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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1910 Shtick Or Treat
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Q. A meshulach from Israel, staying in my home went collecting last night (Halloween). He approached a house with a mezuza and a woman (possibly a babysitter) gave him a bag of candies (kosher). Can he eat them?
A. Quoting question 1485; "We have some Modern Orthodox neighbors that let their kids join the others in the block (many Jewish) and go around collecting candies on Halloween, is that permitted? Should we advise them not to do it? Can we give children that ring our bell candies?"
To what we answered: "Halloween is a shortening of All Hallows’ Evening, also known as Allhalloween, or All Saints’ Eve, is a festivity observed in a number of countries on 31 October, the eve of the Western Christian feast of All Hallows’ Day. It begins the three-day observance dedicated to remembering the dead, including saints (hallows), martyrs, and all the faithful departed.
It is widely believed that many Halloween traditions originated from ancient pagan Celtic harvest festivals, particularly the Gaelic festival Samhain, and was Christianized as Halloween by the early Church. Today’s Halloween customs, are a combination of Celtic, Roman and Christian holidays. In essence, Halloween is not a secular holiday.
Halacha prohibits celebrating gentile holidays. (Remah Y.D. 178: 1). Even though some gentile holidays today may not considered idol worship, the law which commands us not to behave in the customs and manners of the gentiles, still applies.
Therefore, Horav Shlomo Miller's Shlit'a opinion is to refrain from letting children join others on their Halloween traditions. However, if there is an issue of chilul Hashem, the Rov maintains that you may give candies to the children that visit you."
Nevertheless, the Rov opines that in our case the meshulach, may keep the bag of candies given to him, and it is not considered as a "matan betous" or a mistaken gift. The reason is that after all it is only a small token gift, that people really don't mind giving to all, especially in our case that the givers seem to be Orthodox Jews.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a.
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Posted 11/2/2018 12:14 PM |
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# 1909 Standing by the Falling Ill
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Q. Someone suffers from epileptic attacks or seizures that make him totally unconscious and unaware of his surroundings, he usually recovers after a half an hour, but has no recollection of what happened. If that happened in the middle of a meal does he have to wash again and make hamotzi?
Is it considered like falling asleep for the purpose of making birchas Hatorah?
A. Mishna Berura (47: 22) writes that the ruling of Shulchan Aruch that even after a lengthy interruption in learning Torah, as when one goes to work during the day for many hours, he does not have to repeat Birchas Hatorah when he learns again, applies even when there was no original intention to return to learn. Poskim explain that the reasons are, firstly, that all the needs that a person takes care off during his day are mostly necessary for being able to continue learning Torah. (Maagid Taaluma - Brochos 11b). Additionally, all activities in our life including eating, sleeping or attending other bodily necessities, are ruled by Halacha and the mitzvos of the Torah. Therefore, one does not disassociate or is "masiach daas" from the Torah study while doing them. (Mishna Berura ibid.).
However, Poskim debate whether the above applies also to someone who temporarily looses cognition and is not in control of his mind (Itim cholim veitim shoteh), since at that time he is totally unaware and in a state that lacks any perception and reason. (Eretz Tzvi 1: 18, see Piskei Teshuvos 47: n. 109 regarding one who looses consciousness due to severe drinking).
Horav Shlomo Miller's Shlit'a opinion is that if the attacks are common and expected, he should not repeat the brocho.
However, if the seizure occurs in the middle of a meal, after one recovers he can recite birchas hamazon, if still within the time of digestion. If one desires to continue eating one should wash hands again, eat a kezais of bread with a brocho, before returning to the meal and reciting birchas hamazon.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/1/2018 5:07 PM |
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# 1908 The Matzav of a Matzeiva
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Q. Whom do you ask about minhagim? I recently saw many tombstone inscriptions from Bratislava (Pressburg), and all mention the mother’s name and not the father. I’d like to know the source & origin of the minhag (I think the rationale is that in the olam harmed one must be certain, something possible only about the mother).
Pressburg was heavily influenced by the Chasam Sofer, so I wonder if he is the source?
Thank you.
A. Betzel Hachochmo (3: 91) indeed mentions that in Pressburg and adjacent places the minhag is to mention the mothers name not only in the matzeivos, but also in the resulting prayers for the niftar. One reason he provides is that when praying one may want to stress the truthful and certain identity of the departed, which is stronger when related to the mother. Gesher Hachaim (1: 31: 2: 14) mentions that Sepharadim have the minhag to mention the mother's name as opposed to Ashkenazim.
Nitei Gavriel (Avelus 2: 66: 6) quotes different traditions, including those who mention both parents names (minhag Amsterdam). See also Melamed Lehoil (1: 23) an Otzar Hayedios (37).
Horav Shlomo Miller's Shlit'a opinion reflecting other Poskim, is that one should follow the minhogim of his family and community.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/31/2018 11:09 PM |
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# 1907 Open To Question
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Q. (Re- question 1906). In the above case, if someone purchased pesicha as an honor, does he have to comply with his promise and pay his donation if the doors could not be opened, but you can see the sefarim?
Would it make a difference if you are Ashkenazi or Sepharadi?
A. Horav Shlomo Miller's Shlit'a opinion is that he would have a valid argument that his intention of donating, was only given if the pesicha was done properly and as is commonly done.
It is conceivable that if the spaces between the bars are large enough to introduce one's hands and open a Sephardic standing Sefer Torah, one may indeed in need, read it when still inside the Aron Hakodesh. However, as far as the honor of the pesicha given is concerned, the giver may maintain the above argument and claim that he was not given a proper kivud.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/31/2018 12:43 PM |
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# 1906 An Open or Closed Door?
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Q. The Aron Hakodesh in the shul I daven, has a proper paroches curtain. The doors behind them are made of artistic bars that permit seeing the sifrei torah inside the ark. Often they are locked with a chain and lock. If someone gets pesicha for selichos or avinu malkenu, does he have to unlock the doors? (You can see the sifrei Torah, and sometimes the key isn’t readily available).
A. The purpose of the Aron Hakodesh doors and the paroches curtain is debated by Poskim. Maharam Padova (82) and others maintain it serves the Aron Hakodesh, since it is appropriate to separate between the holy and the mundane.
Terumas Hadeshen (I: 68) opines that since it is used primarily with the door of the Aron Hakodesh closed, it does not touch the Sifrei Torah and also does not even directly separate between the sefarim and the congregation, it is only a utensil of the shul. Remah (O.H. 154: 6) rules accordingly that the paroches we place in front of the Aron Hakodesh, has only the holiness of a utensil of the beis haknessess and is not considered a direct service vessel or tashmish to the Torah.
The above may make a difference in our case regarding whether one may hang the paroches before the Aron Hakodesh on Shabbos. We rule (See Shulchan Aruch, O. H. 315: 1), that it is forbidden to erect a vertical partition only when it serves a defined, Halachic function (as the wall of a sukka). According to the Terumas Hadeshen the paroches lacks a defined, halachic function but just serves for added tzenius or modesty.
Horav Shlomo Miller's Shlit'a opinion is that it may be considered pesicha, when you can actually see the Sifrei Torah through the bars of the doors after you open the paroches, in case of need and tircha detziburo to fetch the keys.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/31/2018 12:34 PM |
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# 1905 A Kuck to this Tire
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Q. On Shabbos police chalked my car tire so that they could come back later and ticket me for parking for more than three hours. Is there permissible way for me to clean off the chalk?
A. Horav Shlomo Miller's Shlit'a opinion is that if the marking does not constitute any letter or expressive sign but just a plain simple line mark on a tire, one can make it somewhat wet and then clean it off and remove with a (pre-cut) paper towel or similar, as one would clean a plastic tablecloth.
There may be no issue of violating any dina demalchusa or a government law, since they may not even legally place a mark on your car. (See Los Angeles Times (Aug 02, 1989): Woman Not Guilty of Wiping Off Chalk Mark to Avoid Parking Ticket. However, by-laws do change from location to location)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/31/2018 12:07 PM |
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# 1904 Count One's Blessings
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Q. I'm wondering if it would be permissible to listen to a mussar shiur (on mesilat Yesharim) in the morning while getting dressed,etc. (before having said the birkat HaTorah. I think I've learned that most poskim do require birkat HaTorah to listen to Torah, but I've also heard that it may only apply to certain Torah subject (Chumash, Gemara, etc) and that it would not apply to Mussar. Can you please give a p'sak if listening to mussar would be allowed before saying Birkat HaTorah. (note: I would have already washed netilat yedayim, used the washroom, and be mostly dressed!).
Thank you
A. Shulchan Aruch (O.H. 47: 4) rules that one just thinking to words of Torah, does not have to recite Birchas Hatorah. Mishna Berura (ibid.: 7) quotes Hagra's opinion that even thinking requires a blessing and mentions that one beginning his learning, should at least say some words, so the brocho will refer to those words actually verbalized. However, many Poskim differentiate between merely thinking and actually listening to words of Torah, as Shaarei Teshuva (ibid. 3) explains, since "shomea keone" or listening is tantamount to answering, will apply.
Leket Hakemach Hechodosh (47: 19) quotes Chasam Soffer that for just thinking divrei Torah, it suffices to also just think the blessing of the Torah.
In regards to learning mussar, Horav Shlomo Miller's shlit'a opinion is that in the unlikely case were no p'sukim or words of our Sages are said and only basic and elementary ethical or philosophical principles are mentioned, no brocho is required.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/31/2018 12:11 AM |
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# 1903 Mystery Meat
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Q. Where does the Gemara say a Ben Pakua is Mutar to eat?
A. Ben Pekuah is the live offspring of a Kosher pregnant animal found inside of the properly slaughtered parent after the Shechita. The Talmud (Chulin 74a, 69a) explains why and in which situations it is permitted without undergoing shechita, and quotes a biblical source (Vayikra 11: 3).
Shulchan Aruch (Y,D. 13: 2) and other Halacha sefarim explain further details. See Rambam (H. Macholos Assurim 5: 6).
See also question 984 in regards to mass-producing Ben Pekuah meat.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/30/2018 11:57 PM |
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# 1902 Easy on the Eyes
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Q. Re- last answer (1901) that eye ailments can be considered life threatening. Does one recite the hagomel bracha after an eye cataract operation?
A. Horav Shlomo Miller's Shlit'a opinion is that a common cataract operation is in our days a rather simple and fast medical intervention. It usually takes only about one half an hour and the patient goes home immediately. Therefore, no hagomel should be recited, unless there are other complications such as advanced age or chronic ailments that create an added significant danger. However, if someone else is reciting the brocho, one may ask that person to be motze and include him in his blessing.
However, the Rov stressed that other significant eye operations, as explained in the previous question, qualify as danger of life and may qualify for hagomel recitation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/30/2018 11:56 PM |
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# 1901 An Eye on an Eye
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Q. Can eye drops be used in Shabbos after a cataracts operation?
A. Our Sages teach (Avodah Zarah 28b): “A man’s eyes are connected to his heart.” Thus, if we see that one’s eye is in danger, it is equivalent to an ailment in the person’s heart and one can desecrate Shabbos in order to prevent his death. Therefore, Shulchan Aruch (O.H. 328: 9) rules that when one's eye is so irritated that it emanates blood, purulence or constant tears from pain, one can desecrate Shabbos to cure it. Mishna Berura (ibid. 22) explains that it is tantamount to life danger.
Poskim write that if one experiences a sharp and strong eye inflammation, sharp eye pains, an eye injury, or a severe loss of vision, Shabbos should be desecrated, even if these symptoms occur only in one eye. (Eglei Tal - Tochen 17, Shemiras Shabbos K. 34: 8, Halichos Shlomo, Ohr Letzion 2: 47: 27, et. al.).
Horav Shlomo Miller's Shlit'a opinion is that eye drops are permitted after an eye operation such as cataracts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/30/2018 11:10 PM |
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# 1900 The Empty Nest?
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Q. The Rashbo (Teshuvos 5: 115) offers a most novel third interpretation on the meaning of "Koneh Shamaim Vaaretz" (14: 18). He claims it means a nest, as in "ken tzipor." Does that not contradict what is written in answer 1835 that; "Horav Shlomo Miller 'sShlit'a opinion is that throughout Maseches Kinnim and many other Talmudic teachings, a "Ken" means a couple of birds?
A. Horav Shlomo Miller Shlit'a explained that the interpretation of the Rashbo is obviously said as words of drush or remez, since the shoresh and root of the word "koneh" is totally different than the word "ken". The Rov pointed out to the Sefer Hashorashim of the Radak (p.658), that the shoresh of "ken" is "kanan".
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/28/2018 10:42 PM |
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# 1899 Abraham Hacohen?
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Q. How come there is no mention that Avraham Avinu, who kept all mitzvos, made a pidyon habben when Yitzchok was born?
A. Horav Shlomo Miller Shlit'a explained that Avraham Avinu was considered to be a Cohen as mentioned in a number of midroshim, see also Ohr Hachaim (14: 18).
Besides, the Rov mentioned that it is unlikely that the mitzva of pidyon habben applied, before yetzias Mitzraim, since the holiness of the first born was not determined yet, as the posuk (Shemos 13: 15) clearly states: "And it came to pass when Pharaoh was too stubborn to let us out, Hashem slew every firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast. Therefore, I slaughter [for a sacrifice] all males that open the womb, and every firstborn of my sons I will redeem."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/28/2018 10:32 PM |
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# 1898 Under Cover
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Q. Can the cover of the challos on Shabbos be transparent such as a plastic bag?
A. The Tur (O.H. 271) quotes Talmud Yerushalmi that the challah is covered so that it should not feel embarrassed for not being chosen for kiddush, since according to the verse describing the bounty of the Land of Israel – “A land of wheat, barley, grape, fig and pomegranate; a land of oil-olives and date-honey” (Devarim 8: 8) – it is the bread that should take precedence in the order of brochos.
Therefore, some Poskim are stringent and maintain that a transparent, see through, or with open spaces cover should not be used. (B'riss Olom - Kiddush 35, Minchas Shabbos - Shiyore Hamincho 77, Nishmas Shabbos p. 75, et. al.).
Shemiras Shabbos K. quoting Horav S. Z. Auerbach zt'l permits their use. Others assert that the cover should be white as a signal to the color of the monn. (Tehila Ledovid 271: 13).
Horav Shlomo Miller's Shlit'a opinion is that on the onset (lechatchila) a proper cover should be used. However, at the time one partially uncovers the chalos, places his hands on them and recites the brocho, a remaining plastic cover will suffice.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 10/26/2018 12:11 PM |
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# 1897 Everything About the Kitchen Sink
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Q. With a large family and a moderate size sink, we need the Friday night Shabbat dishes out of the sink after the meal, so we pack them into the dishwasher. (Usually we will not need these plates again on shabbat.) The problem is that if they are not rinsed off fairly well, then the dishwasher will not clean them properly and perhaps it can lead to problems with the dishwasher. It would seem that rinsing them off before putting them into the dishwasher is "preparing for the weekday", so I'm wondering what I can do. 1) Running them under the water briefly will remove some of it, but often doesn't remove enough of the food stuff. 2) if I move the plate around under the stream of water so that the stream of water hits the spots where the food is, that direct water pressure will usually take off enough of the leftovers. 3) For more stubborn pieces of leftovers, a quick & light scrub with my thumb would do the job. Are any of these permissible or do we need to place them into the dishwasher dirty and then remove them all after Shabbat to properly rinse them, then put them back in to be cleaned (which we would rather not do, as there is already so much cleanup after Shabbat!)
A. See question 968 in regards to storing used dirty dishes in the dishwasher to keep the kitchen clean during Shabbos (if no light goes on or off). We wrote; Poskim permit storing dirty dishes or soiled clothing in a washing machine if the purpose is to keep clean the house and not to prepare or set up to save time after Shabbos. (Igrois Moishe 4: – 39 Melochos p. 115 et. al.).
Mishne Halochos (4: 43 and 4:44) explains that there is no “ma’aras ayin” prohibition involved by placing oneself in a situation where an onlooker may suspect that one is about to wash the dishes or the clothing on Shabbos, if customarily during the weekdays one also stores away the dishes and washes them at a later time, when the machine becomes full.
Horav Shlomo Miller also advises not to place on Shabbos the dishes each one orderly and separately inside the racks, ready to be washed, but rather to just pile them up and get them out of sight.
On question 306- 307 regarding lightly soaking soiled dishes with cold water after meals on Shabbos, we wrote: It is forbidden to prepare on Shabbos for the weekdays even on arrangements that do not qualify as melochos by themselves, and involve only slight effort such as soaking dishes or fetching wine (Mishna Berura 503: 1).
However when there is a likely possibility that they will be still needed during Shabbos, even after Seudo Shlishis (ibid. 323: 28), or they create a foul odor or will attract insects, they could be soaked in cold water as needed.(Sh’miras Shabbos Kehilchoso 12: 2). The Rov's opinion is that it is also permitted to add liquid soap to the water when needed now to avoid foul odors or attracting insects.
In regards to scrubbing on question1512 we wrote: The prohibited melacha of melaben or cleaning usually applies to materials that absorb liquids such as fabrics and clothes. Washing dishes, pots and pans is permitted in cold water, when needed for that Shabbos. (O.H. 323: 6, in regards to leather shoes). It is permitted to rub and remove from a dry plastic tablecloth a dry stain with a dry cloth. (similar to O.H. 302: 6, Mishna Berura ibid. 26), but no wet cloth, napkins or paper towels should be used; neither should they be used to collect or clean spilled liquids, as you will come to squeeze the wet materials. You may however use a rubber squeegee or non absorbent material to remove or push aside spilled liquids from the plastic or water spilled for cleaning purposes. However, vigorous rubbing or “shifshuf” should preferable be avoided. See Shemiras Shabbos Kehilchoso (12: 41). See also Igrois Moshe (Y.D. 2: 79).
Horav Shlomo Miller's Shlit'a opinion is that there is basically no difference in the various kinds of plastic tablecloths in regards to the above question or between the different communities who use them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/26/2018 12:06 PM |
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# 1896 From Cover to Cover
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Q. Hello Rav, I heard in a shiur that you are suppose to have 2 tablecloths on your table on Shabbat, so that when you remove one to switch it, or to shake it off, the table will always still be covered with another table cloth. Is this actually Halacha or even a middut chasidut?
thank you
A. On question 1886 in regards to white tablecloths on Shabbos and Yom Tov, we wrote; "Nishmas Shabbos (268) maintains that even on Shabbos, Poskim fail to mention that the tablecloth used has to be white, they just assert that the tables should be covered. However, he writes that the tradition is to use white tablecloths. He adds that it may be due to various reasons. Firstly, we do cover tables even when we eat on them during week, so in a way similar to honoring Shabbos by having specially dedicated better clothes, we also use clean white tablecloths for the Shabbos seudos; we thus comply with the mitzva of Mikro Kodesh."
Sefer Hamitzvos (30) quoting Sheiltos and others, maintain that the two tablecloths are for the purpose of representing the monn that came down on top of a layer of dew and was covered by another.
Mishna Berura (262: 4), Magen Avraham, Aruch Hashulchan (ibid.) and others quote Rashal. that maintains there should be an additional tablecloth, to keep the table covered, even when the first is removed or being shaken out.
Horav Shlomo Miller's Shlit'a opinion is that this is not an obligation but rather a propitious and commendable middas chassiduss.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/26/2018 11:57 AM |
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# 1895 A Minor Honor
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Q. Can you honor a minor with pesichat Aron Hakodesh? (As in Avinu Malkenu, Shema Kolenu or Shir Hamaalot, or when someone else takes out the Sefer Torah)
A. Mishnah Berurah (147: 29) maintains that it is improper to have a katan carry the Torah. However, when just pesicha is involved it may appear that it should be permitted.
On question 639 in regards to giving pesicha to one preparing himself to become a Ger and already enrolled in a learning program, in contact with the Beis Din and who attends regularly a Shul, we wrote; Chashukei Chemed (Yuma 4a) rules that on the onset a prospective ger should also not be honored yet with pesicha (opening) of the Aron Hakodesh although the Rambam and others would permit. Besides the issue of Kovod or honor of the Sefer Torah involved there are other concerns such as Kovod Hatzibur and the fact that he may be equivocally accepted as Jewish even before he has fulfilled entirely his conversion (Aterez Paz O.H. 2).
You may therefore argue that it is not Kovod Hatzibur to give pesicha to a katan, when there is no established minhag to do so in that congregation.
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 10/26/2018 11:43 AM |
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# 1894 We'll Drink to This
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Q. I made a bris on Shabbos Chol Hamoed Sukkos. The milah itself was done in my house and the kiddush was at the neighbors sukka. Can the person making the brocho drink from the wine since it is not bemokom seuda? What is the correct thing to do? Is going to the neighbors suka shinui makom?
A. Remah (O. H. 273: 5) rules that on a briss done on Shabbos morning, the sandak or the mohel are allowed to drink from the wine cup if they drink a shiur. Mishna Berura (ibid. 27) maintains that an extra cup should be consumed besides the one drank by the brocho of the briss, in order that it should be considered a kiddush bemakom seuda, or recited in the place one eats. However, the Remah (ibid.) writes that the minhag is to give a child that has reached the chinuch stage and already understands, to drink from the cup.
Horav Shlomo Miller's Shlit'a opinion is that since the sukka is in a different location, it is best that the one reciting the brocho should give it to a child to drink. He would then have to make kiddush on the sukka later.
The Rov recommended, if the person honored with the brocho is willing, he should first recite kiddush in the suka and then return to the briss. He should let it be known to the present, that he has already made kiddush, and that is why he is drinking the kos of wine.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/26/2018 11:31 AM |
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# 1893 Mount an Olive Shaila
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Q. Shalom,
In an online search, this site came up, but I can't find a way here to search for the relevant post...
I was asked if there's a mekor to say that the Gemara in Horios re olives, is only referring to black (ie ripened) olives and not green (unripened) ones.
Do you have such a mekor?
My question (above) is as below regarding olives. Any mekor to be mechalek between green and black?
A. Olives naturally turn black as they ripen. When unripe they are green. As they ripen they get reddish, then purplish and finally black. "Ripe Black Olives" in a can are actually olives which are neither black nor ripe when they are picked. They are picked very green and then cured using dilute brine and lye solutions. (oliveoilsource.com)
Similarly, the Encyclopedia for Kashruth Hamazon (p. 142) explains that olives are usually green at the end of their growth. Black olives are green ones that darkened by a salting process at the manufacturing plant. He adds that some types of olives may become black by leaving them an extended time on the tree. He also mentions (P.141) black olives in regards to the inherent difficulty in checking them for worms due to their color. However, he maintains that after the fact they are permitted, since the majority are not usually affected.
Zecher Assa (a sefer dedicated to the prevention of shickcha or the forgetting Torah, with an emphasis on dietary issues), amply explains what the Talmud (Horios 13b) teaches in regards to olives promoting forgetfulness. He quotes (on p. 318) the opinion of Avraham Ezkor that only black olive cause shickcha, but promptly dismisses it and opines, reflecting many Poskim, that it applies to all olives. He also mentions a tradition in some places not to eat black olives during the month of Nisan, as the month is dedicated to the memories and recollections of our Exodus from Mitzraim. (He mentions, that on his location the majority of the olives were black).
Poskim dedicated to Kashrus, mention black olives conserves, in regards to their probability of containing tartaric or lactic acid (Orchos Habais p. 29 Taasias Hamazon p. 32).
Beis Nachem-ya (p. 253), Chaim Vachesed (8: 5) mention the minhag to serve black olives at the "seudas habraah" meal after a funeral. Maasseh Nissim (O.H. 42) quotes a tradition not to eat black olives on Shabbos, as it may be the food of avelim.
Horav Shlomo Miller Shlit'a pointed out that on Rosh Hashono some Poskim mention not to recite shecheyanu or eat black olives. (Shesh Moshzor O.H. 10 p.52).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/26/2018 11:20 AM |
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# 1892 Does This Add Up?
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Q. A person who is davening Maariv on motzoi Shabbos 50 minutes past sunset, and his custom is to prolong Shabbos for 72 minutes, or longer, should he skip ata chonantanu in SE, because once he says this prayer, his Shabbos is automatically over and he fails to comply with the mitzva of tosefes Shabbos? Should he recite the first three brachos extra slowly in order that his recitation of the Havdalah will take place after 72 minutes?
A. Horav Shlomo Miller Shlit'a explained that adding time to Shabbos and maintaining Rabbenu Tam's zeman is basically a reference to the prohibition of doing work until that time has arrived. The fact that he recited ata chonantanu, does not permit one that keeps usually Rabbenu Tam to do melochos until the right time has come. By adding a short time, he can also comply then with tosefes Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/24/2018 11:16 AM |
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# 1891 An Answer to an Answer
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Q. It says that one should answer Yehe Shmei Rabba with all his might, so he can answer louder than the one saying kaddish, does that include the Amen also?
A. On question 1500 in regards if omein can be answered quietly, we wrote: "Shulchan Aruch (124: 12) quoting Talmud (Brochos 45a) rules that one who answers omein should not rise his voice more than the one reciting the brocho. However, Meforshim question that it seems to contradict the teaching of the Talmud (Shabbos 119b) that if one who answers omein, with all his might the gates of Gan Eden are opened for him. Horav Shlomo Miller Shlit'a explained that this follows the opinion of those who maintain that “bechol kocho” does not mean with a loud, high volume voice, but with his greatest intention. (Ritvo ibid, quotes Rabenu Yona that it actually means loud and clamorous).
Mishna Berura (ibid. 47) maintains that if one's intention is to rouse and energize others into answering with better and stronger kavana and intent, it is permitted. (Shaarei Brochos p. 358, quotes other answers and opinions)."
Horav Shlomo Miller's Shlit'a opinion is that indeed, one may say the omein in a tone lower than the following Yehei Shmei Rabbo.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/21/2018 11:28 PM |
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Important Numbers
