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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2019 A Non-Baruch Bracha?
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Q. Can I fullfill my obligation to say a bracha, if I omit the word baruch? Or if I replace baruch with the word mishubach?
(Because the words which baruch (or a word for root brch) is paralleled with in bircas krias shema and nishmas, Also that brch is in a list of words of praise in Kaddish).
A. Horav Shlomo Miller's Shlit'a opinion is that regardless of the validity of the dikduk and grammar involved is this suggestion, one cannot change the formulation and established wording of a brocho, as our sages teach (Brochos 40b); "whoever alters the 'coin' minted by the Sages (changes the format) of brochos, does not comply with his obligation" (See Rambam, H. Brochos 1: 5, and H. Kerias Shema 1: 7).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/18/2019 9:40 AM |
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# 2018 The Impact of the No-Pact
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Q. The Baal HaTurim writes (Sh'mos 1:1) that the Yidden were redeemed from Egypt because they kept Shabbos and Milah there.
How is it possible that they kept Milah? It says in Sh'mos Rabbah (1:8) that they stopped keeping Milah after Yosef died.
A. Horav Shlomo Miller Shlit'a pointed out that milah was kept in Mitzraim before exiting, when they brought the korban Pesach. Also the Shevet Levy always kept bris milah (See Ramban quoting Rambam, Yebamot 46a).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/18/2019 9:34 AM |
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# 2017 A Pareve Shailah
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Q. Hello Rav,
I like to use leftover Shabbas Challah to eat with dairy on Sunday mornings. In order to do this, I remove the extra challah from the table before the meat course (leaving just a small one on the table to comply with the idea to always have bread on the table and for during bentching). The challah I have removed is what I want to use for dairy the next day. Is this acceptable or would that also be included in the rabbinical prohibition against eating bread or a meat meal with dairy?
A. Horav Shlomo Miller's Shlit'a opinion is that if one is actually careful and supervises that the challah on the table does not come in any contact with meat or meat dishes, it would be permitted to eat it later on with milk products.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/16/2019 12:27 PM |
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# 2016 Of Dogs and Donkeys
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Q. Why were the dogs in parshas Bo rewarded with only scraps of treif animals, while the donkeys were honored with the holiness of kedushas bechora?
A. Horav Yosef Chaim Sonnefeld is quoted saying that at the time of Yetzias Mitzraim, the dogs merely kept quiet. The donkeys however. shlepped and carried. When you work hard to help another, you are invested with kedusha. Putting down your shoulder to help someone else is a higher level of spirituality then merely keeping quiet.
Horav Shlomo Miller's Shlit'a opinion is similar. (See That is on Parshas Bo 79, for a different answer).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/16/2019 12:15 PM |
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# 2015 Competent Competing
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Q. An insurance salesman had the following question. His business requires offering insurance packages to customers. Often times the customers have previous insurance policies in place, and he is merely trying to convince them to replace their preexisting policies with a new policy from him. If he knows the customer previously bought a insurance policy from a frum yid, and he would technically by causing the first yid a loss if he is indeed successful in convincing the customer to cancel the first insurance package and buy a new one from him, is it still acceptable to try selling to that customer? The same may be asked for CPA's trying to convince clients to switch over to them. What must be considered?
A. Horav Shlomo Miller's Shlit'a opinion is that if the client approaches the insurance agent or the prospective CPA, they are allowed to offer their services at a better rate and conditions than the existing ones.
At the time of the renewal of the insurance policies or the CPA's contract, they may also be permitted to approach a prospective client to provide and offer their services at a better terms and conditions. However, since there may be other considerations involved, a competent Rabbi familiar with the conditions and terms of the case, should be consulted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/15/2019 1:01 AM |
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# 2014 Catch Me Later
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Q. When listening to Havdalah over grape juice, I make a silent stipulation that I am being yotzi with him, unless I decide later on to make my own. Later on, I may decide to repeat Havdalah on wine, especially if the person I heard did not properly articulate some of the words, or if I may have spaced out while listening, or perhaps he did not drink the shiur. Is this OK? Is there a preference of wine over grape juice?
A. Horav Shlomo Miller's Shlit'a opinion is that one may make a condition to be yotze with a later havdala, if it is then complied in a better way. The Rov maintains that the condition should be worded as saying; if one does recites later-on another havdala, that second one should take effect.
As far as choosing to recite a later havdala because of the preference of wine to grape juice, the Rov maintains that one should not repeat just because he now has wine available.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/15/2019 12:53 AM |
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# 2013 Good to Hear Your Voice
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Q. A person who will be eating Friday night by a family where the person making Kiddush does not properly articulate the words, mumbles, or otherwise makes Kiddush incorrectly - and does not offer his guests the option of making their own Kiddush - what would the Rav recommend?
A. You could quietly and discreetly repeat the words of the kiddush said. (Ben Ish Chai - Bereishis 15, Rav Poalim 2: 41). Also recommended for one that is hard of hearing.
Horav Shlomo Miller Shlit'a rules in Maayonei Shlomo (O.H. 77) in regard to the use of cochlear implants, that in order to comply with kiddush a wife or daughter should say it quietly herself, but she does not have to hold a cup of wine in her hand if it is embarrassing. It is also preferable that one should make an effort to drink some of the wine or grape juice.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/15/2019 12:45 AM |
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# 2012 Sign In?
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Q. An elevator that opens directly into someones apartment, and there is a regular wooden door that closes with a lock the entrance from the elevator to the apartment. Does that door that is similar to others, require a mezuza, at least for maaras ayin? (The people inside the apartment, will see a door without a mezuza).
A. See question 2011 above and Shulchan Aruch, Yoreh Deah (286: 7). Pischei Teshuva, (Y D. 286: 11) quotes Chamudei Doniel who rules that a beis sha’ar even if it does not have the regular requirements of a room that would require a mezuza such as being four by four amos, is still liable for mezuza.
Horav Shlomo Miller's Shlit'a opinion is that in the above case, as mentioned on the question before, is exempt from mezuza. Regarding maaras ayin the Rov's opinion is that usually it can be recognized as a elevator door by the buttons on the wall next to it. If those buttons are inside the door space, the mezuza could possibly also be on that side.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/15/2019 12:31 AM |
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# 2011 Elevating the Elevator
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Q. Does an elevator that measures more than six by six feet and services a condo building were all or most of the owners are Jewish require a mezuza?
A. Maseches Mezuza (2: 4) quotes a disagreement between Beis Shamai and Beis Hilel if a door that requires a movable ladder to enter it, requires a mezuza, Beis Hilel is lenient.
Poskim present three different opinion in regard to an elevator. 1) Chovas Haddor (5: 11) considers an elevator as a regular staircase that connects all floors, and is therefore liable to mezuza. On the main floor that has street access, he rules to place the mezuza on the right side of the door one enters the elevator. On the other floors, it should be on the right side of the person entering that floor from the elevator. It seems from his wording that a brocho is recited.
2) Be'eir Moshe (2: 88-90) maintains it is totally exempt, since the elevator moves from floor to floor, and it is not designed as a habitation unit. See also Betzel Hachochma (3: 80).
3) Minchas Yitzchok (4: 93) rules to install a mezuza without a brocho only on the door inside the elevator itself, since although it is not designed as a habitation unit, it serves an essential purpose and need for the dwellers. Therefore, even if it does not measure 4 x4 amos, it should have a mezuza.
However, the elevator doors on the building itself are exempt, as there are of no connecting use when the elevator is not on their floor.
Horav Shlomo Miller's Shlit'a opinion is similar to the Be'eir Moshe, since an elevator is considered as a movable ladder, and no mezuza is needed. That is indeed the common minhag.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/15/2019 12:29 AM |
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# 2010 Refuah Shleima
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Q. I have diabetes Type 2. I need to check my sugar levels a number of times a day to ascertain how much insulin to inject. To inject insulin without checking the sugar level is dangerous because injecting too much insulin can result in potentially fatal insulin shock.
In order to check my sugar level, I need to insert a test strip into the testing machine. When I do so, the machine beeps twice and is then ready for a blood application upon the strip. I then use a mechanical pen. I push the top of the pen to tighten the spring and then press a mechanical button that releases the spring, causing the needle to jab into my finger. I then push a drop of blood out, using a finger of my other hand, and I touch the drop to the strip. The machine informs me on the LCD screen of what my sugar level is. I then remove the strip to be discarded and the screen goes blank.
On Shabbos, Yom Kippur and Yom Tov I apply certain changes to the procedure. I insert the strip into the machine in an abnormal manner. Instead of depressing the mechanical button with my finger, I use my teeth. Instead of pressing the drop of blood from my finger with a finger of my other hand, I press my finger to a hard surface, such as the table or shelf, to get the drop of blood out. After the sugar level is determined, I remove the strip from the machine with my teeth.
A Torah scholar of note in my neighbourhood told me that I must get a special automatic sugar level checker that will be stuck in my body all the time, because although the Ramo allows for a Shinui in a Torah Shabbos prohibition, the Acharonim, such as the Taz, differ. Therefore, my use of a Shinui, such as for puncturing my finger and squeezing out blood, is forbidden, since I am a Choleh She'Ein Bo Sakono.
1) Is this scholar correct, that we pasken not like the Ramo regarding a Shinui for a Choleh She'Ein Bo Sakono?
2) If he is correct, am I obligated to get this special automatic sugar level checker despite the high cost (it is only subsidized for Type 1 diabetes sufferers).
3) Perhaps I am classified as a Choleh She'Yeish Bo Sakono, since not checking my sugar level and injecting an amount of insulin based on a guess, could potentially turn into a Pikuach Nefesh situation.
A. Horav Shlomo Miller's Shlit'a opinion is that you should try to make a proper shinui even for a chole sheyesh bo sakono if possible, as the Remo advises (328: 12). The Rov maintains that pressing one's finger on a hard surface such as a table to collect a blood drop, may not qualify as a proper shinui.
Regarding whether the type of diabetes that you have qualifies as a chole sheyesh bo sakono, will have to be answered by a physician familiar with the respective halochos as cases often differ.
In regard to acquiring a Continuous Glucose Monitor, the Rov's opinion is that if it also benefits the health perspective of the patient, and it is maintained on during the entire Shabbos, one should make an effort to acquire it. In respect to carrying the CGM where there is no eiruv, see question 1999 on an Epi-Pen, and 1732 on ankle monitors.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/11/2019 3:36 PM |
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# 2009 Am I Right?
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Q. I am halachically a lefty, but since there are some sfeikos regarding my status, I put also (tefilin) on my left hand after davening. I always take my shel yad, turn it the other way and put it on. Recently, someone offered me an old pair of ordinary tefillin.they are kosher but not nearly as mehudar as my pair, both batim and parshiyos.should I continue to use my pair and keep turning it around or use the common pair even though it is old and not so mehudar?
A. Horav Shlomo Miller's Shlit'a opinion is that it is preferable to wear the old pair on the (everyone) left hand properly, than the mehudar upside down.
The Rov added that the tefillin shel-rosh should not be removed when changing the shel-yad. Therefore no brocho should be recited when placing the other non-mehudar shel yad on the other hand. After tying the shel-yad, one should slightly move the shel-rosh.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/11/2019 2:23 AM |
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# 2008 In Heaven's Name!
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Q. Re- question 1993 on Yale's emblem. Columbia University has a coat of arms, it appears on all cards that staff of the university carry clipped to their clothing and also appears on the floor of the library and other places. It has the four-letter name of HaShem on it's top centre. I have attached a picture for illustration purposes. Can one walk into a bathroom with this or walk over it on the floor?
A. Horav Shlomo Miller's Shlit'a opinion is that since the coat of arms shows the explicit four-letter name of Hashem (and also the name Uri E-l), one should cover them with paper and tape that would not erase even a small part of the letters of Hashem's name if removed. One should also not step on the emblem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/8/2019 10:30 PM |
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# 2007 Promises, Promises
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Q. If a neder works by forbidding an item onto oneself; why does the world say "Bli neder" to avoid some kind of commitment? wouldn't it be more appropriate to say bli shavoua?
A. The basic difference between a neder and a shevua is that a neder is a prohibition that takes effect on the item vowed upon, while a shevua takes effect on the person. (See Rambam H. Nedarim 1: 1).
Therefore, indeed the commitment accepted for doing something in the future, is a shevua and not a neder.
Horav Shlomo Miller Shlit'a explained that when uttering a promise to do a mitzva it is different and it becomes a neder, as when donating to tzedaka or to offer a korban,
Horav Dovid Pam Shlit'a added, that it may also refer to the Talmud (Nedarim 8a). It teaches in the name of Rav Gidal in the name of Rav, that if one says "I will get up early and learn this perek or this mesechta," he has pronounced a great neder to the G-d of Israel.
Ran (ibid.) explains that this is indeed a shevua, but often the Talmud uses the term neder to connote a shevua.
See also Tosafos (ibid.) for other interpretations.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/7/2019 11:36 PM |
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# 2006 In His Name or Our Name?
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Q. According to Minhag Ashkenaz, at the end of Birkas HaMazon, we say "HoRachamon Hu Yishlach Lanu Es Eliyah HaNavi Zachur LaTov, Vivoreich Osanu Kol Echad V'Echad Mimenu Bishmo."
What is the meaning of the phrase after the comma, especially the significance of the word "Bishmo"?
A. Siddur Tzilusso DeAvrohom (p. 544) quotes from Seder Hashulchan the above nussach in the name of Mahara'n. It is also the nusach of the Kol Bo, Siddur Horokeach, Seder Avodas Yisroel (p. 560) and a number of Pesach Haggados.
However, Kitzur Hasheloh refutes this nusach since we do not find that Eliahu Hanavi will come to bless us.
The meaning of "Mimenu Bishmo" could refer to uttering a blessing using Hashem's name, as is often done.
Horav Shlomo Miller's Shlit'a opinion is that it relates to the name of the individual being blessed, as the brochos are very sensitive to the name and status of the one receiving them. This may also pertain to the interpretation of "Ki chazak hu mimenu" (Bamidbar 13: 21), whether it refers to the people or to Hashem (Sotah 35a).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/7/2019 11:54 AM |
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# 2005 No Blue Strings Attached
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Q. See question 2004 above. Why shouldn't everyone have the blue wool techeiles-thread added to their tzitzis, since there is no downside and there is nothing to lose if one uses it out of doubt?
A. As mentioned in the prior question, Teshuvos Vehanhogos (O.H. 1: 26), maintains that one who wears techeiles, where it is not commonly used may transgress on the prohibition of "Lo Sissgodedu" or creating division and separation in the community.
He further adds that one may be also be violating the proscription of "baal tossif" or adding to a mitzva parts that do not belong to it.
In addition Shulchan Aruch (O.H. 9: 5), rules that medakdekim or careful people wear strings of the same color as the garment. Rema (ibid.) asserts that Ashkenazim use only white Tzitzis even on colored taaleisim.
As mentioned above Horav Shlomo Miller's Shlit'a opinion is similar to the above, and to avoid wearing the available "techeiles" in our days, since it is a counterfeit product. (Maayanei Shlomo O.H. 1-3). The Rov adds that Ben Yehoyada (Bava Metzia 61) asserts that the Sittra Achra and powers of impurity have a foothold on the imitation k'lo ilan marketed in our times and there is a strong Cabbala k'peida or impediment on using it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/6/2019 11:27 PM |
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# 2004 Out Of The Blue
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Q. I have two questions in regards to using a blue techeiles thread in one's tzitzis.
1) Is it recommended or permitted for one who doesn't have that minhag in his family to start wearing tzitzis with a string of techeiles?
A. Teshuvos Vehanhogos (O.H. 1: 26) writes that the Radziner Rebbe discovered what he considered to be authentic techeiles. However, the rest of the Gedolim of his generation did not agree with him.
He adds that other new sources of techeiles were found, creating even more doubt as to the veracity of the claim.
He argues that the techeiles corresponded more to the past days when the presence of the Shechina was evident, the blue techeiles indeed reflected the color of Heaven. In the days of the Tanaim they still merited to see that reflection and that is why it was accepted by all. Not so in our spiritually obscure and dark times, until it is revealed soon again in the days of Moshiach. He quotes other sources that maintain, that the Arizal would also not wear it. (Yeshuos Malko O.H. 1-3)
He further asserts that one using it may transgress on the prohibition of "Lo Sissgodedu" or creating division and separation in the community.
Nevertheless, some authorities do wear it. Orchois Rabbenu (1: p. 248) quotes that Horav Itzele MiPonovich zt'l and Maharsham would use it. There are pictures that at least one of the many taaleisim that Horav Chaim Pinchas Scheinberg zt'l wore had techeiles. It is also quoted Horav Zalman Nechemia Goldberg Shlit'a, wears techeiles, just to mention some.
Although there is much controversy in our days over the research done on techeiles and what is the correct source, the great majority of contemporary Poskim and communities have not accepted the results as conclusive and avoid using it.
In Maayanei Shlomo (O.H. 1-3) Horav Shlomo Miller's Shlit'a presents evidence that the techeiles available today cannot be real and is only the imitation k'lo ilan or indigo mentioned in Talmud.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/6/2019 11:18 PM |
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2003 Amen to That?
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Q. Someone who is careful not to recite a brocho unless there is someone present to listen to it and answer amen, would the amen responded by a Gentile who understands or is explained before the meaning of the blessing count as a proper amen?
A. Borchi Nafshi (Devarim p. 188) mentions a similar question on someone who wanted to take a drink while traveling in a taxi. He wanted to know if the amen answered by the understanding Arab driver would count. Horav Y. Zilberstein Shlit'a maintains it would, since Rambam (H. Sanhedrin 10: 10) rules we do not suppress or inhibit a Gentile from performing a mitzva, even when done only for receiving reward. Being that answering amen implies emunah and belief in Hashem, it constitutes the compliance of one of the Seven Noachide mitzvos and should be promoted. In addition, there was no restrictive acceptance as to who may answer amen, when the commitment was taken.
However, Horav Shlomo Miller Shlit'a disagrees and maintains that the amen pronounced by a Gentile, even when he understands the meaning of the brocho, is in this case of no value.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/6/2019 11:09 PM |
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# 2002 Reality Check
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Q. Does one have to check tefilin and mezuzot using a computer program as it is done in our times with a Sefer Torah?
A. Horav Shlomo Miller's Shlit'a opinion is that if they were checked properly when written, one is not obliged to check them again. However, the Rov maintains, since occasionally even after being revised by authorized professional scribes, mistakes are still found, it is preferable to have them computer tested and inspected. (See Maayanei Shlomo O.H. 4).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/4/2019 3:18 PM |
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# 2001 A Mincha Halacha
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Q. Hello Rav, One day a week I work until after sunset and will need to daven mincha during work during most of the winter. There is a mincha in an office building that is a 5 min jog away that davens at mincha gedola (1pm). It goes pretty fast, they don't do a chazara (they do chetzi k'dushah), and always skip tachanun.
1. Would it be best to daven with this type of minyan or is it better to wait until mincha ketana (more ideal time) (eg. 4pm) and daven alone in my office (with tachanun)? If I do daven with them, is it appropriate to do tachanun myself afterwards once I get back to the office, or once the minyan skips it I've lost the chance?
2. To add an extra twist to the above scenario.....to get to the 1pm minyan, I will need to leave my office 5 min before my lunch break. Practically this does not cause a loss to anyone and its extremely unlikely that my boss would even know. However, as an employee, my boss would probably not be thrilled if they found out, and if my boss was on site, I would not leave early. Given this, is it still appropriate to daven mincha with the minyan, or better to wait until I have a "coffee break) in the afternoon to daven at mincha ketana alone?
thanks so much.
A. Horav Shlomo Miller's Shlit'a opinion is that you have to ask permission from your boss to leave a few minutes earlier. If it is not granted, you must daven later without a minyan. If it is given, it is better then to daven with a minyan and recite tachanun afterwards on your own.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/4/2019 2:11 AM |
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# 2000 Now Hear This!
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Q. (Re- question 1891). Is it important to conclude our recitation of Y'hei Sh'mei Rabbo before the Chazan begins Yisborach, so that we can concentrate on hearing the words that the Chazan is saying? If yes, which is more important, concluding 'on time' or saying Y'hei Sh'mei Rabbo with all our intention ability even if we finish 'late'?
A. Horav Shlomo Miller's Shlit'a opinion is that although one has to answer Yehei Shmei with his greatest intention, and Mishna Berura (124: 47) maintains that if one's intention is to rouse and energize others into answering with better and stronger kavana and intent, one should say it also loud, still listening to the words of the person reciting kaddish is essential, since after all you are answering to his recitation.
Therefore, one should teach himself to answer in a way that matches the pace of the one reciting, so he and others can also hear every word he is saying.
The Rov also suggested to instruct the kaddish reciter to slow down if necessary, so all present can answer properly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/2/2019 10:47 PM |
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Important Numbers
