Horav Aharon Miller Shlit'a suggested that a mat can brought out and placed underneath the feet of the one standing, so he can then walk away without changing anything for the plant above him.
Horav Shlomo Miller's Shlit'a opinion is also to be lenient.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/15/2020 12:22 PM |
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# 2708 Identifying Signs of Time
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Q. Does one transgress the prohibition of etching a tattoo, if one does not have the intention of writing or illustrating any words, symbols or forms at all. A dot will be tattooed in a specific place, simply to be able to identify a person, that has severe memory issues and can get lost. Or the mark of a dot may be placed for recognizing a specific place in the body medical purposes. Is that permitted?
A. Shulchan Aruch (Y.D.180: 2) rules that one may place "afar mikleh" on a wound. Taz (ibid 1) explains that even the ashes of a (coal) stove which are hard and leave a mark that remains, are permitted, since the wound and its scar also stay and prove that it was done for healing purposes.
Poskim disagree if the mark left by the ashes equals a tattoo mark as their tinctorial effect may not stay forever. (See Ribon and Rashi - Makos 21a and Avoda Zarah 29a, however, Ritva and others ibid, consider it to be only a ma'aras ayin prohibition, as it seems to be a tattoo). They also disagree if the prohibition would be Biblical or Rabbinical. See question 2707 above.
Regarding marks for identification, as was once upon the time used on slaves, Shulchan Aruch and Remah (Y.D.180: 3) rule that it is prohibited on the onset (lechatchila). Today, there are far better methods of searching and identifying an elderly individual or child prone to get lost, such as bodily attached electronic devices.
Horav Shlomo Miller's Shlit'a opinion is that it would only be permitted, if there is an actual concern of saving a life as in the case of tattoos done for pinpointing the location for the radiation to be given on cancer cases.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/12/2020 3:47 PM |
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# 2707 Question Mark
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Q. Is the prohibition of tattooing oneself prohibited by the Torah only when done for avoda zarah purposes only but other decorative tattoo marks are only Rabbinical? (see next question for what difference does it make).
A. On Parashas Kedoshim, (19: 28) we read: “You shall not etch a tattoo on yourselves, I am Hashem”.
Talmud (Makos 21a) explains that the Torah attached the words “Ani Hashem” to this decree, to express that tattooing is fundamentally connected to idolatry. The Rambam, (H. Avoda Zarah 12: 11) and Sefer Hachinuch, (M 253) teach that this prohibition originated as our Torah response to avoda zarah and paganism. It was the common practice for idol worshipers to tattoo themselves, thus marking and branding themselves as slaves to their pagan gods. Our Torah demanded that we totally separate ourselves from them and their idolatrous ways.
Poskim disagree if tattooing for other purposes is a Biblical prohibition, some maintain it is. (Tosafos Gittin 20b and Aruch Laner ad loc, Rambam Tur and Shulchan Aruch don't mention any distinction, Minchas Chinuch 253 debates the issue).
Others assert that it is only a Rabbinical injunction. (Biur Hagra Y.D. 180: 1, quoting Tosefta - Makos 3: 9. Chasam Sofer - Gittin 20b, Shoel UMeishiv 2: 1: 49, Get Poshut 124: 30, in Passhegen Haksav 9,
Horav Chaim Kanievski shlit'a argues that this is the opinion of most Rishonim.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/12/2020 1:48 PM |
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# 2706 A Wild Goose Chase II
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A. I heard that Rav Miller discouraged people to do shiluach haken on geese since they may be considered kosher birds and eaten and there is no such tradition. Why did you write that shiluach haken does apply on them?
A. On question 2683 regarding if geese considered kosher birds for the mitzva of shiluach haken, even if there is no tradition to eat them, we wrote; "Hisorerus Teshuva (4: 155) maintains that a bird that has the simanei or signs of a kosher bird (See Shulchan Aruch Y.D. 82: 3), although if there is no established tradition to eat it, and we abstain from it (Rema ibid.), still one should perform the mitzva of shiluach haken as it is possibly kosher. (See similar opinion in Birkei Yosef (292: 10), Shach (ibid.14), Minchas Elozor (3: 43), and others).
Shalach Tishlach (p. 55) quotes that in such a case one should return the eggs or chicks after lifting them to the nest. Horav Shlomo Miller Shlit'a opinion is similar."
Since Horav Shlomo Miller Shlit'a is out of town, I requested Horav Aharon Miller Shlit'a to ask his father if there has been a change in his position. He told that his father maintains that shiluach haken can be performed on Canadian geese as there is no brocho involved. but the eggs or birds should be returned.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a
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Posted 6/12/2020 1:22 PM |
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# 2706 A Wild Goose Chase II
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A. I heard that Rav Miller discouraged people to do shiluach haken on geese since then they may be considered kosher birds and eaten, and there is no such tradition. Why did you write that shiluach haken does apply on them?
A. On question 2683 regarding if geese considered kosher birds for the mitzva of shiluach haken, even if there is no tradition to eat them, we wrote; "Hisorerus Teshuva (4: 155) maintains that a bird that has the simanei or signs of a kosher bird (See Shulchan Aruch Y.D. 82: 3), although if there is no established tradition to eat it, and we abstain from it (Rema ibid.), still one should perform the mitzva of shiluach haken as it is possibly kosher. (See similar opinion in Birkei Yosef (292: 10), Shach (ibid.14), Minchas Elozor (3: 43), and others).
Shalach Tishlach (p. 55) quotes that in such a case one should return the eggs or chicks after lifting them to the nest. Horav Shlomo Miller Shlit'a opinion is similar."
Since Horav Shlomo Miller Shlit'a is out of town, I requested Horav Aharon Miller Shlit'a to ask his father if there has been a change in his position. He told that his father maintains that shiluach haken can be performed on Canadian geese as there is no brocho involved. but the eggs or birds should be returned.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller
Shlit'a
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Posted 6/12/2020 1:21 PM |
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# 2705 A Pretty Penny
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Q. Can I give $0.01 Cdn tzedakah or do I have to use only American pennies now that ours are out of currency.
A. On question 1187 regarding the value of a prutah today, we wrote: "The value of a perutah according to the opinion of the Chazon Ish and Rav Chaim Noeh is 1/40 or .025 of a gram of silver, and according to the Masoro it is .0182 of a gram of silver (Masores Hashekel p.119, Be’er Chaim p. 207)"
At today's (Sivan 2020) price of silver (about $0.55 U.S.D. per gram) it would result in $0.0125 or $0.0091, a bit more or less than a penny.
Although, the Canadian penny is out of circulation. it still has some value as a metal source (94% steel, 1.5% Nickel, 4.5% Copper), depending on the price of those metals. A Canadian penny when joined with others, will have the required prutah value, and count for tzedakah as shove kessef or value, since the receiver can collect them and sell them as metal.
Pennies that are rare, obviously can have great value.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a
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Posted 6/12/2020 1:06 PM |
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# 2704 Never Too Late?
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Q. Someone that davens maariv after plag hamincha, while it is still day, and forgot to say korbanos before mincha, can he say them after maariv?
A. As Horav Shlomo Miller is out of town, Horav Aharon Miller Shlit'a consulted with his father and said that they should not be said after maariv anymore, even it it is still day.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a
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Posted 6/12/2020 1:00 PM |
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# 2703 The Aron or the Mizrach?
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Q. We daven in a backyard minyan these days. During Yom Tov we took out a mobile Aron Hakodesh with a Sefer Torah, but due to the circumstances it was placed to the north side of the yard, although the shtender of the baal tefila was facing mizrach. When it came to Birchas Cohanim we weren't sure where our two Cohanim should be standing. Is it next to the chazan with their back to the mizrach, or maybe facing south with their back to the Aron Hakodesh on the north, but also facing the people. Which is correct?
A. Mishna Berura (128: 27) in a similar case quotes two opinions. Magen Avrohom maintains that the Cohanim should be standing on the north side by the Aron Hakodesh facing the people on their side. While the P'ri Chodosh and P'ri Megodim assert that they should be placed at the Mizrach, next to the Shaliach Tzibur. even if the Aron Hakodesh is in a different side., so they can face directly the people face to face.
Horav Shlomo Miller's Shlit'a opinion is that on the onset they should try to move the Aron Hakodesh to the mizrach next to the chazan, If this cannot be done, the side of the mizrach and facing the people take precedence for Birkas Cohanim.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a and Horav Aharon Miller Shlit'a
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Posted 6/10/2020 9:47 AM |
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# 2702 Open to Questions
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Q. Today, June 8th 2020 the government of Ontario announced that commencing this Friday June 12th, places of worship including Shuls can be used provided they operate at 30% capacity.
Please tell me if Rabbi Shlomo Miller permits minyanim to operate in Toronto under these conditions.
A. Indeed Ontario premier Doug Ford announced yesterday that churches will be opening at a 30% capacity, starting June 12, but details of how and what are the requirements needed. were not yet publicized.
Horav Shlomo Miller Shlit'a is out of town, but I did consult with the Rosh Hakolel Horav Yaakov Hirschman Shlit'a, who told me today that the Kolel will likely be opening for this Shabbos tefilos, with restrictions that include the list of people who are allowed to join. As soon as the details are given, there likely will be an announcement from all other Rabbonim .
The Rov added that he he maintains that the kissing of the Torah, is a major factor in the risk of spreading the virus, and should be avoided.
Rabbi A. Bartfeld
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Posted 6/9/2020 4:23 PM |
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# 2701 The Rabbis Too?
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Q. Thank you for your answer (2699) explaining well why do Cohanim turn their back to the Aron Hakodesh. The fact is, that it is not only the Cohanim who behave so, in most shuls and yeshivot, the rabbis when they address the congregants, also turn their back to the Holy Aron containing the Sifrei Torah. Why?
A. Rambam (H. Tefilah 11: 4) describes how the people should sit in our botei knesios, "The elders sit with their faces towards the people and their backs to the Heichal (the Aron Hakodesh)." Kesef Mishne (ad loc) explains that this is permitted in honor of the attendants. Since they pay their respect to the elders, placing them up front, the elders should reciprocate and honor them by facing them.
His source is a Tosefta (Megillah 3: 14) that portrays Moshe Rabbenu teaching to the people "as he stood at the entry of the Ohel Moed" (Vayikra 8), facing them with his back towards the sanctuary. We therefore deduce, that the honor of the people here, preempts the homage of the Heichal.
Lebushei Yom Tov (O.H. 7) adds that if just seating with their backs to the Heichal the Rambam permits for the elders, certainly one teaching the Torah of Hashem and thus honoring Him, is allowed to face the people. One may add, as mentioned in question 2699 in regard to the blessing of the Cohanim, that teaching properly the Torah of Hashem to the many, is tantamount to representing the Shechina itself.
Minchas Yitzchok (5: 78) adds another practical reason. Since it is imperative that the ones listening to Torah being taught, should face their teacher (Eiruvin 13), if the Rabbi would be in the back or at the bima facing the Aron Hakodesh, they themselves would now have to turn their back to it; better one than many.
Taz (Y.D. 282: 1) maintains that the reason Rabbis teach with their back towards the closed Aron Hakodesh, is that the Sifrei Torah therein are considered being in a separate reshus or domain, and thus permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/5/2020 4:45 PM |
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# 2700 Don't Feed the Animals
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Q. Every Shabbos on the last few months a squirrel shows up at the window of our house at the exact time when we make hamotzi in the day, because my kids feed it with a small piece of chalah. Is that permitted?
A. On question 2296 regarding feeding pigeons on Shabbos we wrote: "One is permitted to feed the animals he owns and he has to take care for (Talmud Shabbos 155b, O.H. 324: 11). However, even if the animals are his, if he does not have to feed them and they can usually find food for themselves as most flying birds do, it would be prohibited to feed them, as it is considered “Tircha Yeseira” (Mishna Berura ibid. 29, 31), even on Shabbos Shirah. Shulchan Aruch mentions doves in his prohibition."
Horav Shlomo Miller's Shlit'a opinion is that you should not feed a wild squirrel on Shabbos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/5/2020 12:08 PM |
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# 2699 Face The People
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Q. Why do Cohanim turn their back to the Aron Hakodesh when reciting their blessing to the people? Is that not an act of disrespect?
A. Talmud (Sota 38a) teaches that Birchas Cohanim should be said "ponim keneged ponim" or face to face, as when someone speaks to his friend; this is alluded by the pasuk "emor lahem," speak to them.
Maharsho (ibid.) explains that first the Cohanim turn their face towards the Aron Hakodesh, as if to ask permission from Hashem to face the people and give them the brocho, and then they turn around to face them, with Hashem's approval.
The Talmud (ibid. 40a) quotes Rabi Yitzchok saying how important the tzibur is regarded, since the Cohanim in order to face them, are allowed to turn their back to the Shechina.
Rambam (Tesh. 163) rules that there is no prohibition for the Cohanim to face the people, however if they are able to turn to one of the sides, it is better.
It is mentioned also in the name of Rabi Yitzchok Chorif and others, that since Rabenu Bachya explains that the Shechina rests on the hands of the Cohanim, (based on Medresh Shir Hashirim 2 - that the hands represent the two Kerubim inside the Kodesh Hakodoshim), so the shechina is actually with them and they are not turning their back to it.
There may be another reason for the Cohanim to turn around and face the people. Namely to bless them with the brochos that contain not only their spiritual needs, but also their material and corporal essential necessities.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 6/4/2020 3:08 PM |
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Important Numbers
