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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2311 In Glowing Terms
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Q. When you travel or go camping and can't light Shabbat candles because of the hotel restrictions or the wind that will turn them off, can you use glow sticks? Can you se them in Chanuka?
(A glow stick is a 'self-contained, short-term light-source. It consists of a translucent plastic tube containing isolated chemical substances that when combined, create light).
A. In question 667 of this forum we mentioned "that in regards to electric lights Beis Yitzchok (Y.D. 1: 120) opines that they could be used instead of Shabbos candles but not as Chanuka lights since they lack pirsumey nissah. Poskim offer other reasons why electric lights do not qualify. One being that there is no actual fuel present at the time of lightning; it is constantly being generated at the power stations (Pekudas Elozor O.H. 23, Shmiras Shabbos Kechilchoso 43 n.22, et. al.) Accordingly they would permit the use of a battery powered incandescent light bulb. However, some Poskim do not regard the tungsten filament as a wick (Maharshag 2: 107, Levushey Mordechai 3: 59). Most Poskim would not sanction the commonly used fluorescent and LED lights for Chanuka use. Lehoros Nossan (11: 17) permits battery powered incandescent lights when in need and no other option is available, such as one hospitalized. Nitey Gavriel (Chanuk,a Teshuva 1) quotes Be’er Moshe’s opinion, that one should light the incandescent light without a brocho.
Although as mentioned, there are Poskim who are stringent, but the more prevalent ruling is to allow lighting incandescent bulbs even with a blessing (Shemiras Shabbos Kehilchoso 43:4).
Horav Shlomo Miller’s Shlit'a opinion is also not to recite a brocho even on battery powered incandescent filament lights on Chanuka, but permits to do so on Shabbos.
If battery operated incandescent bulbs are not available, other types of bulbs, such as fluorescent or LED, could be lit but without a brocho.
Horav Shlomo Miller’s Shlit'a opinion is that the same would apply to glow sticks. See next question.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/30/2019 12:29 PM |
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# 2310 Play the Middle Against Both Sides?
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Q. (See question 2309 above). One who is used to blow a wind musical instrument and does so in many simches. Can he blow the shofar with the middle of his mouth, as he does lehavdil, with a trumpet since he finds it easier?
A. As mentioned above it is preferable to blow with the right side of the mouth and with the righr side of the mouth, as it protects the side that needs protection from evil spirits and is also not protected by the tefilin. But as we mentioned above, most Poskim also agree that in need he may use the side he feels most comfortable with. so he may blow easier and better. (Piskei Teshuvos ibid. 5). This likely would include blowing with the middle of the mouth.
Horav Shlomo Miller's Shlit'a opinion is that he may blow from the middle of his mouth if he blows easier and better, but he should slightly move a bit to the right.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/30/2019 12:00 PM |
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# 2309 Left to the Right
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Q. As we are about to start the shofar blowing, a baal tokea that is a lefty, on which side of his mouth should he blow?
A. Rema (O.H. 585: 2) rules that it is better to blow with the right side. Mishna Berura (ibid. 7, quoting Magen Avraham) explains that it refers to the right side of the mouth, as the posuk teaches that Satan is on the right side. Shaar Hatzion (18) quotes a different reason, that since one wears tefilin on the left side, it is already protected. Sidur Yaavetz and Kaf Hachaim ( ibid.) add that the above also applies to the hand holding the shofar and not only the mouth.
Shaar Hatzion (ibid.) debates in regard to a left-handed individual, if the reason of blowing with the right side is due to the tefilin on the opposite side, then he may blow with his left side as he places his tefilin on the right hand. Then again, it may refer to the side most people don tefilin. Shar Hatzion, Beer Moshe, Kaf Hachaim (29) and others, seem to prefer this last opinion using preferable the right side of the majority.
However, most Poskim also agree that in need he may use the side he feels most comfortable with. so he may blow easier and better. (Piskei Teshuvos ibid. 5).
Rabbi
A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/25/2019 11:38 PM |
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# 2308 Every Once in a While?
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Q. In Summertime we travel and often stay in hotels that provide a kitchenette. If we bought a new pan for cooking, I've often heard that you can use it the first time without tevila, is that correct?
A. Some Poskim indeed maintain that there is no prohibition on using a utensil acquired from a Gentile without prior tevila and it is only a mitzva to do so, which one may comply latter on when it becomes possible. (Piskei R'id and R'iaz. Avoda Zarah, Or Zarua 61). The above may well be the source of that popular but mistaken idea, that permits using it the first time without tevila,
However, most Poskim assert that there is an actual prohibition that applies always, even the first time.
Whether that prohibition is Biblical or Rabbinical, is also a matter of discussion. (Tevilas Kelim 4: n. 3).
Instead of acquiring a pan, you may consider buying aluminum trays, that usually are used once and many Poskim opine that they do not require tevila. (Minchas Yitzchok 5: 32, et al, see also Teshuvos Venhanhogos 3: 259).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/23/2019 4:04 PM |
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# 2307 Amounts to Much?
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Q. (See prior question 2306). If one ate a full shiur amount of the raw kernels what bracha acharona does one recite?
A. Shulchan Aruch (O.H. 208: 4) mentions that Tosafos (Brochos 36) debates if one should recite al hamichya, since after all they are "minei dagan" or the unique kind of grains that may require at least a special bracha acharona. Mishna Berura (ibid. 17) debates if instead of saying "al hamichya" one may say "al ha'adama veal pri ha'adama," being similar to the established "al haetz veal pri haetz" we recite on unique fruits. However, since we do not find this type of blessing, it remains in doubt and preferable one should avoid eating a shiur amount or recite only bore nefashos.
Rabbi A. Bartfeld
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Posted 8/23/2019 1:39 PM |
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# 2306 Blessings in the Raw
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Q. We went camping in an area where wild cereal plants grow around the camping grounds. What bracha does one make when eating raw wheat or barley seeds?
A. Shulchan Aruch (O.H. 208: 4) rules that the brocho on raw grain is ha'adama. Kaf Hachaim (202: 93) quotes Birchei Yosef that even though food usually eaten when cooked or baked, when eaten raw the brocho is shehakol, grains are different and due to their singular status retain their brocho even when the kernels are not whole. Rema (ibid.) maintains that barley seeds are different and since they are eaten raw only in need even when scorched on fire, their blessing is shehakol.
Rabbi A. Bartfeld
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Posted 8/23/2019 1:38 PM |
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# 2305 Clinched and Etched in One's Hearth
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Q. Why do we not see a shul, beth hamedresh or schools having a zecher lechurban (Remembrance of the Destruction of the Bais Hamikdosh)? Should not these institutions give the example for others to follow?
A. Poskim explain that buildings that are used for a mitzva do not require a zecher lechurban because of their nature and purpose is in itself a rebuilding of the Beis Hamikdosh. Similarly one may play songs and music at a seudas mitzva, such as weddings etc. (Minchas Elozor 3: 66).
However, some are stringent and would place a zecher lechurban even on such structures. Yosef Ometz (892) relates that on the Frankfurt Shul there was such zecher. Likewise, Darkei Chaim Vesholom (682) tells that the Munkatcher Rebbe did the same on his small Beis Hamedresh.
Nonetheless, Poskim write that on other communal buildings such as wedding halls or hotels, a zecher lechurban should be placed. (Piskei Teshuvos (560: 6).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/23/2019 1:25 PM |
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# 2304 Don't Hit The Ceiling!
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Q. I once visited a friend in a small apartment and I saw that he had his zecher lechurban (Remembrance of the Destruction of the Bais Hamikdosh), on the ceiling. Is that correct?
A. Poskim try to be melamed z'chus (find some merit) on the ones who don't have a zecher lechurban in their homes in our days. Mishna Berura (560: 2) mentions that it may be due to the lesser quality of the building materials used in our days, but asserts that that is not a seemly reason. Others maintain that it depends on the thickness of the plaster used and it is thinner in our days. (Hisorerus Teshuva 1: 164, see also Aruch Hashulchan 560: 3-4 ).
Due to the above and other reasons there is room for one to be lenient to some degree in this important mitzva.
Mishkenos Haroim (18) does indeed permit leaving the zecher lechurban on the ceiling when no other option is available.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/23/2019 1:13 PM |
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# 2303 Memories in the Home Away from Home
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Q. Does one have to leave a zecher lechurban (Remembrance of the Destruction of the Bais Hamikdosh) in a cottage?
A. Horav
Shlomo Miller's Shlit'a opinion is that even if it is only a
temporary dwelling for the summer months and one does not stay there
the rest of the year one should preferably leave a zecher lechurban.
(This being different from a Suka, that is used for a short time
only)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/23/2019 1:11 PM |
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# 2302 Reminder in All Shapes and Sizes?
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Q. If the house I own does not have enough space over an inside second entrance door to leave a full amah by amah zecher lechurban square, can the amah by amah required be rectangular instead, having exactly the same area?
A. Poskim disagree. Pri Megodim (560: M.Z. 1), Shaarei Teshuva (ibid.) rules that it should be a square. However, other Poskim maintain that an area of a square amah is sufficient even if one side is less than an amah (e.g. 2 x ½ amos, which is an area of a square amah - Horav Yisroel Belsky, Piskei Halochos, 1: p. 113, quoting Sefer Habayis, p. 215: ft. 11).
Horav Shlomo Miller's Shlit'a opinion is that in need one can be lenient.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/23/2019 1:09 PM |
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# 2301 Committed to Memory
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Q. I learned that if someone buys a house that is already painted, he does not have to remove the paint of a square amah, as a zecher lechurban (Remembrance of the Destruction of the Bais Hamikdosh). Should he at least place a painting, picture or any other remainder instead?
A. After the Churban Beis Hamikdosh our Sages instituted that one should demonstrate or exhibit a Zecher Lechurban at every joyous occasion in one’s life. One application of this Halachah is that when building or renovating a house or apartment, one should leave an unfinished area measuring a square amah, (approx. 58 cm. square following Chazon Ish opinion or 48cm. square according to Horav Chaim Noeh) which can be seen right away when one enters the house. (Bava Basra 60b)
Shulchan Aruch (O.H. 560: 1) indeed rules that if one acquired a house that is already painted, one does not have to remove the existing paint. However Mishna Berura (ibid. 4) cautions that the above applies only when the house was the property of a Gentile. Otherwise, since the Jewish prior owner was already obligated to leave a Zecher Lechurban, the new buyer should comply and remove the paint.
Horav Shlomo Miller's Shlit'a opinion is that when the painted house was purchased from a Gentile, although there is no obligation to create a Zecher Lechurban, it is commendable to do so, and it suffices with a painting, picture or any other remainder.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/23/2019 1:00 PM |
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# 2300 A Short Vort on a Vort
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Q. Can one make a vort (engagement celebration) on the night after Tisha B'av, when it was pushed off from Shabbos to Sunday (nidche) with some music?
A. See prior question 2291. Other Poskim also permit music on the night after Tisha Beav when it is a nidche (Pischei Teshuvos 558: 3: n. quoting Pri Megodim and Shevet Hakrhosi).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/20/2019 1:27 PM |
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# 2299 Make Merry Medical Miracle
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Q. Can one make a seudas hodaah for a medical miracle that occurred recently during the month of Av, or should one better wait until next month?
A. From the following questions it would appear that you may do the seuda already after Tisha Beav.
On question 1801 we were asked the following: The Mishna Berura (551,1), says that “Mishenichnas Av Memaatin Besimcha” (When the month of Av begins we should reduce joy), applies until Rosh Chodesh Elul. Does that mean that one should continue with feelings of sadness and sorrow for the churban during the whole month of Av?
To what we answered: Actually, the Mishna Berura (ibid.) mentions the whole month of Av in regards to avoiding a court case with a Gentile during the month of Av, because the month is not of good mazal. Even on that he quotes the Korban Nessanel, that one should abstain only at least after Tisha Beav.
Kaf Hachaim (ibid. 1), Aruch Hashulchan (ibid. 11) and others maintain that the tenth of Av is also included.
However, other Poskim are of the opinion that one should abstain until after Shabbos Nachamu, and from then one may attend weddings (Mincha Elozor 3: 66) or until after Tu Beav, whichever is first (Hisorerus Hateshuva 2: 171).
Others mention only Tu Beav as the limit of restrictive joy. (Hagoos Chasam Sofer, gilyon O.H. ibid., Yafe Lalev quoted by Kaf Hachaim ibid.).
On question 1406 in regards to postponing a necessary medical surgery on the third week of the month, we wrote “Shulchan Aruch (O.H. 551: 1) rules that from the beginning of the month of Av one should minimize joy. He adds that it is a month when the mazal is inferior and unfortunate (reiya mazleh), and one should avoid going to trial on this month. Beir Heitev (ibid 2) explains that from the Talmud (Taanis 29a) it would seem that it applies to the complete month. Mishna Berura (ibid. 2) quotes from the Zohar that at least one should abstain until after Tisha Beav.
Kedushas Levi mentions that the month Av is divided into two distinct sections. Part one belongs to Arur (accursed, implied by the alef of Av) and part B stands for baruch (blessed, inferred on the beis of Av), and this lat one contains good mazal.
Chasam Sofer (Droshos 2: p. 331) maintains that a new month begins with Tisha Beav and is named Menachem. Tisha Beav is day one of that new month (See Yerushalmi Taanis 4: 5, and Yechezkel 26: 1; It came to pass in the eleventh year on the first of the month, that the word of Hashem came to me).
However, Machazik Brocho (Chida 551) and other follow the Beir Heitev’s opinion that the “reiya mazleh” extends for the complete month.
Horav Shlomo Miller’s Shlit’a opinion is that in need a person can be lenient after Assara Beav. (Tenth of Av).”
In regards to to your question, Horav Shlomo Miller’s Shlit’a opinion is that it suffices until after Tisha Beav.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/16/2019 3:19 PM |
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# 2298 Choosing Right
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Q. If someone removed an insect from the lettuce leafs of a salad when rinsing it in water on Shabbos, can one eat that salad that day?
A. Biur Halacha (319: 1 - haborer) quotes P'ri Megadim that after the fact when someone transgressed over the prohibition of borer, selecting or choosing items on Shabbos, one should not benefit on that Shabbos from the prohibited work done. However, he adds that following the opinion of Hagra it would be permitted when done unintentionally. This is different from bishul or cooking, where there is a change done on the food itself.
Ketzos Hashulchan 125, Oz Nidberu 3:11, Piskei Teshuvos 119: 13 and others also rule leniently.
Rabbi A. Bartfeld as advised by Rabbonim at the Toronto Kollel
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Posted 8/16/2019 2:58 PM |
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# 2297 It's a Dogs Life
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Q. I reside in a town where it is illegal to feed stray animals including dogs. There is a stray dog that from time to time shows up in our front yard and definitely looks as starving. I have called the designated authorities to take care of it, but by the time they show up the dog is long gone.
Out of simple compassion and feeling of tzaar baalei chaim can I feed it, after having called the authorities?
Can I feed it on Shabbos?
A. Mishna Berura (324: 11) rules that one may feed a stray dog during Shabbos since there is some mitzva to feed it. He quotes the Talmud that Hashem showed compassion for dogs since their food sources are rare, and slowed down their process of digestion so they won't become that hungry.
However, Mishna Berura warns to feed dogs that may be harmful and cause damage. (Bava Kama 79b, Shulchan Arucn C.M. 409: 31).
Horav Dovid Pam's Shlit'a opinion is that considering the above, it may be more correct not to feed that dog.
Rabbi A. Bartfeld as advised by Rabbonim at the Toronto Kollel
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Posted 8/16/2019 2:47 PM |
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# 2296 Food for the Birds
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A pair of pigeons have made a nest on the windowsill of my roofless but enclosed porch and the two eggs have already hatched into the cutest pair and fastest-growing little pigeons I have ever had the pleasure of seeing up so close.
I understand that since I was not Mafkir the spot before the eggs were laid, that I cannot perform the Mitzvah of Shiluach HaKein. However, because of that fact, I have automatically acquired the pigeons via my ownership of the porch. Can I, or am I obligated to, feed the pigeons daily, and even on Shabbos, before I partake of my own nourishment?
A. 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.
Rabbi A. Bartfeld as advised by Rabbonim at the Toronto Kollel
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Posted 8/16/2019 2:43 PM |
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# 2295 Stay Tuned
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Q. Parshas Devarim is usually read before Tisha Beav or as in this year on Tisha Beav that is nidche, since there is no avelus in Shabbos. Why do many read on kerias Hatorah the posuk of: "Eicha essa lebadi" and the Haftara of Shabbos Chazon, with the sad nigun of Eicha, is that not public avelus which should be avoided?
If one has a choice to attend a shul where they don't do sing that tune, should he better go there?
A. On question 1391 on that same question: "How come we read the pasuk of Eicha Essa on parshat Devarim and some read the Haftara also with the nigun of Megilat Eicha, is that not Avelut Befarhesia on Shabbat, that is prohibited?" To what we answered: "Horav Shlomo Miller's Shlit'a opinion is that our sages often instituted tefilos, such as Av Horachamim, Izkor, Haftoros etc, that contain a sad or mournful theme to be recited or read on Shabbos. This does not represent avelus befarhessia or open grieving, since it is done as an established, generalized tradition of imparting necessary teachings and prayers for all."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 8/16/2019 2:22 PM |
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# 2294 A Mixed Blessing
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Q. At a bris the mohel had a bit of a cold, so he asked someone else present to do the mitzva of metzitza (oral suction of the blood). What should be done then when reciting the Horachaman by the end of birkat hamazon, that reads: "Horachamam Hu Ivarech Hamal Besar Haorlah, Upara, Umatzatz D'mei Hamilah;" that translates as: The Compassionate One, should bless the one who removed the orlah, did the peria and the metzitza of the blood of the milah. Since in truth the mohel did not perform the metzitza?
A. Horav Shlomo Miller's Shlit'a opinion is that he should change that word in the Horachaman, and instead of saying "Umatzatz" or he also did the metzitza, he should say "Vehamotzetz," namely, "and the one who did the metzitza."
Rabbi A Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 8/16/2019 2:09 PM |
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# 2293 Show Why we Don't Show the Door
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Q. On Shabbos, in a reshus harabbim, (no eiruv), there is a Jew who is standing outside a shul because he does not know the password to open the door. The Jew is holding a bag (a mechallel Shabbos r"l). May one open the door for him? (Whether from the inside or from the outside, such as someone who is also entering) Or should one b'dafka not open or hold the door for him and use a different entrance, or otherwise do something to prevent him from entering with the bag?
A. The opinion of Horav Dovid Pam and Horav Aaron Miller Shlit'a, (Rabbonim at the Toronto Kollel), is that one should not open the door for someone carrying a bag and entering from a reshus horabim to a private domain, as he will likely transgress if not on a Biblical prohibition, at least on a Rabbinical one. And since the individual carrying cannot enter without the help provided, not only the prohibition of "mesayea" or helping someone commit a sin is activated, also the Biblical transgression of "lifnei iver" or placing a stumbling block in front of the blind, may be involved.
Our Sages teach that it is permitted to deviate occasionally from the strict truth, when it is done for the sake of maintaining the peace and avoiding conflict, offense and disputes. (Lishnos mipnei hashalom - Yebamos 65b). Therefore, when entering one may say that he just realized that has forgotten the right password, and when exiting he may show some sudden pain and just apologize and walk away. If then he cannot enter or exit by a different door, he should wait until that person is gone.
Rabbi A. Bartfeld as advised by Rabbonim at the Toronto Kollel
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Posted 8/16/2019 1:58 PM |
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# 2292 Good Things Come to Those Who Wait
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Q. One who is being driven to the mountains and suddenly remembers that he did not daven Maariv yet, and he can tell the driver to pull over and wait 15 minutes while he davens with a minyan (the last available minyan) - but there are four other people in the car who will have to wait because they already davened. Should he ask them to pull over and wait for him? Are they obligated to pull over? Or should he just daven by himself in order not to cause inconvenience to his fellow travelers? Would it make a difference if the other people are Bnei Torah who understand the importance of davening with a minyan, even though they might be slightly annoyed?
A. The opinion of Horav Dovid Pam and Horav Aaron Miller Shlit'a, (Rabbonim at the Toronto Kollel), is that one has to consult with the other travelers in the car first. Although they are not obligated to wait, one may tell them that they will share in his mitzva. One may offer them also some kind of compensation.
Rabbi A. Bartfeld as advised by Rabbonim at the Toronto Kollel
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Posted 8/16/2019 1:35 PM |
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Important Numbers
