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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2681 High-Water Mark
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Q. What is the correct amount of water needed for tisha kavim?
A. Poskim quote different amounts for the nine kavim of water. They vary from approximately 11.3 liters to 17 liters, 18.5 liters or 22 liters (Nefesh Chaya, Beis Boruch on Chaye Adam 1; p. 412. and others).
On question 1945 we wrote: Horav Shlomo Miller Shlit’a pointed out that one kav is equal to the volume of 24 eggs and tisha kavim is then 216 eggs.
According to the measurements of Rav Chaim Noeh, one egg is equivalent to 57.6 cc, so nine kavim would equal to 12.44 liters (Shiurei Torah p. 263). Following the opinion of the Chazon Ish, it equals 21.6 liters (Midos Veshiurei Torah p. 300).
One has to measure his own shower’s water volume delivery and the time it takes to reach that required volume, as they all vary.
When taking a shower for this purpose, one should first stand under the shower spout and then open the water, so the water immediately goes over all of him as he opens the faucet.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/21/2020 5:09 PM |
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# 2680 Standing Orders
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Q. What is the correct way of standing under the shower when doing nine kabbim?
A. Mishna Berura (88: 4) quoting Mateh Efraim maintains that when tisha kabim water are poured over someone, he should stand straight with his two hands loose and placed close to his heart, so that the water lands on his chest and also his hands.
Horav Shlomo Miller's Shlit'a opinion is that when standing under the shower, it may be more effective to stand straight and have his hands down, while the water pours over his head and all over his body.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/21/2020 5:02 PM |
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# 2679 Take a Shower
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Q. In crisis times when we can't go to the mikva and we pour nine kavim of water instead when taking a shower. Does one have to be careful with chatitza (interposition), such as long toe nails?
A. Poskim permit using a shower for pouring the nine kavim of purification ( Minchas Yitzchak 4: 21,Yaskil Avdi 7: p. 387, Taharas Yom Tov 19, Chelkas Yakov 3: 61,, Shevet HaLevi 1:24, Halichos Olam p. 157, Yalkut Yosef 626, Minchas Oviv p. 202, and others, although some disagree Mishne Halochos 3: 1-7, 3: 23)
Shaarei Teshuva (O.H. 88: 4) quotes Maamar Mordechai that a chatzitza does not affect the purification of tisha kavim. Biur Halocho (88: 4) quotes a similar opinion from Sefer Hoeshkol and rules that it is not an interposition, unless it covers most of the body. See also Minchas Chinuch (180: 4).
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/21/2020 4:50 PM |
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# 2678 Drop In The Ocean?
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Q. A woman that lost lo-aleynu her father to the pandemic, and is afraid of going to the mikvah, can she tovel (immerse) now that the days are warmer in a lake or the ocean?
A. Poskim beware women to immerse in a sea or lake when it can be avoided. This is due to concerns that a woman immersing at a beach, is likely very conscious of being seen and is plausibly rushing the tevilah and may not do it properly. Also since the tevilah is done at night, in the dark, it is difficult to supervise properly. It is also difficult to find a woman to supervise the immersion, and tevilah without supervision is invalid. On the onset, the husband should not supervise his wife's tevilah.
Another reason is, that it may be difficult to avoid sand or mud from becoming embedded in one's toes. (See Binas Adam 24, Shiurei Shevet Halevi 198: 33-42, Poseach Shaar 23: 28. Pischei Halochos p. 388.)
Horav Shlomo Miller's opinion is that in need situations, it is permitted to tovel in an ocean or lake. However, another woman must accompany her there to ensure that her entire body with all her hair is properly immersed in the water. It is worthwhile for her to go into the water while wearing sandals or Crocs, which should be removed before she immerses. to avoid any chatzitzah adhering to her feet. She should also not be standing on them during the tevilah.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/21/2020 4:33 PM |
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# 2677 A Toast to the Foil
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Q. I bought a new toaster, but since during the pandemic days it is hard to find a mikva for keilim (vessels), can I meantime just place some aluminum foil on the racks and use as is?
A. You may look for a nearby lake or river to immerse your new toaster racks or even sell them or give them as a present to a Gentile.
Disposable aluminum foil does not require tevila (see Minchas Yitzchak (5: 32), Igros Moshe (Y. D. 3: 23).
Therefore, Horav Shlomo Miller's Shlit'a opinion is that, covering the racks with aluminum foil is permitted as a temporary option.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/21/2020 4:15 PM |
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# 2676 Showering After Immersing
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Q. I was told that women that have to go to the mikvah during these coronavirus days, should take a shower after they get back home, but not inside the mikvah itself. I live in an apartment on top of the mikvah, that has no connection or entry to the basement where the mikvah is located. Is it still permitted for me to take a shower at my apartment?
A. Remah (Y.D. 201: 75) maintains that women should not take a bath after immersing in a mikveh. Shach explains that this is based on Talmud (Shabbos 14a), to prevent observes thinking that the bath is the main purifier. Yabia Omer (8: 19), opines that Sepharadic women are lenient. (Remah was an Ashkenazi Posek.
However, Mareh Cohen quotes that Shevet Halevy (5: 125) is lenient for all women when it is done at home, and also quotes RS"Z Auerbach zt'l, that taking a shower is permitted. (See also Kitzur Shulchan Aruch 162 :9 and Taharas Yisrael 161).
Horav Shlomo Miller's Shlit'a opinion is that in your particular case it is also permitted, as it is not considered being in the mikveh site.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/20/2020 6:18 PM |
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# 2675 The Suka Caves In
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Q. How did Rav Shimon bar Yochai and his son comply with the mitzva of suka while they were in the cave?
A. On question 2197 regarding the opinion of the Chasam Sofer that the mon began to fall on Lag Baomer, we wrote: "Sifsei Tzadik (Lag Baomer 5), questions how Rasb’i and his son were able to comply with all the mitzvos such as kiddush, chalos, matza, maror etc. during all the years they spent eating the choruv tree fruits inside the cave. He explains that the fruits possessed the qualities of the mon that rained on the Bnei Yisroel while they were in the desert. (See Shaar Reuben p. 545 quoting similar from Zohar), and they complied with mitzvos in a similar way."
However. Talmud (Shabbos 11a) debates whether Rashb"i normally would even stop his learning for davening, see Tosafos there. Nevertheless, Yerushalmi (Brochos 1: 2) maintains that Rashb'i would stop Torah learning, even for making a suka.
Shaarei Hamoadim (p. 393) is of the opinion that the years Rashb"i and his son where at the cave, they were inhabiting the "Almo D'eischasio" or the hidden world, and he didn't have to comply with physical mitzvos (maasiyos).
Horav Shlomo Miller's opinion is that he would have been exempt anyway from seating in a suka, as other travelers are while on their way. (Suka 25a, Shulchan Aruch O.H. 640: 8)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2020 6:09 PM |
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# 2674 Thank's For Sharing?
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Q. I am living now separate from my parents due to corona concerns. My parents bring me food for me to eat. Is it permitted for me to invite bachurim to my dira and share the food with them? My parents would not approve (they are not frum), but perhaps we can say that once the food was given to me (as a matana - present), it belongs to me and I can do whatever I want. Or do we say that there is an implied tnai (condition) that only I can eat it?
A. Horav Shlomo Miller's Shlit'a opinion is that after asserting that the food you are receiving from your non-frum yet parents is kosher, it may in principle be shared with others, being careful to follow the covid prevention guidelines. The above assumes, that they probably agree that sharing it with others is better than throwing away the leftovers.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2020 6:01 PM |
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# 2673 How The Cookie Crumbles?
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Q. If cookie crumbs or graham cracker crumbs used as pie crust, are baked again when the pie is baked. does the second baking by a Yid make the crumbs pas Yisroel (bread that was baked by in a permitted way)?
A. Pas Yisroel is a stringency instituted in the times of the Mishnah to prevent assimilation due to the socializing that occurs when breaking bread together with Gentiles. Rema (Y. D. 112: 2) rules that Pas Palter or Pas Akum is in principle permitted even in situations where Pas Yisroel is available, however the custom of many is to be machmir.
Avnei Nezer (100) maintains that regarding the similar prohibition of Bishul Akum (food cooked by a Gentile), re-frying that cooked food or recooking food that was first fried, would render it permissible. He compares it to food that was not fully cooked, that becomes permitted if a Yisroel finishes the cooking.
However Poskim assert, that since in other issues we rule that there is no baking after baking, the above does not apply to our particular question. Besides, they argue that the prohibition of Pas Akum is in essence different than Bishul Akum. Since once the bread was baked by a Gentile it becomes similar to wine, and the prohibition cannot be removed by further fermentation. ((Binyan Av 36)
Poskim disagree if Pas Akum can become permitted by cooking it. Eitz Hachaim (Mahari Hagiz) opines that following the opinion of Shulchan Aruch (O.H. 318: 5) that there is cooking after baking regarding Shabbos, it will turn kosher. However, Maharil (Res. 165), assets that the Pas Akum prohibition cannot be removed by cooking the bread. (Shoel Venishal, introduction by Horav Ovadya Yosef zt'l, Sdei Chemed - Bishul).
Teshuvos Vehanhogos (1: 444) debates whether Pas Akum would become permitted by toasting it.
Horav Shlomo Miller's Shlit'a opinion is that although Pas Akum is in principle a stringency, re-baking it will not make it permitted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2020 5:52 PM |
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# 2672 The Truth Be Told
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Q. I was asked to give "oiskumft" or a recommendation for a proposed shiduch on a friend I know well. My friend suffered some years ago from anorexia eating disease, but it is now cured.
Do I have to inform the probable chosson of the condition my friend had? I'm afraid to spoil a good shiduch for her.
A. Horav Shlomo Miller's Shlit'a opinion is that, since you were asked to provide information on your friend, you have to tell the truth. However, you have to clearly stress that she has been cured and is now fine. (See article in NY Times - July 29, 2009 quoting Dr. Kathryn Zerbe, professor of psychiatry at Oregon Health and Science University and a longtime expert on eating disorders, saying: I do believe that people can be healed, even after a lifetime of struggle with an (anorexia) eating disorder).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/13/2020 3:41 PM |
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# 2671 Harness the Harness?
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Q. Thanks for the answer on a toddler wearing a wristband safety leash during Shabbat, when there is no eruv. Would it be permitted for the toddler to wear a security harness that is worn as straps on his chest and back, while the adult that walks with him holds to the end of the attached leash?
A. On question 2656 regarding going out on Shabbat where there is no eruv, with one's toddler attached to him/her with a wristband safety leash, we answered that although the leash may be needed for the safety of the toddler, since it is not an item that he commonly wears, it is not categorized as a malbush or piece of clothing and therefore not permitted.
Horav Shlomo Miller's Shlit'a opinion is that although the harness you describe is more similar to a malbush or a piece of clothing, still the same reasons may apply. Besides, these harnesses often come with different kinds of additions, such as small backpacks etc., that would not be necessarily considered as a malbush.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/13/2020 3:37 PM |
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# 2670 Teaching an Old Dog New Tricks?
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Q. (Re- question 2669 above - I reside in a city without an eruv and I just acquired a small dog). If carrying the collar with the tags is permitted. can I also place the house key on the collar when I take him out, since the dog also requires it when we both come back home?
A. Horav Shlomo Miller's opinion is that it is not allowed, since as explained on the prior question it is not a natural benefit to the dog, as it is for the owner.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a.
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Posted 5/13/2020 3:30 PM |
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# 2669 Everyone and their Dog
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Q. I reside in a city without an eruv and I just acquired a small dog for company, and I have a few shailos.
Can I take out the dog on Shabbos to the street with a leash and wearing his tags on a collar that I don't usually take off?
A. It is a Biblical requirement (Shemos 20:10) to have the animals one owns rest on Shabbos and Yom Tov. This implies that the animal avoids any activity prohibited for the owner to perform on these days, unless such activity is done for the benefit of the animal. Therefore, it is forbidden if the animal is wearing an object from which it derives no benefit, to enter an area in which the owner is forbidden to carry. Shulchan Aruch (O. C. 305: 1) rules that decorative items should not be worn by an animal when its owner takes it into an area not enclosed by an eruv since an animal does not benefit from such items. Shulchan Aruch (O.H. 305: 1, 16) rules that an animal can be walked on a public domain while being held by a leash. However, one should make sure to hold it in a way that the leash does not hang out more than a tefach (10 cm.) from his hand.
In regard to the dog tags on the collar, depends mainly on whether the tags are considered a benefit for the dog or for its owner. Aruch Hashulchan (305: 5), Shemiras Shabbos Kehilchoso (27: 9) and others rule stringently, even though nowadays law requires that dogs wear tags and it can save the animal from being seized by others or impounded by authorities and even being put down.
However, Shemiras Shabbos Kehilchoso (27: 9: n. 33) quotes that Horav S.Z. Auerbach zt'l was lenient. He argued, that although tags are not a natural benefit to the animal, only man dictated, still it should be considered a benefit to the dog, and permitted. (He also alludes that if the tags are very well attached, in a way that it is difficult to remove them, one may be lenient).
Chashukei Chemed (Shabbos 52a) debates if an animal is allowed to go out on Shabbos wearing a light reflective band, so it will be seen and not be hit by cars at night. He leans to be lenient, since it could be considered a tachshit for the animal if it always wears it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a.
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Posted 5/13/2020 3:26 PM |
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# 2668 Sure Cure
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Q. You mentioned (question 2664) that Lag Baomer is a "prime day for refuos" and that "refuos are granted on Lag Baomer." Although, you quoted the Arizal and other sources, besides the gematriyos, what is reason for healing to be given or achieved on this day? As Rashi says "ma inyan shemita etzel Har Sinai," what is the connection between the two?
A. It is an accepted tradition that Lag Baomer is the yortzait of Rabi Shimon Bar Yochai (Yaaros Debash 2: 11, Bnei Isoschor 3, P'ri Tzadik - Lag Baomer, and many others). It is also an accepted tradition that it is also the day he and his son exited the meara, or cave where they were hiding for twelve years from the Romans (Aruch Hashulchan 493: 7, and others). The Talmud (Shabbos 33b) relates that when they exited the cave first time and observed people neglecting Torah learning, wherever they placed their eyes on, that place burned down. This angered Hashem, and they were sent back. Next year, when they exited the cave again on Lag Baomer, wherever the son Rabi Eleazar would place his eyes and still destroy. his father Rashb"i, would heal and mend.
Another source may be the ceasing on that day of the plague that decimated the twelve thousand pairs of disciples of Rabi Akiva (Beis Yosef 493 quoting Medresh, Taz ibid. and others). The reason given was because they did not treat each other with respect.
What exactly was the lack of respect? The Talmud (Yevamos 62b) relates an incident involving one of the students of Rabbi Akiva who became sick and the Sages did not enter to visit him. Rabi Akiva did enter to visit him and instructed his disciples to care of him. And since they swept and sprinkled water on the dirt floor before the sick student, he recovered. The student said to Rabi Akiva: My teacher, you gave me life. Rabi Akiva went out and taught others: If one does not visit the ill, it is as though he is spilling blood.
Rabbi A. Bartfeld
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Posted 5/12/2020 5:22 PM |
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# 2667 With the Best of Intentions
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Q. I will be zooming a shiur on Lag Baomer topics before maariv on the eve of Lag Baomer, as I do in more normal circumstances every year. Since I usually mention a number of times that tonight is Lag Baomer and it is already after the shkia, on other years I follow Horav Miller's Shlit'a advise and I ask the shliach tzibur to be motzi me with the brocho. As in this pandemic year we daven alone, that is not a possibility. If I just declare, that I don't want to be yotze with the mitzva when actually mentioning that it is Lag Baomet, will that help? Does it count if I forget later on that I had that intention and made such condition?
A. Indeed on question 1702 we addressed a similar shaila on someone teaching in shul after the shkia before maariv about Lag Baomer on the eve of that day. He mentioned many times the name Lag Baomer without any intention to be or not to be yotze. If he can still count after maariv with a brocho; to what we answered:
"Horav Shlomo Miller’s Shlit’a opinion is that one in the above situation, although in principle he can recite the brocho, it is better if he would ask someone else to recite the brocho that night and have him in mind."
The Rov maintains that in your case, if you declare before the shiur, that you do not want to be yotze with the mitzva when you mention Lag Baomer as you speak, you will not comply then and you can count with a brocho later on. That is correct even if at the time of the shiur you did not remember the condition said.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/11/2020 3:13 PM |
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# 2666 In Camera On Camera
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Q. An elderly person confined to his home, used to have a male attendant taking care of his needs, for a few hours a day. Due to the virus crisis, he quit, and now the only available help is a woman. He is very concerned for the issues of yichud with her. Is it permitted that while she is with him, he should turn on his phone and call a friend while the phone camera is on, so the friend can check on him from time to time?
Is that permitted equally in other situations of yichud, such as an office, for men and for women also?
A. Horav Shlomo Miller's Shlit'a opinion is that it is permitted in both cases. See similar questions 346, 828, 2469 and 2252.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/11/2020 2:19 PM |
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# 2665 Keep Your Hair On
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Q. (Re- question 2664 above, on an operation to be performed on Lag Baomer). If he is advised to be operated on Lag Baomer, can he take a home haircut and shave on the night (Monday) of that day?
A. On question 161 – regarding the earliest time one can cut his hair on Lag Baomer. we wrote: "Remah (O.H. 493: 2) rules that one should wait until the morning of Lag Baomer day for having a hair cut. Mishna Berura (ibid. 10) explains that it refers to after the netz. However, he points out (ibid. 11) that there are Poiskim who permit a haircut on the night before, from Shaar Hatziun (ibid. 12) it seems that he does not agree with them.
Nitey Gavriel (Pesach 3, 49 n. 21) explains that the above depends on the minhag of reciting or not reciting Tachanun during Mincha erev Lag Baomer.
Horav Shlomo Miller’s Shlit”a opinion is that even for those who permit hair-cutting on the night before, they definitely not include the time after the Plag before nightfall, despite having prayed Maariv after the Plag."
The Rov maintains that in our case he should wait if possible and cut his hair during the day. In need he may do so after alos hashachar (daybreak).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/11/2020 1:48 PM |
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# 2664 Don't Lag the Healing of Lag Baomer
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Q. My father who is in need of a hernia operation in about a month, due to the cancellation of another patient, was given his spot, which is on Lag Baomer. His operation is not that urgent and could wait.
Should he take the opportunity and do it early on Lag Baomer? Is that a correct thing to do?
A. Nitei Gavriel (Pesach 3: 42: 7) quoting from Segulos Yisroel in the name of the Arizal, mentions that Lag Baomer stands for the symbol of Hod ShebeHod, and is a prime day for refuos, healing, and brochos. Similarly, Tzemach Tzedek, Hilula D'Rashb"i, Lechem Shlomo,Sifsei Tzadikim and others maintain that refuos are granted on Lag Baomer. They mention, that the gematrya of the day also alludes to its unique power.
Horav Shlomo Miller's Shlit'a opinion is that he should better have the operation early on Lag Baomer. As mentioned the day has special segulos for yeshuos and refuos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/11/2020 1:46 PM |
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# 2663 Words of Honor II
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Q. My aunt passed away last week and there is no one to say kaddish for her. Due to the covid minyan restrictions, I find it very difficult to say kaddish. I heard that the Rov recommends in such a case learning mishnayos daily instead. Is that correct? How long do I have to do that? Is thirty days enough, or the whole year?
What happens if things go back to normal, do I go back to saying kaddish instead?
A. Remah (Y.D. 376: 4) rules that when there are no surviving sons, the minhag is that other relatives recite kaddish. Beis Yosef (Y.D. 403) maintains that when that is not a possibility, someone else should be hired to recite kaddish. (See Magen Avrohom 132: 2, Kaf Hachaim: 30 and others).
On a similar question (2601) we wrote: "Horav Shlomo Miller’s Shlit’a opinion is that at this (covid) time (3/24/20), one should not attend a minyan outside of his home, even in someone's backyard.
For the purpose of reciting kaddish. It is better on these severe circumstances to learn Torah on the niftar’s name."
The Rov recommends that the mishnayos should be learned properly for the year. When iy"H the pandemic situation changes. one should recite kaddish in shul.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/10/2020 4:28 PM |
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# 2662 Does Hashem Listen When We Don't?
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Q. As many read in your very important and informing answers, Horav Miller placed restrictions on where and how someone can daven with a minyan during these corona times. What happens if someone is paid for saying kaddish for a niftar and did so in a minyan that did not meet those requirements, did he comply with his obligation to say kaddish? If not, does he have to return the money?
How about if someone is standing while saying kaddish in someone's backyard without asking permission, does he still comply with the kaddish?
A. While blowing with a shofar without permission from the owner may be questionable even bedieved (after the fact), if not for the concept that the mitzva is listening and not the blowing itself, also we assume that a person is pleased that someone else complies a mitzva with his property. (See Shulchan Aruch O.H. 586: 2, and Mishna Berura 9). Sefer Chasidim (771) rules that one who davens with a siddur that belongs to another without his permission, has to repeat his tefila; however, other Poskim disagree.
Horav Shlomo Miller's Shlit'a opinion regarding our questions is that after the fact, he complies with the kaddish recital in both cases.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 5/10/2020 4:10 PM |
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Important Numbers
