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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2108 Fixed Blessings
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Q. If one accidentally said a wrong bracha and he wants to fix it, but he is not sure if it is within toch k'dei dibbur, or it's too late, what should he do?
Can someone say the correct bracha using the name Rachmana instead?
A. On question 803 we wrote: "Poskim disagree if when someone is in doubt if he has to recite a brocho or no, (He may not remember if already said or no, or if is in doubt if he ate the right amount) if one should recite the blessing in Aramaic or any other language.
Some (Maharsham 1: 205, Rav Poalim O.H. 3: 7, Pnei Yehoshua – Brochos 12a) maintain that one may recite and there is no prohibition on mentioning Hashem’s name in vain. Aruch Hashulachan ( O.H. 202: 3) adds that one should then keep in his mind that if he is liable to recite the brocho, his intent is so. If not it is to be only a praise.
However Rabi Akiva Eiger zt”l (M. K. 25) maintains that since for the purpose of oaths and promises, Hashem’s names in other languages are valid, one equally transgresses, if they are said in vain. Similar opinions are the Ran in beginning of Nedarim, Chavas Daas (Y.D. 110, Emek Hashaila (Yisro Sheilta 53: 2), Kaf Hachaim (167: 70), Pischei Teshuva (Y.D. 328, 1), Igrois Moshe (O.H. 4: 40: 27)
There are disagreements as to what the opinion of the Chasam Sofer is (See Maharam Shick – Sefer Hamitzvos 69, Shem Mishimon Y.D. 24).
Horav Shlomo Miller’s Shlit”a opinion is that one should not say the full brocho in Aramaic or other languages when in doubt if he recited a brocho after eating. However, one may recite it without mentioning the Rach-mana name, but he should include Malka Dealma (King of the Universe) in the blessing.
The Rov mentioned that one may construct a brocho using the posuk we recite in Vaiborech Dovid, during Shacharis; "Boruch Ato Hashem Elokei Yisroel Ovinu, Meolom Vead Olom." Although, one is not yotze using this form, as it is not the established nusach established by our sages for brochos; after the fact it is a shevach or praise to Hashem.
The Rov added that in our present case, one should eat a bit of the food in question so the brocho recited should not be lebatalah or in vain. For continuing eating, he may wait until he becomes liable by hesech hadaas to a new brocho or finds a product with the same required brocho that was not on location before.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 4/2/2019 1:46 PM |
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# 2107 Lost in the Wash?
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Q. If you touch new shoes that were never worn, or shoes in a store do you require netilas yodaim?
A. Shulchan Aruch Horav (128: 27) quotes Magen Avraham that the reason for washing hands when touching shoes is due to the ruach ra'a that rests on them. Otzros Yaakov (p. 110) argues that this may result in having to wash even for new shoes. Orchois Chaim (14) quoting Meorei Ohr, has a similar view.
However, Mor Uk'tzia (Toldos 17). Kaf Hachaim (4: 71), Yofe Leiv (1: 4: 21), Taharas Yom Tov (11: p. 125), Yalkut Yosef (4: 49), and others rule that no netilas yodaim is needed.
In regards to touching shoes in a store, Shevet Hakehosi (4: 2) maintains that since other people have also tried them on and walked with them, one should wash hands, while Shearim Hametzuyanim Behalacha (2: 9) explains that since one who tries them on, is not doing so for the pleasure of wearing them, but rather to measure and examine them, that is not defined as wearing shoes.
Horav Shlomo Miller's Shlit'a opinion is to be lenient in need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/27/2019 12:05 AM |
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# 2106 Stepping Into a Dead Man's Shoes
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Q. A recently deceased relative left a number of shoes that she never wore in life. Can they be used or given to the needy?
A. On question 1780 we wrote; "Rabi Yehuda HaChosid writes on his Tzavaha (See Sefer Chasidim 454) not to wear the shoes of a deceased, and also not to donate them to others. Although Igrois Moishe (Y.D 3: 123) quotes that there are those who assert that it applies only to shoes made from an animal or a human that perished from a possible contagious disease, however, the minhag is to abstain from all.
There are Poskim that maintain that it only applies to the shoes that were worn at the time of death (Atzei Halebanon Y.D 46, Yalkut Yosef Avelus p. 385) or at the time the niftar was already ill. (Sheilas Shmuel 74, Mishmeres Sholom 60). Others maintain that it applies only to shoes worn during the thirty days prior to the death (Gesher Hachaim 1 p. ).
See Chashukei Chemed (Yebamos 104a) in regards to pidyon or the redeeming of these shoes as well as donating them to the needy, while the dying patient is still alive.
Mishpetei Uziel (9: 45) permits wearing shoes that were not used by the deceased.
Horav Shlomo Miller’s Shlit'a opinion is that one should follow the minhag and tradition of his family or community."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/27/2019 12:04 AM |
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# 2105 Life Out of One's Car
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Q. Electric cars have become in recent years very efficient and as fast as the ones driven by gas. Since when driving a common gas consuming car during Shabbos one commits a constant repetitive Torah prohibition, while an electric one is at worst only rabbinical, should not Hatzala groups use electric cars?
A. Poskim disagree if one transgresses a Biblical prohibition when driving an electric car. In question 1327 we wrote: Many Poskim maintain that using an electric device that does not produce heat is only a rabbinic prohibition. See Hachashmal Behalacha Ch. 5, Yabia Omer, O.H. 7:36, Minchas Yitzchok 3: 23. et. al. However, Chazon Ish, O. H. 50:9, maintains that completing a circuit constitutes a biblical prohibition.
On question1328 in regard to we wrote using an electronic key-card on Shabbos, we wrote: Besides the known opinion of the Chazon Ish, that activating an electric circuit is boneh and constitutes a Biblical prohibition, there are different views and opinions in the Poskim.
Beis Yitzchok (Y.D. 2: 31: index) and others maintain the proscription of closing and activating an electric circuit is molid (Making changes to an object or substance. Creating a new entity on Shabbos). He writes: Creating a current flow (molid zerem) is rabbinically forbidden because in doing so one has created something new – a functioning appliance. (See Minchas Shlomo pp. 71-74; Tzitz Eliezer 1:20:10, Tz'lach Hachadash, Kuntres Acharon 1).
Poskim also assert that activating any electrical equipment involves “makkeh bepatish,” literally, striking with a hammer; an act of completing an object and bringing it into its final useful form. These Poskim cite as precedent those who prohibited winding a watch for this reason. (Chazon Ish, O. H. 50: 9; Mishp'tei Uziel 1: 13; Tzitz Eliezer 6: 6; Edus Leyisarel (Rabbi Y. E. Henkin) p. 121. (Rabbi Henkin states that perhaps only a Rabbinic prohibition is involved. The prohibition of metaken mana, is a sub-prohibition of makkeh bepatish).
On question 1125 we wrote: "When electricity is used to make a filament glow and give light or to provide heat as in stove burners or the like, most Poskim maintain that one transgresses the biblical prohibition of ma'avir (kindling – Achiezer 3: 60, 4: 7, Beis Yitzchok Y.D. 120 – 125, Minchas Shlomo 12, Meorei Haeish, Yesodey Yeshurun – Maavir, et.al.). Others call it mevashel – cooking (Chazon Ish 50: 9). A few maintain that it is only rabbinical since even when the metal gets heated and burns or when it glows, it does not get consumed.
When no light or heat is produced, some still maintain that the Torah prohibitions of bonneh (building) apply, since the closed electrical circuit binds together the different components of the appliance or electrical device (Chazon Ish 50: 9). Another biblical prohibition considered is tikun mono (finishing the making of a utensil), since without the electrical power being applied the devise is non-functional and useless. However, other Poskim are lenient and may permit the use of electrical circuitry in cases of need such as in hearing aids or similar (Igrois Moishe O.H. 4: 85, see next question). Some Poskim (Beis Yitzchok Y.D. 1: 2) also assert that one transgresses on the rabbinical proscription of molid (bringing about any creative change in an item).
Horav Shlomo Miller's Shlit”a opinion is that in most cases activating any electrical circuitry, even when no heat or light is created, besides the rabbinical prohibition of molid, should be considered at least as a sofek deuraisso, or doubtful Torah prohibition because of the tikun mono involved".
In our case, Horav Shlomo Miller's Shlit'a opinion is also that blankly advocating the use of electric cars on Shabbos by Hatzalah, may create the erroneous image for some, that they may be actually permitted, causing eventual widespread chilul Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 5:38 PM |
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# 2104 With the Best of Intentions
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Q. Someone who volunteers daily for meals on wheels delivery of kosher meals to the sick and needy and also donates daily to a pushka of tzedaka for the poor, if he does that also in Purim does he keep the mitzva of shalach manot and matanot laevyonim without having special intention? Is one obliged to tell him to have kavana for the mitzva during Purim?
A. On question 363 regarding intention on social mitzvos we wrote: Horav Shlomo Miller Shlit’a pointed out that in regards to Kavanah in Mitzvos, there is a difference between the commandments Ben Adam Lamakom, or the ones that involve only complying with the will of Hashem and the ones that additionally benefit others or society too. On the former you need intention, on the latter, it is generally accepted that after the fact you comply with the Mitzvah even if performed without intention, as the benefit was done nonetheless.
The following Poiskim maintain a similar view; Ahavas Tzion , drush 10 in the name of his father the Noda B’eyehuda, Yabia Haomer Y.D. 6: 29, also Chida in Pesach Einaim in regards to Tzedakah and Ridbaz 3: 441. (See also Yosef Ometz 13).
However, Bais Halevy (drush 1), disagrees in regards to Tzdakah and Binas Simcha p. 144 compiled an extensive list of Mitzvos Ben Adam Lechavero that he considers require Kavanah. Chofetz Chaim in Ahavas Chesed (23) also maintains a similar opinion. And in Mishna Berurah (695: 4) quotes P'ri Megadim that one may require intention for complying with shalach monos and matonos for the poor.
Horav Shlomo Miller's Shlit'a opinion is that on social mitzvos the kavanah for mitzva is not esential.
However, the meals provided may be the donation of other people who paid for them and the monies placed on the pushka may not reach the needy during Purim, so he would not comply those mitzvos even with intention.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 4:08 PM |
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# 2103 Don't Gum Up the Works
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Q. My child wants to know if one is yotze shalachmones by giving a box of chewing gum?
A, On question 1749 we write that contemporary Poskim disagree whether a blessing must be recited before chewing gum. Many maintain that since Shulchan Aruch (O. H. 202: 15) rules that; “One recites shehakol on sugar, and shehakol is also recited when sucking sweet sticks.” Since sugar or other sweetening and flavoring agents are sucked and swallowed when chewing the gum a shehakol should be said. (Igrois Moshe, O.H. 2: 57, Yabia Omer 7: 33, 9: 108, Or L’Tzion 2: 14: 8.
However, Horav Shlomo Miller’s Shlit’a opinion is that chewing gum is not considered an eating act and no brocho is recited.
In regards to mishloach monos, where actual food is required to be gifted for consumption at the seuda, likely all agree that one does not comply by giving chewing gum
Horav Sh'muel Kamenetzki Shlit'a (Kovetz Halochos 17: 8) writes that when giving a candy such as a lollipop, one complies with shalach monos only if it is given to a child, who would likely appreciate it.
However, giving a full box of small chocolates is good for any age.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 4:01 PM |
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# 2102 Experience the Best Teacher
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Q. A teacher that receives shalachmonos from her students during Purim, and when receiving her shalachmonos returns also to them, does she comply with the mitzva by giving to children? Does her husband also comply?
A. Poskim disagree if one complies with shalach monos given to a child. Sheilas Yavetz (1: 102, 2: 68), Ben Ish Chai (Tetzave 16), Kaf Hachaim (694: 12) and others maintain that a child is not included in the term "re'ehu" or friend mentioned in this mitzva, therefore one does not comply with the mitzva. However, Aruch Hashulchan (ibid. 18) asserts he is included. (Orchos Chaim remains in doubt).
Horav Shlomo Miller's opinion is to be lenient. The Rov also maintains that the husband complies with his wife's giving of shalach monos, since it is after all his property also.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:54 PM |
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# 2101 Read His Lips?
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Q. If someone reads the megilla for an elderly person who may not be able to concentrate for the complete reading, should he ask the elder to read with him from the megilla?
A. Horav Shlomo Miller's Shlit'a opinion is that it is not recommended for the elder to read aloud as he may make mistakes, besides he is also not listening then to the voice of the reader, but rather concentrating in his own mistaken reading. It is better to tell him to read with his eyes and listen well to the voice of the reader.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:48 PM |
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# 2100 Water in Deep Water
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Q. Can one be yotzi mishloach manos by giving a soda bottle? How about an expensive plain mineral water?
A. Horav Shlomo Miller's Shlit'a opinion as well as other Poskim is that one does not comply with any kind of water drinks, even carbonated and expensive mineral water. However, flavored and colored soda such as coke is acceptable. (See similar in Yebakshu Mipihu).
In regards to carbonated transparent but flavored water the Rov's opinion is that one should avoid sending water bottles.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:44 PM |
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# 2099 The Purim Baby Bottle
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Q. Can one be yotzi mishloach manos if one of the items is a small bottle of grape juice (about six oz.) or is this too small?
A. Poskim maintain that one should send at least a kezais (28g.) of solid food, and a revi'is (86 cc) of liquids to comply with this mitzva (Eishel Avrohom, Aruch Hashulchan 695: 15). Tzitz Eliezer (14: 65) asserts that three egg-fulls of solid food (3 x 57 = 171g.) are required. Others opine that when hard liquor is given, a small 50cc bottle suffices.
Some Poskim argue that it depends on the wealth and position of the giver and the receiver, since the gift should after all, be the promoter of friendship and not insult. (Biur Halocho ibid. quoting Chaye Adam).
Horav Shlomo Miller Shlit'a opinion is that at least one of the shalach manos should be the large shiur. On the others, if they are at least becoming and decorous for the sender and receiver a smaller amount can be send.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:39 PM |
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# 2098 There is Truth in Wine?
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Q. Can one be yotzi mishloach manos by giving two kinds of wine? What about wine and grape juice?
A. Some Poskim opine that drinks should not be used as mishloach manos (Afarkasta De'Aniya 25, Orchos Chaim 112). Beis Yitzchok (Megilla 7a) asserts that solid food together with a satisfactory liquid such as wine, is acceptable. However most Poskim follow the opinion of the Mishna Berura (695: 20) who maintains that since drinking is part of eating, sending two kinds of wine would be correct. (See Piskei Teshuvos 695: n. 41)
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 3/22/2019 3:35 PM |
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# 2097 Purim Toil
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Q. I'm an accountant so this is my busy time of the year in this country. I always tried to avoid working on Purim. Can I work during the night after the reading of the megillah?
A. Biur Halocho (696: 1) quotes P'ri Megodim saying that the proscription of working on Purim applies only during the day and not at night. However, Yeshuos Yaakov (690: 6) and Chassam Sofer (195) maintain that the night is included in the ban.
Horav Shlomo Miller's Shlit'a opinion is to be lenient in need. (See similar opinion from Horav Shmuel Kamenetzki Shlit'a in Kovetz Halochos 6: 4).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:30 PM |
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# 2096 Know This about "Ad Delo Yoda"
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Q. If one sends his shalachmonos or the gifts to the poor via a shaliach, and at the time of delivery the sender was already at a stage of "ad delo yoda" or asleep, does he comply with the mitzva?
A. Horav Shlomo Miller's Shlit'a opinion is that if the sender has not reached the stage of being "drunk as Lot" he will comply with the mitzva of sending manos. He may comply also, when asking the delivery agent or shaliach, to have in mind when he gives him the shalach manos, to accept them in behalf of the recipient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:24 PM |
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# 2095 Magnanimous Anonymous
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Q. If one sends shalachmonos and forgot to put a senders card, it fell out or he simply wants to send it anonymously, is he yotzeh?
A. Poskim mention two main reasons for the mitzva of mishloach monos. Trumas Hadeshen (111) maintains it is for the purpose of all having the necessary food available to comply with the Purim seuda. However, Manos Halevy asserts that it is to increase and support friendship and peace.
If one complies when sending them anonymously, would seem to depend on which is the most compelling reason; and indeed Poskim disagree.
Rema (695) rules that if the receiver does not want to accept the shalach manos or returns them, the sender still complies with the mitzva. It would seem that he supports the second reason. However, Mishna Berura (ibid. 24) quotes opinions that disagree (P'ri Chodosh and Chassam Sofer).
Horav Shlomo Miller's Shlit'a opinion is that the sender does comply with this mitzva after the fact.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:07 PM |
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#2094 Club the Kiddush Club?
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Q. If someone davens every Shabbath in a minyan that finishes late (after chatzos), and therefore, due to his medicinal needs, he privately makes a fast kiddush after shacharis and eats just a kezais mezonos. Can he do so on Parshas Zachor, since in this day it is a mitzva of the Torah and one shouldn't eat before?
A. Shulchan Aruch (O.H. 652: 2) rules in regards to the mitzva of lulav on the first day, that one should not eat before complying with a mitzva of the Torah. Nitei Gavriel (Purim 19: 9) asserts that the same applies on Shabbos Parshas Zachor, and one should not eat more than an "achilas arai" or a transient small amount.
Similarly, Mishna Berura (ibid. 7) maintains that in need, one may take a taste. He adds, that if he will be reminded of the mitzva to be done, he may also be lenient.
Piskei Teshuvos (ibid. 4) defines "achilas arai" as less than a beitza (an egg-full, about 56g), equal to two kezaisim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/16/2019 9:27 PM |
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# 2093 Keep It Under Your Hat
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Q. A person is walking in the public territory on Shabbos. He stops. He puts his hand in his pocket and - whoops - there is a pocket siddur in his pocket. What should he do? Drop it on the ground? No makum patur nearby. And to make matters worse, it is also raining copiously and if left outside the shemos on the siddur will likely be damaged. Should he place it under his hat?
A. Shulchan Aruch (O.H. 301: 43) rules that if one finds a Sefer Torah in a field during Shabbos and it can become damaged by the falling rain, he should wrap himself with it and then cover it with an overcoat and thus bring it to town. Mishna Berura (ibid. 160) explains that the honor to the Sefer Torah is protecting it from damage by the rain. Piskei Teshuvos (301: n. 361) mentions that the above applies to all sifrei kodesh.
Horav Shlomo Miller's Shlit'a opinion is that he should carry the siddur less that four amos and stop each time until he finds a covered and protected makom petur. There is an added vantage to carry it under one's hat.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/15/2019 12:16 PM |
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# 2092 Carry On
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Q. If little pieces of food that usually require flossing are stuck in the mouth and teeth after eating, can he go out with them to the street if there is no eruv?
What if one has a loose tooth or a filling, that will likely fall soon, can he go out to the street?
A. Minchas Yitzchok (5: 38) Minchas Shabbos and others maintain that one should preferably rinse the mouth after a meal, before exiting to a reshus horabim on Shabbos.
Oz Nidberu (7: 43), R'S'Z Auerbach zt"l quoted in Shemiras Shabbos K' (18; 8) asserts it is unnecessary, and it is only an issue if the food particles between the teeth are bothersome or are unseemly, otherwise they are considered as part of the body.
Poskim above are also lenient in regards to loose teeth and fillings that are still attached even if they are bothersome and will soon be extracted or become detached. (Piskei Teshuvos 303: 5). Rivavos Efraim (3: 221) permits having a piece of a cotton-wool ball recommended by a dentist on a tooth, if it stays in place.
Horav Shlomo Miller's Shlit'a opinion is also to be lenient, as we don't usually carry in a Biblical public domain.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2019 10:45 PM |
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# 2091 Spit it Out?
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Q. How concerned does one need to be about walking on Shabbos in a busy street, with an accumulation of saliva and phlegm in his mouth that he has to spit out. Can he continue walking in a reshus horabim until he finds a proper place to spit it out, that will not create a chilul Hashem?
A. Shulchan Aruch (O.H. 350: 3) rules that if spittle has accumulated in one's mouth and one is ready to spit it out, one should not walk with it four amos in a public domain, or carry it on one's mouth from ine domain to another. Mishna Berura (ibid. 12) quotes Eliahu Rabboh asserting that it applies only if the spittle has been swiveled and turned over already in one's mouth, and it is ready to be expectorated.
Horav Shlomo Miller's Shlit'a opinion is that if one is already on the move, he should continue until he reaches an appropriate makom petur where it can be properly discharged.
If one is at rest then he should try to walk less than four amos until he finds a place where he can discreetly spit it out.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2019 10:43 PM |
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# 2090 The Chicken Came Home?
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Q. A friend's wife does not usually prepare supper for her husband. Therefore, he takes care of his own supper by eating in yeshiva or elsewhere. One day, he comes home and his wife has prepared a beautiful milchige supper for him. However, due to not expecting this, he ate a piece of chicken prior to coming home. He still has to wait almost six hours before it will be permitted to eat milchigs. May he eat the supper now? Wait a lesser time? Or should he offend his wife by not eating what she worked hard to prepare?
A. Horav Shlomo Miller's Shlit'a opinion is that it would not be permitted for the husband who had some chicken, to partake on a milchig supper before the amount of time he usually waits has transpired.
Although we do find that sometimes it is permitted to do something usually proscribed, such as omitting the truth for the purpose of keeping the peace, it does not apply necessarily to all other prohibitions.
The correct advise is that the husband should nicely and respectfully explain the reason why he cannot partake on the milchig parts of the meal. There are other ways to compensate a spouse for the efforts done and maintain sholom bais.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 3/12/2019 1:58 PM |
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# 2089 Cut a Break
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Q. In a case that Rosh Chodesh falls on Thursday and Friday, is one to get a haircut and cut nails on Wednesday? Due to Rebbe Yehuda Hachassid's will.
A. Mishna Berura (260: 7) mentions that there are places where they do not shave or cut nails during Rosh Chodesh even when it coincides with Erev Shabbos, since it is the tzava'a and order of Rabi Yehuda Hechosid.
Most Poskim maintain that it applies to both days of Rosh Chodesh, however Yad Efraim is lenient on the first day of Rosh Chodesh and Eishel Avrohom (417) on the night of Rosh Chodesh. However, Kaf Hachaim (ibid. 12) opines that the proscription begins from the time of the molad, even when it is Erev Rosh Chodesh.
Maggen Avrohom and Eliahu Rabba, (260: 8) write that the tzava'a applies only to cutting the hair, other Poskim assert that it includes cutting nails also, as mentioned above, and when Rosh Chodesh is two days they should be cut on Wednesday (Elef Hamagen 12, and others).
Horav Shlomo Miller's Shlit'a opinion is that when in need, if the nails are too long, they could be cut on Erev Shabbos Rosh Chodesh, if they were not cut before.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/12/2019 1:35 PM |
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Important Numbers
