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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2178 Is The Adding Adding-Up?
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Q. In some shuls it is customary that the rabbi or the gabbai, at the end of shacharis recite without a bracha the sefira of that day. Is this not a case of b'al tosif or prohibited adding to a mitzva, according to those that maintain the mitzva is complied only at night, and thus should be avoided?
A. Kaf Hachaim (489: 80) writes that it is a proper tradition, that every morning before or after shacharis, the shaliach tzibur should mention the count of the omer; in case someone forgot to count on the prior night.
Minchas Yitzchok (6: 45) quoting several great Chassidic authorities, relates that these Tzadikim would mention many times every day, the omer number of that day. Thus giving a different perspective to the meaning of "Temimos" or complete days. Moadim Uzemanim (7: 230) debates whether Hagr'a would maintain that you comply with the mitzva every time the count is repeated, as he maintains on eating repetitive kezais of matza during the days of Pesach.
Poskim maintain that there's usually no prohibition of b'al tosif when repeating a mitzva several times. Tosafos Rosh Hashana 16b in reference to blowing additional times the shofar on Rosh Hashana or holding the lulav several times a day in Sukos. Turei Even disagrees (ibid.)
Igrois Moshe (O.H. 2: 60) debates if there is a prohibition of b'al tosif when davening maariv before the z'man, if one recites the shema too early with the intent to fulfill the mitzva. He therefore stresses one should have intent not to fulfill the mitzva at that time. He also argues that Shema is essentially a part of Torah learning and there's no prohibition to learn Torah multiple times.
(See Chavos Daas - Beis Hasofek, Safek Safeka: 20, opines, that repeating Shema twice, even within the obligated time is prohibited).
The Sephardic minhag to repeat sefiras haomer in the mornings (Yalkut Yosef 489: 25).
However, Teshuvos Vehanhagos (O.H. 1: 312, 2: 247) indeed writes that the reason (Ashkenazim) do not usually repeat the sefira in the mornings is because, as some Poskim maintain, there may not be a mitzva complied with during the day. Therefore, if one does not have in mind that his counting is conditional to there being a mitzva involved, he would transgress in the prohibition of b'al tosif. He adds that not all people are mindful of having in mind this condition.
Horav Shlomo Miller's Shlit'a opinion is similar and if one has the tradition to repeat, he should have in mind that condition.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 12:59 PM |
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# 2177 A Monumental Pesach Sheni
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Q.
I Had the first yortzait this week for my husband a'h. Can I do the
Hakomas Matzeva ceremony on Pesach Sheni
A.
On question 277 in regard to fasting on a yortzait day on Pesach
Sheni we wrote: "Poiskim mention different traditions on Pesach
Sheni in regards to reciting Tachanun, saying Slichos when it
coincides with sheni chamishi vesheni, delivering eulogies and
fasting.
Talmud
Chulin 129b cites Megilas Taanis that includes Pesach Zeiro (the
Lesser Pesach as Pesach Sheni is also known) in the list of days when
eulogies and fasting is prohibited.
Binyan
Shlomo (quoted in Sdei Chemed 5 p. 375) explains that although the
Megilas Taanis has been in general annulled, Pesach Sheini's
restrictions may remain, as we hope that soon the Bais Hamikdash will
be rebuilt and Pesach Sheni will be reinstated.
Followers
of some Ashkenazi and Lithuanian traditions do recite tachanun and
fast when needed on Pesach Sheni, while Chasidim and Sephardim do not
(Likutey Mahariach, Eishel Avrohom 131: 20, Maharsham 6:32, Yalkut
Yosef p. 649, Nitey Gavriel Pesach 3, et al.)
Horav
Shlomo Millers Shlita opinion is that an individual should
follow his familys tradition when it comes to fasting on a
yortzait on Pesach Sheni."
Horav
Shlomo Miller's Shlit'a opinion is that the same would apply to a
hakomas hamatzeva ceremony. Rabbi
A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 12:42 PM |
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# 2176 A Storm In a Cup?
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Q. What should one do if he is a guest by someone's house, or comes to someone's simcha, and the host makes Kiddush on a small cup of schnapps, as is the Chassidic custom? May one rely on this Kiddush and eat in order to avoid embarrassing the person? One could ask for wine, but perhaps wine is not available or perhaps the person would be insulted.
A. It is common knowledge for people who attend even Chassidic minyanim, that day kiddush on a cup of wine is preferred to using a small liquor cup, and Rebbes most often do so. Therefore, Horav Shlomo Miller's opinion is that likely it would not be offensive or insulting at all, to kindly ask the host for a cup of grape juice if available.
Yet common sense is of the essence, and if indeed the request is seen as discourteous or offensive, sholom bais should prevail. If wine or grape juice is unavailable, a full cup of other chamar medina, such as a fixed (diluted) drink, coffee or tea can be used.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 12:30 PM |
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# 2175 Crash the Party?
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Q. As Pesach Sheini is this Sunday, we invited the whole extended family for a Matza meal and BBQ in our backyard. But the question arouse if you can roast meat, hamburgers and hot dogs on Pesach Sheni, since it is prohibited on the first?
A. Rivevos Efraim (2: 138) and Bein Pesach L'Shavuos (7:14) write that one should be careful when buying meat, not to say that it is for Pesach Sheni.
Rashash (Pesachim 53a) maintains that one should also abstain from eating roasted meat. However, Chazon Ovadiya (2: p. 178) asserts that one can be lenient, but should avoid roasting a complete animal, similar to the Korban Pesach.
Horav Shlomo Miller's Shlit'a opinion is that one can be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 12:19 PM |
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# 2174 The Third Pesach Seder
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Q. I overheard that there an inyan (point) on eating maror and an egg on Pesach Sheni with the matza is that true?
A. Piskei Teshuvos (492: n. 11) and Nitei Gavriel (Pesach 3: 57: n. 14) quote this minhag from Devar Yehoshua, Darchei Chaim Veshalom and others. They add that some Chassidik Rebbes have a minhag to have a "Tish" and celebrate a seder on Pesach Sheni and indeed eat besides the matza, also maror and eggs. They mention that this is the minhag of Chabad, Belz, Satmar, Spinka and others, each with their own particular variations. The point out that in Nad'vorna they drink also four cups of wine.
Horav Shlomo Miller's Shlit'a opinion is that one should maintain his own minhogim and traditions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/17/2019 12:18 PM |
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# 2173 The Moon Flew Over the Trees
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Q. Can you make birchat hailonot by the light of the moon, if you can see the trees clearly? Can you make the bracha if you see them through a window or the windshield of a car?
A. On question 1716 regarding the blessing for the new fruits on the trees at night, when there is light, we wrote: "Although Horav T. P, Frank ztl (quoted in Yain Hatov 1: 48) rules that birchas hailonos should not be recited at night, many Poskim permit when needed and there is enough light to see clearly the budding in the fruit trees. (Tzitz Eliezer O.H. 1: 118 12: 20, Porach Mateh Aharon p. 163, Birchas Yosef 121: 3, Maadanei Daniel 226: 5, Rivavos Efraim (O.H. 6: 458, et. al.)
Horav Shlomo Millers Shlita opinion is similar."
The Rov added that the same applies to the light of the moon.
On question 1712 in regard to reciting a brocho on the tree of a neighbor if you can only see it with binoculars, we wrote: "Ateres Paz (p. 224) quotes Horav O. Yosef ztl that one recites birchas hailonos when observing the flowering fruit trees using binoculars or a monocular tube. Avnei Chen (26: 20), distinguishes between simple straight telescopes and the more evolved instruments that employ mirrors and the reflection of prisms. Pesach Hadbir (224: 10) equally permits their use for the brocho recited on a king.
Horav Shlomo Millers Shlita opinion is similar. The Rov also wrote a teshuva in Maayanei Shlomo (O.H. 77) in regards to different halachos involved in the use of mirrors and lenses."
Obviously the brocho could be recited when the trees are seen see through a window or the windshield of a car.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/16/2019 5:13 PM |
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# 2172 Make Yourself at Home
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Q. An Ashkenazi became frum in Israel and lived there for many years. his nusach tefillah is like the minhag of Israel (sim shalom on mincha of Shabbos, doesn't say v'shamru before shmoneh esrai at maariv on friday etc).
When he moves to America permanently, does he change to the more common Ashkanaz minhagim here, or keep his original minhagai tefillah from Israel?
A. Notwithstanding the accuracy of the examples provided, Horav Shlomo Miller's Shlit'a opinion is that if one is not planing to return to Eretz Yisroel, one should observe the nusach, minhagim and traditions of the community he has joined in Chutz Laaretz.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/16/2019 5:09 PM |
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# 2171 A Shailah on a Knife's Edge
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Q. Can you use a single sharpener to sharpen knives fleishig and milchig? How about giving them to sharpen to a non-Jewish company?
A. On question 655 in regards to the use a metal or stone knife sharpener for fleshig and milchig knifes, and if they require tevilah, we wrote: "Poskim permit using the same sharpening stone or steel for meat and milk knifes and utensils even when used that day (Ben Yomo) and even if the sharpening creates enough heat that reaches the Yad Soledes temperature (about 45C). However they should be clean, but could be slightly wet. (Shevet Hakhosi Y.D. 192 Moriah, year 16: Av: p. 88, quoting Horav Y. N. Karelitz Shlita – Ohel Yaakov 92: n. 72.) They (sharpeners) do not require immersion in a Mikva since they dont come in contact directly with food.
Horav Shlomo Millers Shlita opinion is similar"
In regard to giving them to sharpen to a non-Jewish company, Hagolas Keilim (13: 260) quotes an opinion that does not allow giving knifes to a Gentile to sharpen out of concern that the sharpeners will have a residue from non-kosher meat or fats. However, he points out that, in our times, people regularly give knives to be sharpened when they are clean. Furthermore, he mentions that even in the time of the Rishonim, some Poskim were not concerned about this issue. For example, the Mordechai (Avoda Zara 833), discussing the danger of giving a knife to a non-Jew for sharpening, raises only the concern that the craftsman will use it for his own personal use, not that the sharpening itself is problematic.
Horav Shlomo Millers Shlit'a opinion is that when using a knife sharpening service, care must be taken to clean the knives properly before and after giving and receiving them. Also great precaution should be taken to mark properly the knives, so they will not be exchanged for others.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/14/2019 5:14 PM |
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# 2170 Kindling the Sparks
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Q. Re- last question (2168) regarding Frum people that have a tendency to be machmir on issues that are in fact permitted in Halacha, especially on kashrus shailos. You mentioned the b'al tashchis concerns as well as the Pischei Teshuva that it can involve apikorsus. However, you totally omitted a most important issue and that is the tikun that has to be given and obtained to the Hashem's Creation by using it properly and making a brocho on what is permitted, and it is a crime when it is neglected. Should that not be addressed also?
A. Your complaint is correct, but we concentrated more on the Halacha issues.
Rav Eliahu Dessler ztl in Michtav MElyiahu (2: p. 212) explains well the Kabbalistic principle of nitzoitzos or sparks of kedusha inherent in everything that Hashem created. They are to be found everywhere, even in the most extreme stages of tumah, depravity, immorality, evil, and impurity. His reasoning; if it does not contain a spark of holiness reflecting Hashems presence and potential return to Him, it simply would not exist.
Some compare this principle, to today's understating of the relationship between mass and energy. Namely, every material object contains a distinct and surprisingly immense amount of energy. If it exists it contains energy.
Moreover, Rav Dessler adds, the function and purpose of the Torah, mitzvos, brochos and tefilos we were ordained to observe and perform, is to bring a tikun, that is to extract and elevate those nitzoitzos and fix the world Hashem created. That was the reason why we were enslaved in Mitzraim. However, once those nitzoitzos were released, we left and we are not to return there. That is also the purpose of golus and all exiles and the intention of the future final Geulah.
Furthermore, they explain, the greater the depth of tumah was, the more elevated will be the resulting tikun obtained. That is why the heights reached by baalei teshuva are greater than the ones that can be achieved by even the greatest of primary tzadikim.
B'nay Isoschor (Chodesh Ador 2: 7: p.95) describes well the principles of Cabbala and the Arizal involved. He mentions the case of a prohibited piece (of meat) that became annulled in sixty parts or in a majority, as required, and now became permitted. The reason is that in His great wisdom, Hashem wants that the "nitzutz" of kedusha or spark of holiness hidden in that prohibited piece should become permitted and elevated.
However, as Horav Shlomo Miller's Shlit'a answered on the prior question, you seldom have well defined, black and white situations and other facts and doubts may also have to be accounted for, so there may be place and reason for being machmir. Once there is a valid reason to be stringent, just as one is not concerned then anymore for the ba'al tashchis prohibition, one should not be concerned for the nitotzois.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/14/2019 5:13 PM |
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# 2169 Permitting to Permit the Permitted
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Q. Kevod Horav. Many Frum people have a tendency to be machmir on issues that are in fact permitted in Halacha, especially on kashrus shailos. They argue that once any question was raised you have to dispose of the food, and it is not "glat" or "mehadrin" anymore, even when it is obvious that it is permitted. Why isn't being stringent prohibited since it involves the prohibition of b'al tashchis? Moreover, doesn't the Pischei Teshuva say that if you are machmir on something permitted you can be guilty of apikorsus?
What is Horav Miller's position on this?
A. Dovev Meishorim (2: 16) maintains that whenever there is a doubt if a mitzva, even a Rabbinical one was complied with and the mitzva is repeated, there is no b'al tashchis prohibition involved since there is a use to that destruction. He therefore explains that when an avel is in doubt whether he should rent his clothing or not, he should do the keriah, even when it involves the destruction of good clothing. Although, the mitzva of keria is only Rabbinical and the prohibition of b'al tashchis is Biblical, it does not apply when there is a reason to destroy.
However, Maharal Tzinz (5) rules that if there is a doubt on the reality of the mitzva or prohibition involved, one is obliged to spend time and effort to check out properly the truth and not discard the items or food involved, out of a desire to expedite and hasten results, save time. or avoid work and exertion. All due to the prohibition of b'al tashchis.
He thus explains that when possible one waits on doubtful chometz found during Pesach and covers it with a vessel, until the status is confirmed and proceeds to destroy it.
Indeed, Pischei Teshuva (Y.D. 116: 10) quotes Soiles L'mincha and Toras Haoshom that one who is stringent on something that is clearly permitted such as bitul beshishim, or the annulment of prohibited items, may be indulging in heresy and apikorsus.
See question 49 in regards to separating challah, where we wrote: Horav Shlomo Miller Shlita advises to place a small piece of dough (more or less the size of todays olive — more than that could create a problem of baal-tashchis, or unnecessary destruction of food), into the oven.
See also question 2033 in regards to the prohibition of consuming wine or drinks left uncovered, where we wrote: "In sefer Shaarei Torath Habais p. 313, after mentioning that the Gaon of Vilna and the Chazon Ish were stringent, and it is indeed a quality of Chasidus to do so, however it is not for everyone, and if someone is unaware of the details of this Halacha, he should not be stringent and discard good usable food or drink, because of the inherent prohibition of bal Tashchis which is more severe."
Horav Shlomo Miller's Shlit'a opinion is that you seldom have well defined, black and white situations and other facts and doubts may also have to be accounted for, so there may be place and reason for being machmir.
Horav Aaron Miller Shlit'a added that following the correct, but lenient letter of the law, may cause a person, or those following him to assume that it always applies, and that may turn out to be incorrect. Therefore, it may be wise to be preventive and stringent.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/10/2019 7:00 PM |
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# 2168 Better Late than Whoever
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Q. If one usually davens at a later maariv minyan (follows Rabenu Tam's time), should he preferable change during the sefira weeks to an earlier minyan (before Rabbenu Tam's z'man)?
A. Horav Shlomo Miller's Shlit'a opinion is that it is preferable to maintain the accustomed later minyan.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/10/2019 2:47 PM |
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# 2167 A Lonely Early Count?
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Q. Is it better to count sefira by oneself soon after the zeman begins to do zerizin makdimin and temimos, or wait until one davens maariv with a minyan later on?
A. Beer Heitev (489: 2), Chok Yaakov (ibid, 16), Chayei Adam (: 17), quotes from Sh'loh (P'sochim 3b) that on the onset, like other mitzvos, one should count sefirah "berov am" with the many, together with the tzibur. Additionally, this echoes the harvesting of the omer, that was also done very publicly and with the attendance of many.
However, Mishna Berura (489: 2) mentions to count early in the beginning of the (first) night, in order to comply with temimos or counting complete weeks requirement. Delaying for later would be a 'less full' counting and it applies also to the rest of the nights (Siddur Yaavetz, Shulchan Aruch Horav ibid. 3), Others also quote that the principle of "zerizin makdimin" or complying with a mitzva the earliest possible. (Mor Uketzia ibid.)
Nevertheless, Poskim (Minchas Yitzchok (9: 56; 2), Igrois Moshe (4: 99), Shevet Halevy 6: 53 and others), write that if one usually davens at a later ma'ariv minyan, one should count sefira at that time together with the tzibur. Three reasons are quoted. As already mentioned, the benefit of complying together with the many. The fact that m'aariv and k'rias shema are more common and usual mitzvos (todir) and therefore they preempt sefira. And the reality that since sefira is not that common, one may come to forget and neglect it.
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 5/10/2019 2:44 PM |
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# 2166 Pay The Consequences
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Q. In the case where one knocked down a chametz bottle in a (liquor) store, (see question 2156), and the management is demanding that one pay for it, what should he do?
If the management (short of help) offers that if he helps in the cleanup he will be exempt of pay, can he accept?
A. Horav Shlomo Miller's Shlit'a opinion is that if the store charges for negligence in braking the chometz bottle (see question 2156), it should be paid even during Chol Hamoed Pesach.
However, he cannot accept to help in the cleanup of the broken chometz, as he will benefiting from the work done on chometz.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/10/2019 2:25 PM |
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# 2165 No Partisan to the Simcha of Nisan?
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Q. I'm a yeshiva bochur and my parents asked me and my siblings to attend with them and my Holocaust surviving grandmother to a Yom Hashoah act, that takes place in Chodesh Nisan. I know it is very important to them. Should I go?
A. Horav Shlomo Miller's Shlit'a opinion is that if your attendance is indeed of great importance to your parents and they will be pained if you don't attend, it is permitted, even during the joyful month of Nisan, when Halacha dictates that avelus, acts of grief and mourning should be avoided.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/10/2019 2:12 PM |
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# 2164 In Some Measure...
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Q. Shulchan Aruch 505, 4, says that on Yom-Tov one may measure spices when he is cooking in order not to over-spice the food. Would this also apply on Shabbos if someone is making something like salad dressing which is permitted to make on Shabbos, may he also measure the spices in order not to over spice the food?
A. Piskei Teshuvos (606: 2) mentions that in our days it is uncommon and unnecessary to measure salt and spices with professional or analytical measuring instruments when home cooking and it is a longstanding custom to evaluate by simple visual assessment, therefore, these instruments should not be used even on Yom Tov. However he adds, that common spoons and cups, that are not primarily made for measuring, are permitted. So are baby bottles and cups that have measurement lines, but are not used primarily for measuring.
Horav Shlomo Miller's Shlit'a opinion is that so are baby bottles and cups that have measurement lines, but are not used primarily for measuring. The Rov added that the same would apply on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/10/2019 1:56 PM |
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# 2162 Selling Point II
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Q. I assume the answer (on question 2138 that "dry flour that did not come in contact with water Poskim are lenient" and permit its inclusion in the chometz sale). is referring specifically to flour of which the grains were moistened or washed before grinding, because if the flour was ground from grains which were always dry, it shouldn't even be a leniency.
A. The above refers to the common unsupervised flour readily and ordinarily available in the market place. Although sold as always being dry, those source grains could have been made wet after harvesting by the rain in the field, or the condensation, leaking, washing etc. during storage and grinding. Therefore, the leniency for sale is required.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/10/2019 1:36 PM |
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# 2161 An Answer of No Answer
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Q. What is one to do when taking a multiple-choice test and the answer that the test maker wants is kefira? May one fill out the bubble on the check-box corresponding to that answer even though it is kefira? There is no way to make comments on the check-box because the computer will not accept it.
A. Horav Shlomo Miller's Shlit'a opinion is that in principle one should avoid taking part in a course, class, lecture or test that involves kefira and heresy.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/8/2019 2:53 PM |
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# 2160 An Early Education
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Q. My son is of the age of chinuch, can he count sefirah with a brocho before the zeman, since his bed time is before the zeman?
A. Shaarei Teshuva (489: 20) writes that a minor who has reached the age when he can understand what sefira is, should count and recite a brocho.
Mibeis Levy (p. 84) and others mention that he should not count with a brocho before the zeman.
Yad Besfiras Haomer (23: p. 51: n. 2) quoting Horav N. Karelitz Shlit'a mentions that if the minor goes to sleep before the zeman, he should rather count during the day without a brocho.
Horav Shlomo Miller's Shlit'a opinion is that it means he should count the next day in the morning without a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/3/2019 7:21 PM |
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# 2159 Clean-Up Operation
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Q. Can an elderly patient wearing a diaper put on tefilin when he is wet?
A. On a similar question (442), regarding a patient hospitalized and wearing diapers, if he is allowed to listen to Torah tapes or Jewish music we wrote: "Mishna Berura (78: 3) rules that if a dry outer garment covers the urine damp inner clothing, one is permitted to read the shma and recite tefilos. Certainly one is allowed to listen to Torah tapes and music that contains pesukim. Nevertheless, at the time the patient is urinating he should stop his prayers or learning.
However the above does not apply to feces even if they are covered, as they are not absorbed by the diaper, (O.H. 76: 5, Mishna Berura 18), therefore the patient would have to be cleaned properly before praying.
Horav Shlomo Millers Shlita opinion is that when visiting the ailing and praying in front of them or talking divrei Torah to them, you do not have to be concerned perhaps they soiled themselves, unless there is a prevalent odor."
In regards to donning Tefilin the Rov maintains that greater care should be taken to ensure that no feces are present, and the patient should wear them immediately after being cleaned and changed and preferable only for a short time.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/3/2019 2:01 PM |
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# 2158 Fall Short - Short Out
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Q. If someone davens maariv in a minyan that is too fast, and he can't say the complete "Baruch Hashem Leolam" before beginning the amida betzibur, should he omit some or all of the psukim and just continue with the bracha of Yiru Einenu at the end? Or should he omit the complete addition that in other nuschaot is also excluded?
A. Horav Shlomo Miller's Shlit'a opinion is that the added section of "Baruch Hashem Leolam" before beginning the amida, has to be said complete or not at all. If one will not be able to begin the amida together with the tzibur, it should be totally omitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 5/3/2019 1:49 PM |
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Important Numbers
