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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2433 Food for Thought
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Q. One who has limited income - should he rather spend his money on having nicer and more food or drink for Shabbos, or on buying good seforim to learn from (even though he could learn from the sefarim that are available in the beis medrash, he wants to buy sefarim that are not in the beis medrash), or on buying nicer clothing for Shabbos, or something else?
A. Horav Shlomo Miller's Shlit'a opinion is that it depends on the individual and his particular spiritual condition and requirements for growth in Avodas Hashem.
The Rov compared it to the different answers to the question "bame heerachto yomim," why did you merit a long life? that was answered differently by various Sages (Megilla 28a).
This question should be better answered by a Rabbi or teacher familiar with the individual.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/28/2019 11:52 PM |
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# 2432 A Penny Saved - Not a Penny Earned
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Q. One who received an apartment that he stayed in for one dollar a month (as a chesed), does he need to calculate the market value and give maaser from the money that he saved? If he would not have been given this apartment, he would not have rented one, but rather stayed by his parents. Does this fact make a difference?
A. Horav Shlomo Miller's Shlit'a opinion is that one does not give maaser kesofim on money saved as it is not considered in this respect as having been earned.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/28/2019 11:42 PM |
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# 2431 Sign Off
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Q. When a bachur sees a sign put up in a yeshiva that is not appropriate for a Makom Torah and it is not appropriate for a ben torah to have written such a thing, may one immediately rip it down even though it is not his?
A. It may make better sense to avoid a machlokes, to ask the Mashgiach or one of the Rebbes to remove it, if they so decide.
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 11/28/2019 11:34 PM |
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# 243O An Ad-Nauseam Ad?
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Q. If a government Veteran Day advertisement poster that is not tzniusdik, as it shows a not well covered female army conscript (following Halacha standards) was placed in front of a shul, should one just take it down, before the attendants to minyan show up? Or, out of consideration for the ones who served, maybe just rely that people who care, will just not look at it?
A. In principle, it stands to reason that it should be removed immediately to avoid creating a stumbling block for the attendants. However, it may also likely depend on different factors such as the degree of non-tznius, or if it was placed on the shul property without permission, etc.
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 11/28/2019 11:31 PM |
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# 2429 Buyers Beware
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Q. I have seen in a number of supermarkets in town knives and eating utensils made of metal, imported from Israel with a hechsher that certifies they are exempted from tevila immersion on a mikva.
That should be incorrect since after all they were bought by the Gentile store owners and companies and thus should be obligated in proper tevila. Should not the Rabbonim make a public announcement on that respect?
A. Horav Shlomo Miller's Shlit'a opinion is that they do require proper immersion in a mikva since they were acquired by non-Jews, and now bought from them. (Shulchan Aruch Y.D. 120).
However, the Rov added that the tevila should be without a brocho or preferably with another utensil that requires a brocho with certainty. The reason being that the Gentile buyers acquired those utensils only for the purpose of trading with them and reselling them, and not for using them themselves as klei achila or eating utensils. Poskim disagree whether such utensils have to be immersed or not.
The Rov urges that the community at large should be informed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Yaakov Hirschman, Horav Moishe M. Lowy, Horav Dovid Pam and Horav Aaron Miller Shlit"a.
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Posted 11/26/2019 10:49 PM |
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# 2428 Know From Memory
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Q. If someone after thirty days of saying Mashiv Haruach and even after repeating it 90 times, still catches himself as forgetting during the brocho. If he indeed was totally unaware if he said it or not, can he rely on the chazaka of thirty days?
A. Horav Shlomo Miller's Shlit'a opinion is that if one finished shemonessrei and cannot remember if he said Mashiv Haruach or not, after thirty days of saying it or after having repeat it 90 times, he can assume it was said. Even if he still catches himself occasionally forgetting it while reciting the second brocho. See also question 658.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/24/2019 8:32 PM |
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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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Important Numbers
