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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1995 Made to Order
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Q. Shalom Aleichem
What comes first in limud haTorah, if one is behind in a mishnayos commitment for a shloshim or shanyim mikrah vechad targum?
A. Horav Shlomo Miller's Shlit'a opinion is that shanyim mikroh veechod targum has priority as it is an obligation. (Shulchan Aruch O.H.285: 1).
However, the Rov recommends that some mishnayos should be learned too. This assumes that the commitment to learn mishnayos was not taken as a nedder.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/27/2018 3:55 PM |
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# 1994 Don't Free Yourself
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Q. Considering that it is better to spend money on a mitzvah than to get it for free, is it better for one to have his own Shabbos seuda (even if he is sitting by himself) than to join someone's else seuda (for free)?
A. Horav Shlomo Miller's Shlit'a opinion is that it is better to join and not be sitting alone on Shabbos. However, you may want to gift wine or any other worthwhile item to your host and show thanks and appreciation. Then it will not be for free.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/27/2018 2:53 PM |
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# 1993 No Yale Veyavo?
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Q. Can one use a Yale T-shirt that has the emblem of the university bearing the words Urim Vetuim written in Hebrew stamped on the front, when you entering a bathroom?
A. On question 973 regarding a medallion with letters of psukim, we wrote: "Rabbenu Yerucham (Nesiv 2: 2), and Beis Yosef (Y.D. 283) quote T’shuvas Harambam in regards to medallions with verses from Tehilim worn by children for protection. He asserts that it constitutes a “zilzul” or irreverence to words of the Torah. See also Shulchan Aruch Y.D. (283: 4) regarding the prohibition to weave psukim on a ta’alis and Shach (ibid. 6) that the reason is the zilzul of the psukim of the Torah. (See also Tzitz Eliezer 16: 30)
Horav Shlomo Miller’s Shlit'”a opinion is that in general one should avoid using psukim for the purpose of adornment or decoration, as it belittles the honor and respect due to the words of Hashem written in our Torah. He added that one cannot say that it is outright prohibited to wear the medallion shown in a bathroom, as the words and letters are not clearly or correctly written."
Poskim permit bringing into a bathroom a U.S. dollar bill that shows the words “In G-d we trust” without any cover (Betzel Hachuchma 6: 124, Oz Nedberu 2: 64, Ginzei Hakodesh 4: 5: f. 6, , Tzitz Eliezer 16: 31, Shevet Ha’Levi 6: 8, Teshuvos Vehanhugos 2: 466, Rivevos Ephraim 8: 158: 4 quoting the opinion of Horav Elyashiv zt"l, Halichos Shlomo Tefilla 20: n. 33).
Horav Shlomo Miller's Shlit'a opinion is that in our case there is no issue in entering the bathroom wearing this T shirt, as the words "Urim Vetumim" are not a posuk and are also not written properly in one single line in Yale's coat of arms.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/26/2018 10:56 PM |
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# 1992 A Hundred Brochos to My Daughter
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Q. My daughter wants to know if she is obligated like men to make 100 Brachos per day. Even though she davens Shacharis and Mincha daily, she does not daven Arvis and does not know of many righteous women that do so either (or did so in previous generations -- other than the grandmother in whose memory she is named). Therefore, she wonders where in the Sidur is she going to find the extra Brachos.
A. Poskim disagree whether women are liable to recite meah brochos every day. Divrei Benayahu (4: 2), Halichos Olam (1: p, 59), Yashiv Moshe (p. 19), Sefer Hasichos (5751: 1: p.134) quoting the Lubavitcher Rebbe zt'l, Oitzros Hahalacha (p. 33, n.13) quoting Horav Eliashiv zt"l, and others maintain they are.
However, other Poskim disagree. Shevet Halevy (O.H. 5: 23), Halichos Beiso (13 n.2) quoting R.S.Z. Auerbach zt"l, Teshuvos Vehanhogos (2: 129), Shevet Hakehossi (1: 63), and others maintain that they are not obliged to recite one hundred brochos. They argue that it would seem in reality very difficult to complete that number when they usually daven only one amida a day.
Horav Shlomo Miller's Shlit'a opinion is that since they have to take care of their children and their household or preparing themselves to do so, they are osek bemitzva or engaged in compliance of mitzvos and therefore exempt of having to search for more brochos. Their important obligations stands as a source of brocho in its stead.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/26/2018 10:54 PM |
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# 1991 No Wash and Wear...Ever?
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Q. Someone removed in Shabbos a stain on his jacket by rubbing it with a wet towel, he did this intentionally because of being ashamed of having a stain on his clothing. Since he did a melacha bemezid (intentionally doing prohibited work) on Shabbos, can he use this jacket in the future? Should he maybe after Shabbos place again a similar stain and then remove it, so he won't be profiting from a melacha done on Shabbos?
A. Rav Poalim (O.H. 3: 16), Ben Ish Chai (Vayechi 19) rule that one should abstain from using the clothing he washed intentionally on Shabbos forever, as one is forbidden from eating food that he cooked during Shabbos. (O.H. 318: 1).
In Ben Yehoyada (1: 13) he rules in the case of borer (choosing done in a prohibited form) that when done intentionally, it will also prohibit further use of the results of the work done. The above applies even if the selected object was returned to the mixture and therefore there was no resulting gain from the work done on Shabbos, it would still remain prohibited. He argues that the same will apply to the clothing even if it was stained again. He explains that it is different from a plant that was harvested in Shabbos that can be replanted, since that is considered as a new plant.
Horav Shlomo Miller's opinion is that it is improbable that the removal of the stain would be considered as a mezid or intentional melacha, since he likely thought it was permitted because of kavod habriyos or maintaining self respect.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/26/2018 10:41 PM |
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# 1990 Need a Silent Partner
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Q. If I have a choice to take as a partner in a business a Jewish non-believer (apikores) investor or a religious catholic one, which one should I choose?
A. See question above. The Rema (O.H. 156: 1), quoted mentions that indeed some are lenient in regards to going into partnership with a religious Catholic. However, as mentioned above there are many details involved that have to be considered carefully, and each case is different.
Horav Shlomo Miller Shlit'a quoted the verse; (Mishlei 1: 15), "My son, do not go on the way with them; restrain your foot from their path." He warned to be careful with our associations, since they tend to be very influential and can be rather detrimental and harmful.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/26/2018 10:28 PM |
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# 1989 Is There a Jewish Doctor in the House?
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Q. If I have a choice to be treated by a Jewish non-believer (apikores) medic or a religious Catholic one, which one should I choose?
A. Talmud Avoda Zara (27b) considers the permissibility of being cured by an idolater medic.
Poskim disagree on the Halachic status of Catholics and our relationship to them. Rema (O.H. 156: 1) rules that Gentiles unlike Jews, who believe and serve G-d, are not proscribed from serving at the same time other gods, since they are not prohibited in believing in "shituf " or the partnership of the Almighty with other so called deities. Therefore, they are not considered idolaters and one may become a partner with him. See similar in Tosafos (Bechoros 2b), Chavas Yair (1: 185), Meil Tzedaka (22), Pri Megadim (Y.D. 65), Shaar Efraim (38), and others. Beis Sheorim (Y.D. 229) permits to pray for a Gentile since he is not ordained on shituf.
However, Noda Beyehuda (2: Y.D. 148), Chasam Sofer (Hag. O.H. 156), and others differ.
Moriah (108: p. 142, 143) presents two teshuvos from Horav E. M. Shach zt'l, and Horav Y Zilberstein Shlit'a regarding the different aspects in choosing medical treatment from Jewish and non-Jewish physicians.
It is said in the name of the Spinker Rebbe zt'l that he would mention that his forefathers, the Imrei Yosef and the Chakal Yitzchok would recommend the Gentile religious medic, as he is more prone to have a greater sense of responsibility and conscience than an agnostic and apikores doctor.
Horav Shlomo Miller's Shlit'a opinion is that there are many factors and variables to consider, such as who is the greater expert, the medical facilities involved and if one may have influence on the Jewish physician to bring him close to Torah and mitzvos.
Therefore, one should consult with a competent Rov more familiar with the details of the case.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/26/2018 3:42 PM |
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# 1988 Bring Up-To-Date?
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Q. Why do the ones that keep Nittel do so on the Goishe date and not in the Jewish one as we do with everything else?
A. Siach Sarfei Kodesh (p. 192) relates that when the last Lubavitcher Rebbe zt'l was sitting shiva, the Satmar Rebbe zt;l, Ha-Rav Yoel Teitelbaum, paid a shiva call and asked him: Why do we observe the night of "Nittel Nacht" according to the non-Jewish calendar (which is forbidden) instead of according to the Jewish calendar? The Lubavitcher Rebbe answered that we do not learn on that night in order not to give spiritual strength to the god of the Christians and we therefore observe it on the night that they celebrate, which is according to their calendar. And – he added – we must therefore be aware when they celebrate this holiday in the place we are located. In most places, their holiday is on December 25th, but it other places it is on a different day (For example, January 6th). In such places, that is the night of "Nittel Nacht". (From Toras Harav Aviner).
Rabbi A. Bartfeld
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Posted 12/25/2018 12:47 PM |
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# 1987 Totally Immersed in Nittel Nacht
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Q. I heard that some great Chasidishe Rebbes would not permit women to go to the mikva on nittel night. Is that true?
A. Responsa Vedorashto Vechokarto (Y.D. 15 note) quotes Daas Hak'dosho (7: 17) in the name of the Gaon of Munkatch zt'l, that one should abstain from marital relations on Nittel Nacht, since it may affect the offspring conceived in that particular night. He mentions that the Satmar Rebbe zt'l would order the closing of mikvaos on Nittel. However, Minchas Elozor would permit on the night of tevila, after midnight or when Nittel falls on a Shabbos night. See question 960 regarding weddings on Nittel.
Horav Shlomo Miller's Shlit'a opinion is that one should keep the traditions of his family and community.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 12/25/2018 12:28 PM |
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# 1986 Tell the Intel of Nittel
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Q. Someone that has the minhag not to learn Torah on nittel nacht, is he allowed to learn the halochos of nittel nacht written in seforim like Nitei Gavriel?
A. There is indeed in Nitei Gavriel and other seforim ample material regarding Nittel. (See also Vedorashto Vechokarto Y.D. 15, and questions 242, 960 and 1567 in this forum).
On question 241 we wrote; "On the prior question, (240) it was mentioned that Nitey Gavriel (End of
the Chanukah volume) quotes eight different reasons for not learning
Torah on Nit’l Night. One of the reasons (p. 245, #2) cited in the name
of Korban Nessanel, is that it is due to mourning.It is similar
to the prohibition on learning Torah on Tisha Beav, as Torah learning
effects happiness and those are occasions of grief, loss and
anniversaries of persecution for us. It would stand to reason, that just
like in Tisha Beav you may learn the laws that pertain to that day or
about the sad experiences, stories and happenings related to the date,
so it would during Nit”l. Indeed the Zichronos L’ben Yerushalaim
(R’ Y . Yelin – Tome II p. 19) relates that the Zais Raanon (The Gaon of
Kutnah) would gather all his talmidim and use the occasion for exactly
that purpose."
Horav
Shlomo Miller's Shlit'a opinion is that even one who keeps this minhag, is permitted to learn the
halochos of Nittel on that night.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/24/2018 3:06 PM |
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# 1985 Kadd-ishah?
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Q. You mentioned (on question 1979) that women should not recite kaddish in the women's section behind the mechitza. What happens if a woman does recite and you hear her. Do you have to answer Yehei Shmei Rabba? How about answering amen when a woman makes a brocho?
A. Mishna Berura (124: 47) quoting P'ri Megodim rules that one may answer amen after the brocho recited by a woman, however, it is not obligatory. (See reason in Notrei Amen ch. 19 and others).
If there is a man present also reciting kaddish in the minyan in the shul, one would be obliged to answer his kaddish. If the woman is the only one reciting kaddish in the ezras noshim, Horav Shlomo Miller's Shlit'a opinion is that one should not answer since there is no minyan present in her side of the mechitza and therefore the kaddish should not be said.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/23/2018 1:48 PM |
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# 1984 The Party Line
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Q. Can I join an office New Year party if I seat together with other frum co-workers and we are served kosher food and kosher wine? Usually a sizable bonus is given to the ones who attend.
A. On question 694 in regards to attending at least for a short time a New Years party organized by the company one works, when only the drinks are kosher. If he would hate to be the only employee not attending. We wrote; Horav Shlomo Miller’s Shlit”a opinion is that you may attend for a short while, however only soft drinks are permitted and no liquor or alcoholic beverages should be consumed in their company. (Shulchan Aruch Y.D. 114: 1. See also Aruch Hashulchan ibid. and Shevet Halevy Y.D. 43, in regards to expensive drinks.).
Likewise, in this case, Horav Shlomo Miller's Shlit'a opinion is that one may attend. But should see to exit the earliest time viable for receiving his bonus. However, as above, no kosher wine or alcoholic drinks are permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/21/2018 3:00 PM |
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# 1983 Let There Be Light
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Q. The Talmud teaches (Pesachim 2a) that a person should go out on his way bechi tov when it is day. Should then someone avoid going to the hashkama minyan especially on Shabbath early morning when he has to walk and it is still night, and it is not the best of neighborhoods?
A. Chashukei Chemed (Pesachim 2a) addresses this question in regards to someone walking early morning and still dark to the Kossel. He tends to be lenient since in our days the roads and streets are well lit. He compares the issue to the ruling of the Semma (C.M. 5: 7) that a Beth Din can seat in judgment even at night if their chamber is well lit as then night turns into day. Although most Poskim disagree in regards to other mitzvos that are kept only during day time, it applies also to shechita and according to Rashi (Sefer Hapardes - H. Tzitzis 36) in regards to a tallis. He maintains that the lighting downgrades the danger of robbers and mazikin to rare and uncommon, specially when someone is traveling to the Kossel, shul or other mitzvos.
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 12/20/2018 11:01 PM |
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# 1982 Take it With a Pinch of Salt
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Q. I seem to remember that I learned in the gemora that you are supposed to eat a bit of salt after having finished eating any meal. Since salt seems to be unhealthy these days, does the above still apply?
A. Indeed the Talmud (Brochos 40a) mentions the above adding that one should also drink water after drinking other drinks. The Talmud also warns that one that does not follow the above, should worry during the day of having bad mouth-odor, and at night of the sickness named askara, that the Talmud (ibid. 8a) opines is the worst of all deaths.
However, Mishna Berura (179: 18) quoting Magen Avraham mentions that there is a well known principle in Halacha that with the passage of time "Nishtanu Hatevaim" many things in nature have changed (See Tosafos Moed Kattan 11a). Therefore, Yam Shel Shlomo (Chulin 8: 12) Maharil and others, enjoin from using the medicine or medical advice provided in the Talmud in our days.
Remah (O.H. 170: 22) does cite the above passage, but adds that we are not used to follow it today since most of our food already contains salt.
Horav Shlomo Miller's Shlit'a added to the above that it depends on the individual and his diet requirements. Some individuals in different locations may actually suffer from salt deficiency.
We may add that the Talmud (Horios 13b) mentions as a seggula for retrieving forgotten learning, to dip one's finger in salt and taste it. In Chassidus, we also find a number of Zohar and Caballistic references, to the constant maintenance of salt on the table and its consume at the end of the meal, as it is compared to the mizbeach and to the korbanot that were sacrificed on it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/20/2018 10:33 PM |
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# 1981 Brocho Pursuit of Fruit
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Q. Re question (1980) above on one that ate mezonos and also fruits and a drink and then made "al hamichya" but not "bore nefashot," that the Rov ruled he can still take another drink without reciting a "shehakol" bracha. Would the same apply to someone who ate mezonos and grapes, and then recited "al hamichya" but forgot that he ate grapes and did not mention them in the brocho, can he still eat grapes after?
If not, does he have to repeat the bracha acharona on grapes?
A. Horav Shlomo Miller's Shlit'a opinion is that if he forgot his eating grapes, then that would be considered by definition as hesech hadaas - a removal of thought or a lapse in concentration and require a new brocho on the grapes. If he decided not to eat more grapes, he would have to recite a brocho acharona on the grapes he ate, as they were not included in the al hamichya he recited.
However, the Rov added, if we are dealing with dates instead of grapes, since dates provide sustenance similar to grain products (mizan zaine), they may be included in the bracha acharona of al hamichyia. This being similar to what is mentioned in Shulchan Aruch (O.H. 208: 17) and Mishna Berura (77) in regards to birchas hazon.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/17/2018 1:38 PM |
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# 1980 Don't Make me Say it Again
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Q. I ate mezonos and also fruits and a drink. If I made "al hamichya" but not "bore nefashot," can I still take another drink without reciting a "shehakol" bracha?
A. Horav Shlomo Miller's Shlit'a opinion is that even after reciting al hamichyio on eating a kezais amount of mezonos, if he was not "masiach daas" or decided not to consume anymore food or drink requiring the shehakol blessing, he may still continue to do so without reciting another shehakol. This is due to the fact that al hamichyio does not exempt one from reciting bore nefashos, the after-blessing on shehakol foods.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/16/2018 10:19 PM |
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# 1979 Can't Say For Sure
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Q. Does your minyan have a women's section and accommodate women who say kaddish?
I work at ... (nearby) and have yahrzeit Thursday evening and would like to say kaddish at the shul if acceptable.
(similar q.) Can I say the kaddish quietly, together with the others on the men's section?
thank you.
A. On question 1825 in regards to a married woman who is the only child of a deceased parent
we wrote that "Horav Shlomo Miller’s Shlit’a opinion is that it is preferable that the husband should recite Kaddish, if he gets permission from his living parents. Otherwise, they should hire someone to say Kaddish."
Although some Poskim are lenient, the Rov maintains that even if there are no other sons to recite kaddish in the yohrzait day, it is better that the woman should ask someone else in the men's section, to recite the kaddish in her stead, and she should not say it even quietly. The value and effect of a kaddish is when it is said aloud and the minyan answers, not when it is said quietly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/16/2018 9:53 PM |
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# 1978 The Undiscovered Mitzva
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Q. ( See above question 1977). How can someone comply with a mitzva if one is totally unaware of the mitzva being done?
A. Horav Shlomo Miller's Shlit'a opinion is that one can comply. This being similar to someone missing a mezuza on his door and a friend replacing it without his knowledge. Since we assume that the person will consent to the mezuza being replaced or placed back if he knew. The same can apply also to a "maakah" or security fence required in a house, for protecting people from falling. As we say; "Zochin Leodom Shelo Befonov," You can merit someone with something, that we know is in his benefit, even if he is unaware.(Kiddushin 23a).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/16/2018 11:37 AM |
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# 1977 Lighting for the Unenlightened
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Q. Re- prior question 1967, on an elderly single and bed-bound convalescent patient at a retirement nursing home or hospital, that Horav Shlomo Miller's Shlit'a opinion is that if there is a minyan and they light a kosher menorah in that site, they should have in mind to include all the patients at the same location who are unable to light. The Rov added that the room-bound patients may not be necessarily be considered as dwellers of the whole institution. It would then be better, if the one lighting the menorah, should be makneh or legally transfer a minimal amount of the value of the lights, to the ownership of all Jewish patients at that institution, even if they are not present at the menorah lighting ceremony.
I have two questions.
1) Can you light the menorah for elderly or ill people who don't know much about Chanuka and they may not be aware that they have to light candles?
A. Horav Shlomo Miller's Shlit'a opinion is that as long as they are believers in Hashem and that he gave us a Torah, you can have them in mind, and the will comply. In reality, since there is no bracha in vain issue, since you are lighting anyway, there is no problem in having everyone in mind and being makneh a minimal amount of the value of the lights to all.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/16/2018 11:31 AM |
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# 1976 Always a Freilechen Chanuka
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Q. Regarding if Hanuka is a Yom Tov or not. Is there a Rabbinic mitzva of simcha and joy in Hanuka, after all we do greet each other with a Freilechen Hanuka?
I know that there is no obligation to eat a seuda on Hanuka as we do in Purim, or eat meat and drink wine, but is it recommended? Is making s seuda in Chanuka a seudas Mitzva?
A. Rambam (H. Chanuka 3: 3) writes that the days of Chanuka were established by the Sages of that generation as days of "simcha and hallel," rejoice and praise. Poskim disagree as to the definition of simcha in Chanuka. Shulchan Aruch (O.H. 370: 2) rules that the simcha is limited to not fasting or saying hespedim and the meals eaten are not considered seudos mitzva,. Mishna Berura (6) quotes the Levush that explains the difference between Chanuka and Purim.
Remah (ibid.), however maintains that there is some mitzva in the seuda and if one recites shiros and sishbachos to Hashem, thanking and praising for the miracles that occurred they are considered seudos mitzva.
Chassam Sofer (Y.D. 233), seems to maintain that although the particular mitzvos that apply to Purim and Chanuka are only rabbinical, the instituting of a day of moed on the day a miracle occurred and rejoicing in it, is a biblical mitzva.
Even Ezra (Behaaloscha) explains on the pasuk "ubeyom simchaschem ubemoadeichem" when you were victorious over your enemies and you will establish them as days of rejoice, that it refers to Chanuka and Purim. (See also questions 1222, 1555 and 1971).
Horav Shlomo Miller's Shlit'a opinion is that one should recite shiros vesishbochos and divrei Torah on the meals of Chanuka and turn them into a seudas mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/16/2018 11:00 AM |
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Important Numbers
