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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2427 Dandruff Is Back
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Q. On prior question (2405) you quoted Rav Miller ruling that one should not shake off dandruff from his clothing during shemone essreh. Why not? If someone is addressing an important meeting, would you not expect to correct his tie properly or wipe his nose while he is speaking if necessary? Would one not set his taalis properly or fix his hat during shemone essreh?
A. Shulchan Aruch (O.H. 77: 3) rules that one should not remove an insect with his hand or pick up his taalis if it fell to the floor, during the amida, as it is considered a hefsek. Therefore, any unnecessary action that does not constitute a part of the tefilah should be avoided if possible.
Horav Dovid Pam and Horav Aaron Miller Shlit'a maintain, that if it having the dandruff on himself bothers the individual davening and disturbs his concentration, he should shake it off even during the amida. Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/24/2019 8:16 PM |
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# 2426 A Change for the Better
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Q. If one replaces a mezuza with a better one, does he have to say a brocho? What happens if he already had in his possession this new better mezuza for months and at the time the present mezuza to be replaced was attached?
A. Sefer Hoeshkol (H. Mezuza p. 73b) maintains that a new brocho is needed if a different mezuza was placed. This applies even when done immediately after taking down the old one (Ikrei Dinim 30: 6 quoting Pachad Yitzchok, or when one already had in his possession this new better mezuza at the time the present mezuza to be replaced, was originally attached.
Horav Shlomo Miller's Shlit'a opinion is similar. The Rov added that one should use the mezuza removed in another location. If it is not needed at all, he should donate it to one that needs a mezuza and can't afford one.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/22/2019 1:45 PM |
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# 2425 Check is on the Door
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Q. When one removes a mezuza to be checked and the puts it back, does he have to make a brocho?
A. Pischei Teshuva (Y.D. 289: 1) quotes Lashon Limudim that debates whether one should recite a brocho when placing back a mezuza that was taken down to be checked.
Poskim disagree on the above question. Many maintain that one should not say a brocho. (K'sav Sofer Y.D. 139, Maharam Shick Y.D. 285, Beis Yitzchok Y.D. 2: 51, and others).
Beis Shearim (Y.D. 370), and others assert that a brocho is needed.
Other Poskim opine that if it is replaced on the same day, no brocho is required. (Shaarei Mezuza 20: 15, Aruch Hashulchan (Y.D. 289: 4), Leket Hilchos Mezuza (4) quoting Horav Vosner and Horav Eliashiv zt"l).
Horav Shlomo Miller's Shlit'a opinion is that when replaced on a different day, although normally one should reattach the mezuza on the same door frame it was taken from, in this case he should change it to another one, in order to recite a brocho without any doubts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/22/2019 1:41 PM |
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# 2424 Tell a Good Story
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Q. Can someone read in a bathroom stories of tzadikim or Jewish history (kosher) seforim?
A. Vayivorech Dovid (1: 15) and others maintain that it depends on the disagreement mentioned in last question,(2423). Piskei Teshuvos (85: 3) argues that it could be that all agree that it is permitted, when no psukim or sayings of the sages are quoted, (and one controls the mind on not pursuing them). See also questions 2227, 2228 and 2229 as to what is considered Torah.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/22/2019 1:34 PM |
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# 2423 Is G-dliness next to Cleanliness?
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Q. Regarding the questions if Hashem is everywhere including impure places, (2412-13), does this mean that following the Hagra's opinion, one cannot think of Hashem's presence when in a bathroom or mikve? Does shivisi Hashem not apply when one is in them?
A. Hochmas Shlomo (O.H. 85) writes that one may think of the presence of Hashem even in a bathroom. He proves the point from the Talmud (Yuma 7b) regarding the prohibition of wearing the tzitz by the Cohen Gadol in such places, although it requires constancy, as compared to the also continuous mitzva of Shivissi Hashem.
Nachal Eshkol explains that this is the intention of Shir Hayichud when saying Kol Tinofes or no dirt can sully You. Eretz Zvi (1; 62) maintains that we recite modeh ani when waking up and addressing Hashem even with unclean hands and body. Other Poskim agree (Mishne Sochir 2: 23, Lev Avrohom 53, etc.
However, different Poskim disagree and maintain that one should not think of Hashem's presence when in impure locations. (Lehoros Nossan 1:1, Tzitz Eliezer 13: 1, etc).
Horav Shlomo Miller's Shlit'a opinion is that it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/22/2019 1:18 PM |
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# 2422 Labor of Love
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Q. Since learning Torah and doing mitzvos out of pure love for Hashem is the greatest and most elevated of all actions possible, should then, when possible a teacher of Torah shiurim refuse being paid, if he can survive without that salary?
A. Horav Shlomo Miller's Shlit'a opinion is that it may be better to receive at least part of the remuneration offered, so he will feel obligated and responsible for the times and quality of the Torah he teaches. He then may donate privately the moneys received to tzedaka etc., thus in essence the mitzva was done with humbleness, out of pure love to Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/22/2019 1:08 PM |
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# 2421 Buy On Time
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Q. Is it permitted to quickly buy a few seforim prior to davening Shacharis, such as in a yeshiva where seforim are for sale and one is concerned that if he davens first, someone else will take the seforim that he wants?
A. Poskim permit performing simple, and uncomplicated temporary activities before davening, such as making one's bed (Pe'eir Hador 2: 213, quoting Chazon Ish and Ribabos Efraim 1: 62), placing clothing into a washing machine or taking out the garbage (Halichos Shlomo 2: 5). See also question 1019 and 2130 in regard to simple exercises, weighing oneself on a scale and other personal body needs are, such as taking a shower, brushing teeth etc. that Horav Shlomo Miller Shlit'a permits before Tefila.
Poskim also permit activities that are mitzvos and Heavenly needs, when they cannot be done after davening, such as buying and preparing the food for Shabbos (Mishna Berura 250: 1), making ready and sending children to yeshiva, (Piskei Teshuvos 89: 15), or collecting tzedaka for the needy or Torah institutions (Aruch Hashulchan 89: 22 and others).
Therefore, the acquisition of a few seforim that may not be available after davening, if kept simple and fast, should be permitted.
Horav Shlomo Miller's Shlit'a opinion is that it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/22/2019 1:01 PM |
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# 2420 Too Much Too Late
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Q. A person that usually says korbonos before mincha, if he davened in a shul where maariv follows mincha immediately, right after the shekia and because he was late was unable to say korbonos before mincha. Can he say them after maariv?
A. Horav Shlomo Miller's Shlit'a opinion is that one should not say the parshios of korbonos after the shkia, as the sacrifices involved were not offered at night and it is already declared by the maariv tefila to be the next day.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/22/2019 12:56 PM |
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# 2419 Giving a Giving Education
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Q. A bachur who makes some money (such as when he leins or participates in a learning program) but is generally dependent on his parents for his sustenance, is he obligated to give maaser from the money that he makes?
A. Poskim mention that a bar mitzva bochur should begin giving maaser as he also complies with other mitzvos (Beorach Tzedaka 3: 7, quoting R"P Sheinberg and R"N Karelitz Shlit'a).
As far as he being considered an oni or poor and exempt from maaser, as mentioned in the prior question, Shulchan Aruch (248: 1) rules that everyone is obliged to give tzedaka, even one who himself depends on charity to survive. See also Orchos Rabbenu (3: p. 138) quotes Chaye Adam (p. 295: 5) and Chazon Ish, assert that even the impoverished that survive by receiving tzedaka are obliged in the mitzva of tzedaka.
However. Mishne Halochos (2: 152) relieves an oni from giving maaser. Beorach Tzedaka (ibid.) maintains that most Poskim exempt him from giving maaser.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/22/2019 12:51 PM |
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# 2418 A Gift for Gifts
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Q. Is there an obligation to give maaser kesafim (tithes of one tenth) of one's earnings to the poor?
A. Shulchan Aruch (248: 1) rules that everyone is obliged to give tzedaka, even one who himself depends on charity to survive.
Rambam (H. Maatonos Aniyim 7: 5), writes that the most desirable way of performing the mitzvah of charity is to give up to a fifth of one’s financial resources. Giving one-tenth is an ordinary measure; giving less reflects stinginess.
The first reference of maaser kesafim appears in the narrative of Avraham Avinu and Yaacov.
On the statement of Yaakov Avinu: “And all that You will give me, I shall surely tithe for You” (Bereishis 28:22), Baalei Tosafos quote a Midrash: “Yaakov Avinu enacted the tithing of one’s wealth.”
Poskim disagree as to what kind of mitzva this is. Some consider it a biblical mitzvah, however, most see it as either a rabbinic enactment derived from the mitzva of tithing crops, (Taz Y.D, 331: 32) or as only a minhag or tradition.
Tosafos (Taanis 9a D'H Aser) quotes from Sifri, that the instruction to tithe is not limited to the produce of the field, but applies rather to all income. Based on Tosafos, Chavas Yair, (224) writes that the concept of giving maaser is an obligation. Bach (Y.D. 331: 19) writes that it is permitted to use one’s maaser money to pay off debts. This seems to indicate that giving maaser is not considered an obligation.
Similarly, Pischei Teshuva (321: 12) quotes Maharam M'Rothenburg that there is no obligation even a Rabbinical one to give maaser kesafim, only a minhag shel mitzva/
Many see maaser kesafim as part of the general mitzvah of tzedakah, or charity. (Sheilas Yaavetz 1: 3).
On question 1783 regarding becoming obliged on maaser kesafim by accepting it as a neder or promise we wrote: Horav Shlomo Miller’s Shlit’a opinion is that if at the time one accepted or took upon himself the giving of maaser, he had in mind to include all tzedaka donations and mitzva expenditures they will be included in the sum total of the maaser for that year.
If one keeps his giving of maaser specifically for tzedaka for the needy, however he declared from the onset that everything is being done “beli neder,” without accepting any oath or vow, he may now include also the above.
If one is uncertain whether the original maaser neder was only for tzedaka purposes or it included also all mizvos expenditures, the Rov maintains that one should be matir neder or annul the vow done, and specify that all subsequent actions are done “beli neder” and include mitzva dues."
Horav Shlomo Miller's Shlit'a opinion on the obligation of maaser kesafim is similar to many Poskim, that it is a mitzva and not a chiyuv.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/22/2019 12:47 PM |
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# 2417 Till Death Do Us Part?
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Q. Thank you for giving me your email this morning.
Soon after I married in 1984 my father bought a cemetery plot for myself and my wife in the... We divorced eleven years ago and I had forgotten about the plots and when the separation agreement was written up it was left out. Now her plot is still in her name. I have not remarried and I was wondering is there a halacha that says I can't be buried next to a woman I'm not married to?
Thank you.
A. Poskim disagree if non related men and women can be buried in adjacent plots.
Igrois Moshe (Y,D, 1:241) considers that it is a great "bizayon" or shame to bury a man next to a woman that was not his wife, or a woman next to a strange man. He mentions that it is an established custom not to do so and permits the removal on the buried to another site. (See also Mishne Halochos 13: 222).
However, Kol Bo (p, 179), mentions that there are congregations where the bury men next non related women. He quotes Hedras Kodesh that this was the common tradition in Levuv.. He also cites Imrei Eish (Y.D. 117) that such prohibition is not mentioned anywhere as opposed to the similar proscription not to inter a tzadik next to a rosho is. He adds that, this is also due to the fact that the kevarim are clearly separated. See also Even Yaakov (28), Harei Besomim (221).
Horav Shlomo Miller's Shlit'a opinion is that in that in many cemeteries or at least in some sections of them, the common minhag is to bury non related men and women next to each other. If the two kevarim on this question are in one of those sections, he can be buried next to the woman he was once married to.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/20/2019 11:01 PM |
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# 2416 If It Looks and Smells...
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Q. (Re- question 2408). If someone underwent a polypectomy, to remove a polyp or small cancerous growth on the colon and is still bleeding, does the same Halacha apply?
A. Horav Shlomo Miller's Shlit'a opinion (on question 2408) is that if someone underwent a prostate examination (biopsy) or a removal operation of the prostate and is bleeding anally, if there is only blood emission without any feces, and it is staining the clothing or the skin, even when wet, it is not considered "tzoah" or fecal mater, they are just blood, and one may daven, recite brochos or learn Torah while still there.
In a polypectomy or other cancer removal from the colon, if it is bleeding after one is already eating food, the Rov's opinion is that it would depend in smell and color of the stain.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/18/2019 11:59 PM |
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# 2415 Let The Dust Settle
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Q. On using talcum powder inside shoes or boots during Shabbos (see above question 2414). Would everyone permit if you put the talcum powder before Shabbos?
If there us no eruv, is there a problem to carry it outside?
A. Cheshev Hoefod (2: 59) permits according to all opinions since this is seen just as returning a bandage that fell, which is permitted (See Shulchan Aruch 328: 25 and Piskei Teshuvos 328: 49).
Horav Shlomo Miller's Shlit'a opinion as mentioned in the question above is similar to be lenient, and the Rov added that there is no issue to carry the powder on the street as it became part of the person.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/18/2019 11:13 PM |
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# 2414 Talc Talk
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Q. Can one sprinkle talc powder on the feet or shoes on Shabbos to keep them dry, specially on boots during the winter months?
A. Non-medicated talcum powder is made from talc, a mineral made up mainly of the elements magnesium, silicon, and oxygen. As a powder, it absorbs moisture well and helps cut down on friction, making it useful for keeping skin dry and helping to prevent rashes.
Poskim disagree if non-medicated talcum is still considered a medication. According to some opinions the drying effect is seen as a healing act. Tiferes Odom (3: 16), Cheshev Hoefod (2: 59), Igrois Moshe (O.H. 1: 114) permit its use even as a cosmetic, Piskei Teshuvos (328: 49: n. 397) quotes opinions that prohibit on the onset.
Horav Shlomo Miller's Shlit'a opinion is to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/18/2019 11:00 PM |
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# 2413 Know Before Whom You Stand
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Q. In regard to the above question, 2412, is it not true that Gaon of Vilna maintained that the presence of Hashem is not universal?
A. There is a known dispute between Hagra and the Baal Hatanya regarding the presence of the Shechina everywhere. Hagra's (Igeres Hagra, Tishrei 11, 5557) opinion is that Hashem limits His presence (tzimtzum) only to sites that are fit and correct to permit His holy attendance. The Baal Hatanya (Shaar Hayichud Vehayira 7) disagrees and opines that as the posuk (Vayikra 16: 16) says: Which dwells with them, (even) amidst their defilements: Rashi explains: Although they are tomeh and unclean, the Divine Presence is among them. (Toras Kohanim 16: 43; Yoma 56b).
It is mentioned that Horav Shwab and others explain that the malochim themselves disagree on this same machlokes, as we repeat in the tefila every day: "Meshorsov, His servants ask each other, where is the place of His glory? and the answer is "Kevodo, His glory is everywhere," and others answer; "Boruch, Blessed is Hashem's glory from his place."
The prevalent and accepted view, seems to be, as children are thought in school, Hashem is truly everywhere. It is mentioned that the Kotzker Rebbe would respond to the question; "Where is Hashem?" by saying: "Where you let Him in."
Michtav M'eliahu (5: p. 486) explains that this is the source for a major disagreement between Chassidim and Missnagdim. The former sponsor the idea that Hashem's presence is even in places that are awash in tumah and immorality, which thus permits the return and teshuva from even such situations.
Nefesh Hachaim (3: 7) a talmid of the Vilner Gaon explains "tzimtzum" or limiting and restricting Hashem's presence, not as the lack of the presence of Hashem on those times and locations, but rather as the limitation of humans to feel and appreciate that presence
Rabbi A. Bartfeld
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Posted 11/15/2019 12:19 PM |
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# 2412 Where Is Hashem?
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Q. On question 2373 you dealt with the presence of Hashem arriving to a shul only when there is a minyan of people present and the first ten to arrive are credited with bringing the presence of the Shechina to the shul. I don't understand, isn't the presence of Hashem constant and permanent always in the whole universe that he He created? Doesn't the Shulcham Aruch begin with the statement Shivissi Hashem... or I have the presence of Hashem always in front of me?
A. Mishne Halochos (7: 213), Karyana Deigresso (3: 144). Binyan Tzion (3) and others explain the many contradictions we find in regard to the actual presence of the Shechina. They elucidate why we pray for hamachazir shechinoso letziyon or the return of the Shechina to Tziyon, when our Sages teach that the Shechina never departed from the Kossel Hamarovi or why only a minyan brings the Shechina, when two people learning Torah also do (Avos 3: 6), or why the Talmud (Yevamos 64a) requires twenty two thousand present, and other similar contradictions.
They maintain that there are numerous degrees of consciousness and awareness of the presence of the Shechina. Although the presence of Hashem is permanent everywhere, it varies in degrees of revelation and manifestation. Tefilah Betzibur requires a higher degree of His presence.
(See also Tesh. Maharsham 4: 66 and Binyan Tzion 3, and question 445 in this forum regarding a patient feelings of Hashem's presence, when hospitalized and wearing diapers. See also next question…).
Rabbi A. Bartfeld
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Posted 11/15/2019 12:13 PM |
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# 2411 Poor Little Rich Poor
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Q. Is there a chiyuv to give at least some tzedakah to every Jewish ani (poor) who asks? If yes, what about someone who appears very suspicious, for example, you sometimes have someone who says his car broke down and he needs money for a bus, and it appears he is a fraud, but there is no way to know for sure. Assuming he says he is a Jew, is there a chiyuv to give him tzedakah?
A. On question 715 regarding if it was a mitzva the tzedaka given to a collector who turned out to be a fraud and a con, we wrote: "Poskim disagree whether giving tzedaka to a wicked or immoral individual is considered a mitzvah or not. Yad Remah (Bava Basra 9b,) deduces from the incident of Prophet Yirmiyahu (18: 23, Bava Kama 16b)) praying that the people of Anassoth even when they are prepared to do charity, Hashem should cause them to stumble and donate to the unworthy, that no reward is forthcoming for that charity.
Sefer Chasidim (61) adds that not only a mitzvah was not done, but also it would be considered an actual offense, since he is supporting undeserving and sinful individuals.
However, Gilyoney Hashas (Bava Kama 16b) deduces from Rabbenu Yonah’s permission to feed individuals who did not wash Netilas Yodaim, that one does comply with the mitzvah. Similarly, Nimukey Yosef (ibid.) maintains that if the givers intentions were to correctly observe the mitzvah, and he was unaware of the unworthy condition of the recipient, he complies with the mitzva.
The Chidah (Rosh Dovid, Shoftim) maintains that the above depends on the disagreement between Rabbi Meir and Rabbi Yehudah (Kidushin 36a) whether if Bnai Yisroel in a state of no compliance with the mitzvos are still called Bonim or Hasem’s Children.
Meromei Sade (ibid.) distinguishes between wicked or immoral people and individuals who fraudulently represent themselves as poor when they are not. Since you are not actually giving tzedaka to a poor man.
Horav Shlomo Miller’s Shlit”a opinion is that the giver complies with the mitzva in the sense of someone who wanted to do a mitzva and then he accidentally was not able to fulfill his wish (Kidushin 40a)"
See also question 716 regarding compliance in such cases, with maaser money obligation.
I was present when Horav Moshe Feinstein zt"l gave a small coin to a "pauper," that although was known to be secretly well off, went around collecting in the shuls of the East Side. Horav Moshe explained that this individual collects just for the sake of being in contact with others and it is the acknowledgment of his presence by other people, what he really desires. Therefore, giving him a small coin meets his human needs and is a mitzva.
Horav Shlomo Miller's Shlit'a opinion in the present shaila case is similar, if it conforms with the above description.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/10/2019 10:02 PM |
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# 2410 Your Name Again?
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Q. Re- question 2401. Regarding geirim having ruach hakodesh (like parents) when choosing their name. That Horav Shlomo Miller's Shlit'a opinion is that it stands to reason that if a ger has the right kavana and intention when choosing the new name, after praying truly and sincerely for Hashem's help and consulting with his Rabbi, mentor and family, Siata Dishmaya or heavenly help will be granted to choose properly.
Can a convert after accepting and using his given name that he suggested at the tevila ceremony, change it if he changed his mind and doesn't like it now?
A. Horav
Shlomo Miller's Shlit'a opinion is that he should try to keep the
name he chose at the end of the geirus act, if the name was chosen
properly after praying truly and sincerely for Hashem's help and
consulting with his Rabbi, mentor and family. Since then Siata
Dishmaya or heavenly help, akin to Ruach hakodesh is granted to
choose properly. Especially if the name has already been used
officially, as in the geirus certificate or (if married) in the
kessuva written after the geirus."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 11/8/2019 1:23 AM |
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# 2409 Taxing Future Gains
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Q. If I know I will be getting a wages cheque at the end of the month or any other future income, can I give the maaser money already now to the poor and have it count for future moneys not yet earned?
A. Noda Beyehuda (Y.D. 1: 73) quoted by Pischei Teshuva (T.D. 249: 1)mentions that once it became an established custom, the giving of the tzedaka to the poor can be counted as maaser. This is also the opinion of the Chasam Sofer in his chiddushim to Maseches Gittin 31b. Derech Emuna (P. 76) writes that this was also the custom of the Chazon Ish
It would seem that Avraham Avinu's giving maaser to Malki Tzedek (P. Lech Lecha), even when he didn't accept the money offered by the King of S'dom meets this description.
However, Horav Shlomo Miller's Shlit'a opinion is that Avraham Avinu accepted the moneys that were given to others and for that he gave maaser.
The Rov pointed to Shaarei Aharon who quotes that Avraham Avinu gave maaser again from his own wealth, since he could have lost all in the war, but miraculously all was saved. In his eyes it was like gaining it all again.
He also mentions that since the King of Sdom would have lost all, when the Patriarch saved it, automatically it became his (matzil min hagayes). Although he gave it all back, since he technically earned it, he gave maaser from it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2019 1:17 AM |
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# 2408 Blood Check
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Q. Is someone underwent a prostate examination (biopsy) or a removal operation and is bleeding anally or in his urine, can he daven or recite brochos?
A. Horav Shlomo Miller's Shlit'a opinion is that the anal blood emissions, if they are only blood without any feces, and are staining the clothing or the skin, even when wet, are not considered "tzoah" or fecal mater, they are just blood, and one may daven, recite brochos or learn Torah while still there.
As far as blood oozing with his urine, it should be considered as the urine itself, since it is usually mixed with it. Therefore, if covered and already absorbed in the inner clothing, even if still a bit wet, it would be permitted when in need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/8/2019 1:00 AM |
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Important Numbers
