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# 1883 Write Your Own Ticket
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Q. A fellow, we'll call him Reuven, reserved and booked a seat six months ago, meaning he paid the cheapest fee (since he reserved early) on a flight in the Economy section. He arrived for the flight and approached the ticket counter with the following proposition. He had checked and saw that the plane had three open seats in Business Class and no open seats in Economy. He suggested that if someone comes to the clerk before the flight and needs to purchase a last-minute seat, the clerk should take his Economy seat and charge the newcomer what a last-minute seat in Economy costs and place Reuven in Business Class. The seat in Business Class was going to remain unoccupied anyway and the extra perks surely don't amount to much expense to the airline, whereas no the airline will obtain a bonus on an already acquired seat in Economy.
Is there anything unorthodox or unkosher about this whole arrangement?
A. Horav Shlomo Miller's Shlit'a opinion is that as long as the properly authorized ticketing officials that represent the airline agree to the deal you propose, there should not be a problem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/12/2018 12:12 AM |
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# 1882 A Throw Away Question
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Q. (See above question 1881) If you can't use the unused hadassim, can you just throw them away in the regular garbage, since they were never used for a mitzva?
A. Shulchan Aruch (O.H. 664: 8 and 21:1 and Shaarei Tzion ibid. 20) warn on not stepping on leftover mitzvos as leafs of Hoshanos or threads of tzitzis. Therefore Horav Shlomo Miller's Shlit'a opinion is that leftover schach and arbaas haminim should not be thrown into the common garbage bin, since they were used for a mitzva. Rather they should be disposed in paper bags with the rest of leaves and branches that will end up being buried in land fills. They may also be double wrapped or bagged and then disposed off in the regular garbage. This is unnecessary in unused arbaas haminim, that although were prepared for mitzvos, were actually never so used.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/12/2018 12:04 AM |
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# 1881 Hadassim Again?
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Q. Can you freeze hadassim still in their sealed plastic bags, that were not used, and use them next year?
A. Igros Moshe O. H. 1:185 maintains that an esrog that was frozen is not considered kavush and could in principle be used next year Sukkos. However, he writes that one has to be careful as it may have began to rotten inside, since it is common that frozen fruits spoil shortly after being unfrozen, and one should not use such an esrog.
Other Poskim are lenient if the esrog maintained its freshnes in refrigeration (Shevet Halevi 1: 176, Beer Moshe 7: 52, Oz Nidberu 13: 38).
Horav Shlomo Miller's Shlit'a opinion is that hadassim are similar and could be used next year if well preserved
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/12/2018 12:00 AM |
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# 1880 Is This a Mitzva?
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Q. (See question 1879 above) If it isn't correct but someone did it anyway and he did remind many, and was mezake the rabbim, does he get a mitzva or is it a mitzva habaah beaveira?
A. As mentioned above, saying aloud small parts of the amida is not correct for a number of reasons. However if indeed it created a needed and recognizable benefit, it could be argued the after the fact it was the correct thing to do. It may be comparable to an 'Eis Laasos Lashem Heiferu Torosecha, (A time to do for Hashem; they have made null Your Torah - Tehilim 119: 126) permitting greeting with the name of Hashem." (Brochos 54a, 63a, et. al.) the permitted writing of Torah texts (Gittin 60a). It may also give an echo to "Gedoilo aveira lishma" (Nazir 23b).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/11/2018 11:55 PM |
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# 1879 A Klap Will Do
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Q. Is it correct for someone to mention aloud during the quiet shemonesre mashiv haruach or yaaleh veyavo to remind others to also say, or is it a hefsek?
A. Shulchan Aruch (O.H. 101: 2) rules that one should not rise his voice when davening, based on Talmud (Brochos 31) as described in the tefila of Chana. Also the one raising his voice is considered to have deficient faith or belong to the false prophets (Brochos 24b, see Mishna Berura ibid. 6).
Adding to the above, Horav Shlomo Miller's Shlit'a opinion is that it is not an issue of prohibited hefsek, but rather the undesirable praying loudly disturbance of mispalelim trying to concentrate in their prayers. Therefore, it should be avoided and other means to remind the presents of the required additions and changes to the tefila should be used.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/11/2018 11:48 PM |
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# 1878 Rain Check
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Q. How many times does one have to have davened Tefilas Geshem for the amud, to be considered that he has a chazaka, and he has a right to demand he davens before anyone elase?
A. Horav Shlomo Miller's Shlit'a opinion is that in a shul were there is no official chazan or baal tefila, a chazaka of three years of consecutive davening may be required to give first rights to a shalich tzibur. However, the Rov pointed out that there may be other preestablished takonos and conditions that a shul may have adopted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/7/2018 4:32 PM |
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# 1877 A Word on Honor
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Q. When you call to the Torah on Simchas Torah a minor that is a cohen, does he get a second aliya if there is no minor levy?
A. Mishna Berura (282: 12) quotes Magen Avrohom that we are not obliged to call a minor who is a cohen to the reading of the Torah since there is no mitzva of vekidashto or honoring a cohen not yet bar mitzva, since the posuk (Vayikra 21: 8) clearly mentions that "You shall sanctify him, for he offers up the food offerings of your G-d; he shall be holy to you," and that obviously refers to a cohen who is of age. However, Mishna Berura does quote dissenting opinions but mentions that our minhag is not call normally a minor as a cohen.
Horav Shlomo Miller's Shlit'a opinion is that on Simchas Torah a minor can be given a first aliya at the repetition of the reading, (see prior question), but if there is no levy present he does not repeat, as we would normally do with a grown cohen.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/7/2018 4:28 PM |
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# 1876 Major Minor Shaila
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Q. Can a minor read the Torah when he is given an aliya on Simchas Torah (just that portion)?
A. Shulchan Aruch (O.H. 282: 2) rules that you can call to the reading of the Torah many olyim, even if one repeats what the other one already read and is allowed to recite a brocho on it. Remoh (ibid.) maintains that in our countries the minhag is to do so only on Simchas Torah. On the next seif (3) the Mechaver adds that a minor who understands the meaning of the blessing, may also be called.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that once the reading of the Torah has been correctly done and the attending mispalelim have complied with the mitzva of listening to the Torah reading, a minor can be summoned to repeat and read the Torah again if he is capable.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/5/2018 3:24 PM |
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# 1875 Bye Honey?
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Q. Do you still use honey on the hamotzi on Shabbos Bereishis?
A. There are different minhagim. Piskei Teshuvos (583: n.32) writes that some dip in honey on Shabbos Bereishis also, and avoid eating bitter foods and nuts.
Horav Shlomo Miller's Shlit'a opinion is that it is not the common minhag by us.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/5/2018 11:58 AM |
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# 1874 Five Strikes and Out?
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Q. I have seen often people striking the ground with the arovos on Hoshana Rabba until most or all the leafs are gone, and creating a great mess in the shul or at home is that correct.
A. Mishna Berura (664: 19) quotes Arizal that one should strike the hoshanos five times on the ground followed by hitting on utensils to remove some of the leafs; not all leafs need to be removed.
Bikurei Yaakov asserts that one should hit the arava with might and indeed remove leaffs as this is a symbol to the end of the severity of the days of din and judgment.
However, Chaye Adam (153: 3) mentions that the removal of all leafs is customary by children complying with the mitzva. Mekor Chaim claims it is the minhag of the uneducated and boors.
Piskei Teshuvos (ibid. 5) further explains that the opinion of the Arizal is that none of the leafs should be removed, on the contrary, the aravos should be maintained as kosher as the ones on the lulav, with their leafs on. He adds that according to the Arizal the hoshanos should only be struck on the ground five times. The above is echoed by Kaf Hachaim (ibid. 37), Pri Megodim, Kitzur Shulchan Aruch (138: 3) and others.
Horav Shlomo Miller's Shlit'a opinion is that one should follow the minhogim of his family and congregation. However, the Rov advises to collect all leafs, if any were left on the ground and not to step on themas it constitutes bizui or desecration of a mitzva. (See Shharei Tzion ibid. 2).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/30/2018 5:00 PM |
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# 1873 Landing Permit
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Q. Is there a source for throwing the arovos after being used on top of the aron hakodesh?
A. Malbushei Yom Tov (on Levush 664: 1), Maharsham (4: 53), Netzotzei Zohar (Parshas Tzav), Bikurei Yaakov (664: 16) and others quote this minhag.
Nitei Gavriel (Sukkos 79: 7) understands that they mean to throw them on top of the aron hakodesh. He also quotes Darkei Chaim Veshalom that on the contrary averts not to place them there. He mentions that the Chabad tradition is to place them on a chair. However, he also mentions that many of the Chassidic groups do place them on top of the aron hakodesh.
Moadim Uzmanim (2: 131) writes as a support to this tradition, the fact that in the Beis Hamikdosh the arovos were placed vertically leaning on the mizbeach and the aron hakodesh represents symbolically the altar.
Horav Shlomo Miller's Shlit'a opinion is that one should follow the minhogim of his family and congregation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/30/2018 4:55 PM |
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# 1872 Tied in Knots about Hoshanos?
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Q. Is it correct to tie the aravos branches for the hoshaanos for Hoshana Rabba with rubber bands or red string? Do they have to be tied at all?
A. Mishna Berura (664: 17) mentions that some maintain the branches do not have to be tied, however Remaz disagrees and rules they should be tied and that is our minhag. Magen Avrohom (ibid. 4) debates whether it is correct to tie them with leaves of an unused lulav, since something done for the purpose of beautifying the object does not constitute a chatzitza. However, Pri Megodim opines that this may apply only to the mitzva of lulav since there is a mitzva to have it tied to the other minim, but not to the arovos and it may thus constitute a chatzitza. Therefore, he and others suggest to tie them with ties made out of the aravos branches themselves.
Piskei Teshuvos (664: 4) writes that the minhag is to tie them with lulav leaves or with other means and keep the tie high so one can hold the branches bellow it. He mentions that the minhag of the Steipler Gaon zt'l was to tie them with a string or a rubber band and hold the branches bellow the tie.
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 9/30/2018 4:40 PM |
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# 1871 Fiddle with the Simcha
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Q. Is it better not to play musical instruments during a simchat bet hashoeva since it is done on chol hamoed?
A. Although, some Poskim are stringent in regards to playing musical instruments on Chol Hamoed (Shaar Efraim 40, quoted by Beer Heitev 534: 5), however, many Poskim are lenient as Shaarei Teshuva (ibid. 5) mentions in the name of Shvus Yaakov (1: 25), Shoel Umoshev (5: 3) and others.
Minchas Elozor (1: 29) writes that the minhag of Geonoim and Kedoshim was to play instruments during the simchas beis hashoeva, See similar in Otzer Haposkim (661: 2).
Horav Shlomo Miller's Shlit'a opinion is to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/30/2018 4:29 PM |
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# 1870 An answer to Blowing in the Wind
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Q. In regards to schach being blown off the sukka by an uncommon wind, (see above question), what is considered a ruach sheino metzuya or uncommon wind? does it have to happen at least after a span of thirty days? How many times a year does it have to blow?
A. The Rov defines, ruach sheino metzuyo, not as a factor of how many time a year it occurs, but rather as the surprise and astonishment it creates on those who witness it unusual strength and unique damage it creates.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 9/28/2018 1:18 PM |
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# 1869 Will It Fly?
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Q. Is one allowed to fasten the schach mats with plastic zip-ties to the wood cross beams supporting them as a precaution they don't fly of with unusual strong winds (ruach sheino metzuya)?
A. Horav Shlomo Miller's Shit'a opinion is that if the mats can stand by themselves and not be blown by a common wind they can be tied since they are actually normally supported only by the wooden beams. The Rov recommends as is, to better use natural hemp twine, the leafs of an unused lulav or similar, that could in principle be used as schach, and not synthetic string or plastic zip-ties.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/28/2018 1:16 PM |
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# 1868 Parents or Children
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Q. If one has a small sukka and can only include in it his children or his parents, who should he choose?
A. Horav Shlomo Miller's Shlit'a opinion is that his parents are first, due to the mitzva of kivud and honor due to them. His children, should eat a bit later or before and thus comply with the mitzva of sukka.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/28/2018 1:09 PM |
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# 1867 Leading Lights
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Q. What is the reason and the source for the tradition kept by some to light candles at the simchas beis hashoeva?
A. Kaf Hachaim (643: 9) quotes the tradition of lighting candles at the simchas beis hashoeva and explains that they are lit in honor of the seven Holy Ushpizin that guide the Yom Tov, and therefore we light that number. See also Nitei Gavriel (72: 11).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/28/2018 12:31 PM |
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# 1866 An Eye on the Hurricane
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Q. Can I dismantle my Sukka on Chol Hamoed since I will be leaving town before the last days of Sukkos. I am afraid that if it remains it might cause damage to my property or adjacent properties, since I live in Florida, and it is the hurricane season.
A. Horav Shlomo Miller's Shlit'a opinion is that it is permitted since it involves the type of melacha that when not done on Chol Hamoed, it would cause a loss. To avoid being pained and thus neglect the mitzva of simchas Yom Tov, the Sages permitted it. However,
the Rov recommends one should ask a friend to do it after Sukkos. If
that is not an option, in need he can have a Gentile dismantle it on
Chol Hamoed. (See Shulchan Aruch O.H. 537 and 538)..
Rabbi A, Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/28/2018 12:20 PM |
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# 1865 Trail his Coat
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Q. I have in my home a coat that does not belong to me. I must have picked it up by mistake about five years ago from a shul or another public place, that I can't remember. The coat is common without any unusual marks. What is the proper way to deal with the coat?
A. Horav Shlomo Miller's Shlit'a opinion is that you should store it in a safe and protected place until Eliahu Hanavi arrives, and you have the opportunity to consult him as to who the owner is. You should also asses and record its value. (See Bava Metzia 20a, 37a, Shulchan Aruch C.M. 65, et. al.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/25/2018 9:25 PM |
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# 1864 Eat Away
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Q. What if one didn't have in mind the mitzva while eating on Erev Yom Kippur, does he comply? If he overate it it still a mitzva?
A. According to the opinions that it is a Biblical mitzva (Mishna Berura 604: 1, quoting Magen Avraham) one should indeed have a mitzva intention in order to comply with it. However, Horav Shlomo Miller's Shlit'a opinion is that after the fact one may still comply, due to the eating being linked to the fasting on Yom Kippur, which is prohibited even without intention.
The Rov maintains that if one overate to the point of being considered an "achila gassa," whatever was eaten after reaching that point, may indeed be of no value regarding this mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/21/2018 1:55 PM |
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Important Numbers
