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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1761 Off To a Good Start
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Q. How important is when calling someone to the Torah to start with a good subject as we are so careful when finishing the aliya? Is it equally important?
A. Remah (O.H. 138:1) writes that one should always try to begin with a favorable and propitious topic. Mishne Halochos (6: 32) quoting Eliahu Rabba, maintains that the reason is to avoid that the attendants should come to a quarrel, and it is only a good advise.
Poskim write that when they are many aliyos to be given, one can be lenient and begin with an unfavorable topic as long as one finishes well. (See Eishel Avrohom 138, Torah Lishmo 376, Piskei Teshuvos ibid 4: n. 20).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/29/2018 11:14 AM |
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# 1760 That's Only The Half of It
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Q. How come we recite the half pasuk "Al Pi Hashem Beyad Moshe," (that is the way most people say, and the way it is printed in the Artscroll sidurim) during hagbaha. Is that not only half of the pasuk, that one is not supposed to say?
A. The verse "Al Pi Hashem Beyad Moshe," is indeed the last part of a pasuk in Bamidbar (9: 23) that also begins with "Al pi Hashem," and not the continuation of the pasuk "Vezos Hatorah" (Devarim 4: 44) now being recited.
Likutei Mhariach and Aruch Hashulchan (134: 2) question why we only recite part of the posuk, since we have a rule that we do not shorten any posuk that Moshe did not shorten. (Megila 22a). Therefore, some sidurim following the Vilner Gaon and the Valoshener tradition present the full verse. (See also Sharei Rachamim, H. Shabbos n. 55). Siach Tefila (p. 244) also asserts that one should recite the two complete verses.
Orchois Rabbenu (1: p. 72) quoting the Steipler Gaon and others maintain that according to the need, we do find partial pesukim being said. (See Piskei Teshuvos 134: 8).
Horav Shlomo Miller's Shlit'a opinion is that we find sometimes tefilos. statements or a passages in the sidur that were construed from different sections of psukim and thus became accepted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/24/2018 8:24 PM |
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# 1759 A Living Image?
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Re- question above (1751) on pointing a finger towards the Sefer Torah during hagbaha, some questions.
Q. If you don't see the front of the Torah, but since the parchment is thin (sh'lil) and the writing can be seen from the back side, do you still point and say Vezot Hatorah?
A. Mishna Berura (134: 12) indeed rules that one should not say the psukim of Vezos Hatorah (this is the Torah... ) unless one faces the writing on the Sefer Torah.
Horav Shlomo Miller's Shlit'a opinion is that being able to see the writing from the other side of the translucent klaf and even being able to read some of it (in reverse), does not qualify for the facing-the-writing requirement, since most people would not be able to see what the writing says.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/22/2018 5:50 PM |
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# 1758 Table Talk
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Q. When a minyan meets in a home such as in a shiva, is there a need to have a table in the room during tefilah, even in the days that the Torah is not read, since it represents the mizbeach and that was essential in the Bet Hamikdash? If there is a choice, should the minyan be in the dinning room (with a table) or in the living room?
A. Indeed, Chasam Sofer (Tesh. O.H. 28) and others maintain that the bima in the shul represents the mizbeach and should be positioned likewise in an equivalent place. Poskim debated widely whether the mizbeach, which is essential in offering korbanot, could be rebuild and if they could be sacrifices in our days.
Tebuos Shor (p. 265) quotes Chukei Chaim who maintains that one should add the parsha of the mizbeach to the recitation of the korbanot since it was essential, however he mentions that in practice we only recite pesukim about the inner ketores altar. It could be that the posuk describing the shechita of the tomid on the northern side of the mizbeach, was added for that purpose.
Horav Shkomo Miller's Shlit'a opinion is that although the bima is primary in a shul, it is not necessary in a temporary minyan, and one can daven on the room that serves best.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/20/2018 4:37 PM |
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# 1757 Early Shabbos Kiddush
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Q. I thank the Rov for giving all the opportunity to hear the Daas Torah from one of the Gedolei Hador Horav Miller shlita, easily and anonymously. Someone donated a Kiddush (we are a shul in the US) as a seudas hodoa for the meeting between Trump and Kim Un, since the chances for war have diminished. Some of the present reacted that it is not correct, because of the vast praising and honoring of a terrible rosho and dictator who has murdered and tortured hundreds of thousands is an abomination and it is not proper to serve a Kiddush on a deal with him. What is Horav Miller’s opinion?
A. Horav Shlomo Miller's opinion is that a kiddush can be given just for someone being able to rise in the morning and being alive. In this case, it is therefore better to wait and see how this story will end.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/15/2018 6:34 PM |
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# 1756 Park Your Thoughts
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Q. A Jew is reciting the Amidah when he remembers that he forgot to put money in the parking meter, and he sees through the window that there is a police officer in the street who will soon give him a ticket. May he leave during the Amidah (since he can't concentrate) to put money in the meter (without talking)?
A. Shulchan Aruch (O. H. 104: 1) rules that once one began reciting the amida, even if a Jewish king greets him he should not answer or even signal back. Mishna Berura (ibid 2), maintains that it applies even when there is a monetary loss.
Horav Shlomo Miller's Shlit'a opinion is that one should become used to concentrate one's mind totally during the amida and see oneself as standing in front of the King of Kings, with utmost respect and intense reverence and awe. Definitely one should not be looking out the window while he addresses the Master of the Universe.
However, if one after trying with honesty his best and after exerting maximum effort he is still unable to concentrate and continue davening, he is allowed, due to the circumstances to do the minimum necessary to be able to focus in the rest of the amida. As an example, the above applies when one must signal or tell a child to be quiet or move himself to another location to avoid disturbing noises. smells etc. (Mishna Berura ibid.).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/15/2018 12:26 PM |
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# 1755 Blessings For Big Thanks
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Q. Can one who is not obligated to recite the hagomel brocho, recite it for someone else who is present and cannot say it himself, and be motzi him with the brocho?
A. Shuchan Aruch (O.H. 219: 5) rules that if someone recited hagomel for his own need and sake, and at the same time had intention to be moitze and have his listening friend fulfill his own obligation to recite, the listener does indeed comply as long as the person reciting was also obligated to recite this brocho. Some Poskim therefore maintain, that when a community or group of people are subject to this blessing, one can recite for all. Others maintain that it is better that each one should recite for himself, unless they all shared the same experience and are thanking for the same salvation. (Piskei Teshuvos 219: 17)
However, in the prior seif (4), Shulchan Aruch rules that if the brocho was recited using wording that refers specifically to the favors granted to the listener, (Blessed be Hashem... Who bestowed goodness to you) he complies even if the one reciting is not obliged in this brocho. Rema (ibid.) explains that even when one recites the usual nusach, it is not considered an unnecessary brocho levatala, since he is indeed pleased and rejoices in the happiness of his friend. Biur Halocho quotes Eliahu Rabba, and Beis Yosef that only a son or a disciple, should recite for his father or teacher since; we do not find someone not obliged, blessing this kind of brocho for others. See Talmud (Brochos 54b). Also questions 610 and 1696 on husband reciting hagomel for his wife's sake.
Based on the above, Horav Shlomo Miller's Shlit'a opinion is that since Poskim also disagree if there is an actual obligation to recite hagomel (Mogen Avrohom 219), one should not recite this brocho for someone else, unless he is also reciting hagomel for his own needs.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/15/2018 12:05 PM |
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# 1754 What Are You Drinking?
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Q. It occurred to me that even those (Poskim), such as Horav Shlomo Miller, who are meikel (lenient) regarding sherry cask whiskeys, would think it appropriate to be machmir (stringent) in a situation where a non-Jew or an intermarried couple is present?
A. It would not make any difference since as is, the original sherry imbibed and absorbed on the cask's wood and also the liquor stored there after, were not guarded or sealed. See question 1748 above.
Horav Shlomo Miller Shlit'a mentioned that the prohibition of not drinking at a meal or in a bar with a Gentile, that pertains to all kinds of liquor, may apply here too (See Shulchan Aruch Y.D. 114: 1).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/15/2018 11:49 AM |
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# 1753 Transfusion Confusion
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Q. Does G-d allow his followers to get blood transfusions/transfers?
(An additional question asked). If you have an opportunity to receive a transfusion should you choose from a fellow Jew?
A. Halacha permits receiving blood and encourages donation and help to others.
Chelkas Yaakov (2: 40), Igros Hakodesh (10 p. 239), Bedomaich Chayi (p. 62), and others permit receiving a blood transfer from someone that does not eat kosher, since in principle the impurity caused to the soul when consuming non-kosher food applies only to food eaten. (See Shaarei Horoah Y.D. p. 148 and others on midas chasidus). See also question 1617 in regards to organ donations.
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 6/15/2018 11:33 AM |
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# 1752 Convert Alert!
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Q. Thank you for getting back to me, let me rephrase the question.
A non-Jew that was a very religious dedicated Catholic for many years (actually a priest) and decided to convert to Judaism, since he argues that finally he saw the real truth. Can he be trusted that he has really abandoned his former strong beliefs, since he may even be deceiving himself, and besides he does not have a chezkas kashrus yet? What is Horav Miller's opinion in regards a Beis Din accepting him as a ger?
A. Horav Shlomo Miller's opinion is that teshuva is open in principle to all, and the truth is to be found in the depths of the hearts of all human beings.
The Rov suggested that in this particular case the gerus candidate should be offered a priori the easier option of becoming a Ger Toshav, or a Noahide who keeps the seven mitzvos. If he is adamant and insists to becoming a full fledged Ger Tzedek, more preparatory time should be requested from the applicant. (some Batei Din as is have a five year waiting period).
The Rov added that a precise and clear expression of denial of his prior beliefs should also be requested by the Beis Din.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/15/2018 9:02 AM |
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# 1751 A Shaila Wound Around Your Little Finger
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Q. Is there a source for the minhag that some people have to point with their little or pinky finger to the Torah when hagbaah is done? Why that finger?
A. Shulchan Aruch (O.H. 134: 2) mentions that at the time of hagbaa the presents should be shown the
writing on the Sefer Torah and they should see it and exclaim: Vezos Hatorah... This is the Torah that Moshe placed before the Children of Israel. Mishna Berura (ibid. 12) rules that the above should only be said in front of the Sefer Torah.
Minhag Yisroel Torah (1: 134: 2) mentions that the expression "ze" and similarly "zos' are used for pointing with the finger (See Menohos 29a and Chulin 42a).
Yalkut Meam Loez (Ki Savo 27: 26) indicates that it is a minhag to point with the "zeres" or small finger and then to kiss it.
Rav Chaim Falaggi (Sefer Hachaim 3: 6 and Ruach Chaim Y.D. 285. See also Lev Chaim O.H. 167: 6) quotes different Midrashic sources for using the finger and also mentions using the index finger.
It is quoted in the name of Horav Chaim Pinchas Scheinberg zt"l that he gave the following explanation: The Torah lists the ten generations from Noah until Abraham, including Yoktan, who established the largest number of families. Rashi notes that Yoktan merited establishing so many families due to his great humility as his name indicates (from the root katan-little). Horav Scheinberg went on to explain that when pointing at the Torah we take this lesson to heart and we point with our smallest finger - the pinkie - to indicate that we should reach out to try to gain understanding of the Torah with the utmost humility and thus merit to succeed in this aspiration. (Ask The Rabbi - Eish Hatorah, See also Kovetz Beis Vaad L'Chachomim p. 498).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/13/2018 11:25 PM |
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# 1750 Keep Alive the Food's Good Spirits
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Q. Is someone had some food in his pockets and entered a cemetery, can he eat the food after he goes out? Is there an issue of ruach ra (bad spirit) involved?
A. Shulchan Aruch (Y.D. 368: ) rules that one should honor, behave respectfully and not eat while visiting a cemetery. It would seem that the food brought therein does not become prohibited. So it would appear from Talmud Eiruvin (31a) that for Kohanim there is an issue of placing the food eruv on a kever, apparently for others it does not matter. Vayilaket Yosef (132) quotes from sidur Nahar Sholom a minhag to give out on Erev Yom Kippur sweet foods in the Bais Olam.
However, Eliahu Rabbah (O.H. 224) quoted by Hagaos R.A.Eiger (y.D. 376), explains that one of the reasons of not taking out food from an avel's home during the shiva days, is due to the ruach-ra that permeates the site. (See question 11)
Nevertheless, Chaye Adam (2: 2, in regards to food touched before washing hands after a night-sleep), Nishmas Yisroel (p. 911), Vaylaket Yosef (ibid.), Shevet Hakehosi (4: 288) and others, permit after the fact the food that entered a cemetery.
Horav Shlomo miller's Shlit'a opinion is similar.
In regards to food that is maintained in a container that has a free space of a tefach (about 10 cm.) above the food, the Rov maintains that it is preferable. The Rov added that even on the onset it is permitted to bring food maintained inside a car entering a cemetery, as it is considered a separate domain. (See question 613 in regards to one sitting in a car and standing for an elderly person walking by).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/13/2018 11:12 PM |
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# 1749 Chew This One Over
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Q. Does Rav Miller Shlita also hold that you don't make a brocho on flavored chewing gum (as in Listerine strips see prior question 1739)? Don't you eat and enjoy the flavoring agents and sweetener mixed with the gum?
A. 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, Birkas Hashem (Maamorim 1) maintains that since the gum’s taste is first absorbed into one’s saliva before being swallowed and saliva, even if flavored, is not something upon which a blessing is ever recited, therefore no brocho is said. Shulchan Aruch (210:2) rules that for tasting alone, no blessing is recited. Magen Avraham (9) explains that when the item in question is not swallowed, there was no enactment for a blessing, and refers to Rema (567: 3) which discusses chewing cinnamon sticks. Some have brought this as a proof that one should not recite a blessing over chewing gum, for it is comparable to the cinnamon sticks, which give off taste that is swallowed with a person’s saliva. Zera Emes (87) includes the chewing of a “sweet stick that moistens the mouth, and is spit it out after it is fully chewed” in the ruling of Rema.
Other Poskim also agree, since chewing gum is not considered to be your normal “hanoas achila,” or the way in which food is typically enjoyed. (Yaskil Avdi 8: 20: 54; Yitzchak Yeranen 37. See also Rabbi Chaim Tabasky, “Gum,” Ask the Rabbi, Beit El Yeshiva Center’s Yeshiva.org, 2 Kislev 5767). Some Poskim differentiate between regular and sugar-free gum.
Horav Yisroel Belsky zt’l is quoted asserting that hard gum requires a blessing, while soft gum does not. The reason for the difference is that pieces of the candy shell of hard gum are treated as candy and are actually eaten when chewing it.
Horav Shlomo Miller’s Shlit’a opinion is that chewing gum is not considered an eating act and no brocho is recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/11/2018 10:46 PM |
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# 1748 A Drinking Problem
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Q. Dear Rabbi Bartfeld, Can you please ask HoRav Miller Shlit'a if it is best to refrain from scotch in sherry casks due to the isur hanaah (prohibition of deriving benefit) of stam yayin (non-kosher wine). Thank you.
A. Horav Shlomo Miller's Shlit'a opinion that the hetter he gave for scotch in sherry casks stands. However, he qualified it as an issue of “hoiro bo chochom,” or that had a shayla and a subsequent permissible ruling. See Chulin 37b where the Talmud explains the praise given on Yechezkel Hanovi as: “He never ate from (the meat) of questionable animal that a Sage ruled (permissibly) on it,” (known as not Glatt).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/11/2018 12:39 PM |
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# 1747 Amen? Ken!
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Q. If my minhag is not to say Baruch Hashem l'olam in Maariv (due to concerns of hefsek between geula and tefilla), should I also avoid saying Amein to this bracha?
A. Mishna Berura (66: 27) and Biur Halacha (ibid.) maintain that after reciting "Shomer Amo Yisrael Load," after the brochos of shema in maariv, one is regarded as being bein haprokim. Therefore, Horav Shlomo Miler's Shlit'a opinion is that one can and should answer amen on any brocho he hears.
The fact that one, following his minhag, does not recite that brocho, does not make that an inherently incorrect blessing, since the minhag of others is to recite.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/10/2018 11:30 PM |
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# 1746 See The Light?
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Q. I will fly be"h Sunday June 3 from JFK to Moscow flight time 1:05 AM scheduled to arrive in Moscow 5:20 P.M. local time. Moscow is 7 hours ahead of NY when should I daven shacharis?
A. Horav Shlomo Miller's Shlit'a opinion is that this is similar to the common trip to Eretz Yisroel, where people put on tefilin and daven in the plane, when they see the sunrise through the plane's windows, if they will arrive after the end of the z'man tefila. It is important to do so as soon as possible, since the time for davening shortens when traveling eastward.
Horav Dovid Pam Shlit'a made us aware of the new dimming windows available on Boeing's 787 airplanes, which are darkened by an electrical current that usually each passenger in a window seat can control. But they're also networked together, so at times only flight personnel can control, permitting the darkness in the plane so passengers can sleep. In such case you may have to have a watch and a chart of the flight plan including a zemanin table to figure out where you are and when sunrise is or if available use the map provided in the screen. Usually the small windows on the doors of the plane are not darkened.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/8/2018 7:28 PM |
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# 1745 A Perfect Stranger?
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Q. A Shadchanit called me about a shiduch and we went on a date. She told me that everything was okay with the boy, but on the date I had a feeling that he was somehow "distant", and some of his responses seemed "off", as though he was answering a slightly different question from the one I was asking. Otherwise, he seemed nice. I accepted to go out with him again, and he is traveling this week from another city to meet me. Mean time, I contacted one of my friends in that place who knows him and I was told that he suffers slightly from some kind of syndrome. I’m not sure I’m interested in this shiduch anymore, but he has already bought his plane ticket and I doubt he can get a refund. He also made arrangements to stay here with a friend and it would be very embarrassing for him to have to cancel.
So I don’t know what is the correct thing to do, should I keep the date, even if there is only a small chance that this shiduch will progress, or just be truthful and cancel everything?
A. Horav Shlomo Miller’s Shlit’a opinion is that taking into account the human reality that there is hardly anyone that can be deemed to be totally and completely healthy and perfect, both in body and mind, as long as there is a possibility for a positive outcome, you should continue with the accepted date, and daven to Hashem for the right guidance and assistance.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/8/2018 3:15 PM |
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# 1744 Have a Gezunt Gut Shabbos
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Q. As I mentioned yesterday I have lately some respiratory problems and I am waiting to see a specialist (takes too long).
I cannot walk long time,, cannot climb stairs and very often I have some coughing attack – especially night time.
I am using a CPAC machine to distribute oxygen when I am sleeping.
1. What is the Chalacha to use this kind of machine on Shabbat? It has a small electric motor that is helping to pump air into your body.
2. When I am using it I am getting dry mouth and have to drink a few sip of water on night time. What to do on a fast day?
Maybe you had this questions answered on Frum Toronto.
A. Indeed we addressed the question on 389 and 467, which I quote: "If someone has sleep apnea, and is advised by doctor to use a sleep apnea machine every night, can one use it on Shabbos, which requires pushing an electric button to activate it and turning it off in the morning?
A. Horav Shlomo Miller’s Shlit”a opinion is that when there is a compelling need for operating the apnea machine on Shabbos, as when the user cannot fall asleep without it (even if his life is not presently in danger), it can be used if it is connected to a timer that automatically turns it on. It should also be the type of machine that does not have a sensor that turns it on and off, responding to the breathing and also adjusts accordingly the pressure needed in real time, (APAP or Auto Positive Airway Pressure system) but rather the simpler continuous air stream machine.
A trial should be done before Shabbos to see if the timer set up works properly."
You use a CPAP, or Continuous Positive Airway Pressure, which is a form of positive airway pressure ventilator, that applies mild air pressure on a continuous basis to keep the airways continuously open in people who are able to breathe spontaneously on their own. From our recent conversation, it is clear that this machine is also controlled by the breathing of the user and it is also continuously monitored remotely by technicians at a central location.
Horav Shlomo Miller Shlit'a suggested to have them add to the machine an optional switch that can override the sensors and monitoring devices for Shabbos use.
If that is not a possibility the Rov further suggested to obtain for Shabbos use, a simple continuous respirator. You should consult with your doctor before doing any changes.
Please get back to us I you were not able to do the above.
As far as alleviating the dry mouth ailment during a fast day, the Rov would recommend using a humidifier, after consulting with the physician and the technicians involved. The Rov also suggested if possible just gargling with water, without actually swallowing. This would not be permitted during Yom Kippur.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/8/2018 3:03 PM |
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# 1743 Don't Trip on that Trip
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Q. Is one permitted to leave Eretz Yisroel to visit an ailing parent who has intermarried?
A. See questions 646 and 647 in regards to sitting shiva, mourning and burial for someone who intermarried, and is regarded for some issues as having abandoned Judaism.
However, Horav Shlomo Miller's Shlit'a opinion is that if there is a chance that he can influence his parent to become a proper baal teshuva, or even begin to think about doing teshuva, he may visit.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/8/2018 9:03 AM |
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# 1742 Not New - No Sheheya-nu
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Q. I live in Eretz Yisroel where varied fruits are not available all year. Rather, they appear in the stores as they are harvested. Around now, after Shavuos, is when ripe sweet grapes are being sold, coincidentally when we are reading Parashas Shlach.
(Coincidentally, not incidentally, as Coincide = Co (Hashem) is inside. -- From the daily nuggets of Rav Refael Moshe Carlebach, may he have a quick refua sheleima.)
Can we make Shehecheyanu on new season grapes, since we drink wine all year? Similarly, can we make Shehecheyanu on oranges, since orange juice is available all year?
A. Horav Shlomo Miller's Shlit'a opinion is that since in developed countries, for the right price you can usually buy stored fruits in controlled atmosphere (nitrogen) and cold storage that look and taste fresh year round or imports at supermarkets all over. Therefore, there is no real inherent great simcha and joy when they appear in stores on their collection season. Additionally, Israel is in the forefront of growing fruits during all seasons. See article "Israeli experts develop grapes that grow all year round" (Ynet 4/4/2015 and others). This fruits often can be seen at weddings or other special banquet occasions during the whole year.
Adding to the above the fact you mentioned of the constant availability of wine and fruit juices the Rov's opinion is not to recite sheheyanu.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 6/7/2018 3:45 PM |
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Important Numbers
