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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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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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# 1863 Amounts To Something
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Q. Is there a shiur or amount of food that one should eat in order to comply with the mitzva of eating on Erev Yom Kippur? If not, should one keep on eating small amounts during the day or suck a candy to extend the compliance on this mitzva? Is drinking included?
A. Minchas Chinuch (313: 16) maintains that one complies with this mitzva only if he eats the amount of a koseves hagassa (A type of date, slightly less than a beitza or egg, Shulchan Aruch 612:1, or about 44 ml.) which is the prohibitive shiur of eating on Yom Kippur.
However, some Poskim write that the minhag is to eat also small amounts often, since one also complies eating small amounts (Ksav Sofer 114, Piskei Teshuvos 604: 2).
Drinking is also included (Mogen Avrohom and others, Mishna Berura 604: 1). I
Horav Shlomo Miller's Shlit'a opinion is similar in regards to the shiurim, but the Rov disagrees with the minhag some have of eating small amounts of food throughout the day.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/20/2018 12:37 PM |
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# 1862 Hashem's Gift to Women?
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Q. Since eating on Erev Yom Kippur is a mitzva that is time sensitive, should the wife join her husband also at the late supper? (See question 1861 above.)
A. Poskim disagree if women are also included in this mitzva, since it is indeed time sensitive and that should exempt them. However, maybe due to it being linked to the fasting on Yom Kippur and since women do have to fast they should also take part in the mitzva to eat. Many Poskim seem to agree that women are subject to this mitzva. (Teshuvos R'A. Eiger 16, Hochmas Shlomo on siman 604, Ksav Sofer 112, Rashash Suka 28b, Sdei Chemed - Yom Kippur 1: 5, et. al.).
Horav Shlomo Miller's Shlit'a opinion is that women should indeed include themselves in the mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/20/2018 12:35 PM |
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# 1861 A Late Supper
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Q. Should one wait to eat supper on the eve of Erev Yom Kippur until night, so he can comply with the mitzva of eating on that day?
A. Shulchan Aruch and Mishna Berura (O.H. 604:1) write that it is a Biblical mitzva to eat on Erev Yom Kippur. However, Poskim disagree whether it starts at night (Sheloh as quoted by Magen Avrohom ibid., Eishel Avrohom), or it begins only in the morning (Biur Hagra and Yad Efraim, ibid.).
Horav Shlomo Miller's Shlit'a opinion is that it is not necessary to wait until night,
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/20/2018 12:31 PM |
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# 1860 Break Bread?
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Q. (See prior question 1959). Is there any prohibition of pas yisroel when it comes to wheat flour based cereals?
A. The gezeira of pas akum applies only to to bread products containing one or more of the five major grains: wheat, barley, oats, spelt or rye, that have the form of bread or tzuras hapas. (Shulchan Aruch, and main commentaries Y. D.112). Corn and Rice Cereals are, by definition, not bread items.
There are different opinions of contemporary Poskim in regards to Cheerios and the like; many are lenient.
Horav Shlomo Miller's Shlit'a opinion is also to be meikil.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/18/2018 5:10 PM |
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# 1859 The Staff of Life
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Q. Is one obligated to eat only pas yisroel (bread baked in a Jewish bakery; as opposed to kosher bread baked anywhere) during the aseres yemei teshuvah? What happens when someone must travel?
A. Shulchan Aruch (O.H. 603: 1) rules that during the Asseres Yemei Teshuvah, due to the unique status of these days, and to beseech Hashem to judge us with rachamin and compassion, everyone should be careful to eat only pas yisroel. From the wording of the Shulchan Aruch and Mishnah Berurah (ibid. 1), it seems that it is a requirement. Nachalas Shivah (72) also mentions that is an obligation. However, Chayei Adam 143:1 and Aruch Ha-Shulchan, maintain that it is only the correct thing to do.
When no pas yisroel available, Shulchan Aruch (112: 8) quotes different opinions if one is allowed to eat pas paltar. Mishna Berura (ibid.) rules that If pas yisroel is available within a "mechalech mil" (a walk or in our days a drive of about 18 minutes from one’s home), one should drive there and purchase it. If pas yisrael is not available within that distance, one should bake his own bread or assist a non-Jew in the baking process. If one is on the road, he should travel ahead another four milin or 72 minutes in order to obtain pas yisrael. If pas yisrael is not available within those distances and one cannot bake his own bread, then he may eat pas palter See Chochmas Adam 65:4; Pischei Teshuvah Y.D. 112:; Mishnah Berurah 603:1; Beiur Halachah 163:1; Aruch ha-Shulchan Y.D. 112:18.
Horav Shlomo Miller's Shlit'a opinion is that it is only the correct thing to do.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/18/2018 5:07 PM |
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# 1858 A Teshuva on Teshuva
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Q. Dear Rabbi
When considering complying with the mitzva of teshuva, is it better to choose a relative small but constant mitzva that one can mend and keep at all times. (Such as learning Torah and keeping shiurim). Or is it better to pick an important and very meaningful mitzva, that one may only be able to do maybe once a year? (Such as helping a family in economic strain to find the right parnassa). If both can't be done, on which should one concentrate?
A. Our Sages debate in a number of places which is greater, Talmud Torah or performing mitzvos. (See Kidushin 40b, Bava Kama 17a, Megilah 3a & 16b, et. al.).
Rambam (Hilchos Talmud Torah 3: 3) rules that; There is no Mitzva equal to Talmud Torah. Rather, Talmud Torah is equal to all the Mitzvos, because learning leads to fulfilling. Therefore, learning always comes before fulfilling.
Shulchan Aruch (Y.D. 246:18): maintains that Talmud Torah is equal to all the Mitzvos. If one has an opportunity to do a Mitzvah or learn Torah, if someone else can do the Mitzva he should not cease learning. If not, he should do the Mitzva and resume learning.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that he should try as much as possible to find the right balance to be able to accomplish both. Since there are many variables to each situation, and conditions change, he should consult continuously with a competent Rabbi, to be able to do so succesfully.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/17/2018 10:51 PM |
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# 1857 A King of Questions
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Q. We say and repeat Hamelech in the tefilos and end of brochos of Rosh Hashono, because Hashem being King implies the strictness of judgment on that day. Why then is Hamelech equally said on Yom Kippur, when the day is all about rachamim and compassion?
A. Our Sages (see Sheloh -Shoftim 101: 1, Michtav M'Eliyahu 4: p. 78 and others) point out that there are two basic systems of imparting justice in the Torah. Firstly is the common usual set of mishpotim and laws given to the Sanhedrin and all other Batei Din. They are bound by the restrictions of the Torah and have to follow to the letter of the law.
The second is the rule of the king, who is given the authority to impart justice according to the circumstances he reasons and understands to be necessary in each situation.
As the posuk (Tehilim 122: 5) mentions: "For there were set thrones for judgment, thrones for the house of David." Namely two sets of thrones, since the king is able to be "poretz geder" or breach through boundaries. (Sanhedrin 20b). Therefore, King David was able to sentence someone to death just for stealing from a poor neighbor (Shemuel 2: ch. 12 ) or saving the life of a murderer in the case of the widow of Tekoa (Shemuel 2: ch. 14).
Similarly, we find that Hashem acts like a King saving the lives of the guilty and undeserving. An example is the acceptance of the teshuva of King Menashe, when the midas hadin and the Celestial Court refused that he be accepted, but Hashem created a tunnel under His throne and accepted him. (Sanhedrin 103a, Yerushalmi ibid., Midrash Ruth 5).
Horav Shlomo Miller Shlit'a explained that during the Yemei Ratzon, we invoke and appeal to the justice of Hashem as a King of rachamim and compassion, since we sadly understand the calamity and misfortune of being judged by the system of common Din.
The Rov also pointed out that the word Melech or king is composed of the terms "mah" and "lech," meaning that He shows us the way how to go and advance.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/17/2018 3:15 PM |
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# 1856 A Live Answer
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Q. (See question 1855 above) Why does the patient who was connected to a heart-lung machine, and experienced a complete cessation of the natural heart and lungs functions, which is the traditional definition of death, have to fulfill mitzvos after such a procedure? Hasn't he experienced T'chiyas HaMeisim?
Why is he not considered like born again and he should have to remarry his wife?
A. This question is similar to the one above. As Horav Shlomo Miller Shlit'a explained, for the patient to be considered dead by Halacha standards, his dead has to be also irreversible. Even if the patient is maintained for a relative long time in such an inanimate state, as when lowering his body temperature, as long as he can be revived, he is seen then as continuing his former life.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/16/2018 2:03 PM |
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# 1855 A Matter of Life and Death
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Q. How is it possible to allow a surgery to take place where the patient is connected to a heart-lung machine? True, the body is receiving oxygenated blood. However, there is complete cessation of the natural heart and lungs. This is the traditional definition of death. Isn't bringing about this cessation not killing the patient, at least halachically? Why are the relatives not Onenim? Why do they not have to tear Kri'a?
A. Horav Shlomo Miller Shlit'a explained that the fact that a person is immediately connected to supporting equipment such as the heart-lung machine does not constitute cessation of life, on the contrary it is done to extend the life of the patient.
The Rov pointed out that any medical surgery, where some significant blood vessels are cut, if not contained temporarily, it would cause the death of the patient by exsanguination. Yet no one questions that it is necessary and permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/16/2018 1:41 PM |
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# 1854 Fly Kosher
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Q. I have a lot of fruit flies swarming in my apartment. I've tried a solution that I purchased in a local hardware store. Someone suggested I use apple cider vinegar to help attract the flies. Does one still have to purchase something with a "hashgacha" even though they are not using it for a direct benefit?
A. If you are using a porcelain cup or dish and you leave a non-kosher liquid in it for more than twenty four hours the utensil may become non-kosher. Being there for that length of time is considered as being cooked in that vessel, and the vessel absorbs the non-kosher liquid. (See Shulchan Aruch Y.D. 61).
However in practice, Horav Shlomo Miller's Shlit'a opinion is that in the case of apple cider vinegar, that is likely to be kosher anyway, after the fact it may be permitted. Nonetheless, It is better to use a disposable cup.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/16/2018 1:30 PM |
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# 1853 Fast... but not so Fast
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Q. Should one fast on Tzom Gedalia if that may affect him and he maybe won't be able to fast on Yom Kippur?
A. Poskim disagree whether it is better to observe the taanis now at hand and fast on Tzom Gedalia, even if that may cause not fasting on Yom Kippur, since that would be considered then a "ones" or being beyond one's control and exempt of any culpability. (Sdei Chemed - M. Yom Kipurim 1: 10).
However, many Poskim maintain and recommend not to fast on Tzom Gedalia if that would jeopardize the fasting on Yom Kippur. (see Tzitz Eliezer 10: 25 and Piskei Teshuvos 602: 1).
Horav Shlomo Miller's Shlit'a opinion is to follow in principle this last opinion, however a competent Rov should be consulted to verify the reality of the threatening medical condition.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/14/2018 3:52 PM |
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# 1852 Dying to Know?
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Q. A person who is not ill, but finds fasting hard because of his age; he does usually fast on other taaneisim. Can he avoid fasting on Tzom Gedalia since it is as is a nidche? (Gedalia was assassinated on Rosh Hashana and the taanis was pushed off to the day after, so it is less than other fast days).
A. Poskim differ as to when Gedalia was assassinated. Rabbenu Yerucham (P. 164, quoted by Beis Yosef and Beer Heitev 549: 1) maintains that indeed he was killed on Rosh Hashana and because of the day being Yom Tov it was differed to the third of Tishrei. Eben Ezrah (Zecharia 8: 19) writes that he died on the first day Rosh Hashana. Others mention that it was on the second day Rosh Hashana (Knesses Yechezkel O.H. 23). There is an opinion that he was struck on Rosh Hashana, but died from his wounds the next day (Yalkut Hagershuni quoting Divrei Shoul).
However, the Talmud (Rosh Hashana 18b), Rambam (H. Taanios 5: 2), Tur (O.H. 549), Ritvo (quoted in Biur Halocho ibid.) and most Poskim write that Gedalia died on the third day of Tishrei. Yaaros Devash (2: 1 - see also Kaf Hachaim ibid.) explains that Tzom Gedalia, gives echo to the teaching of the Mekubalim, that every day of the Yemei Teshuva represents one of the Ten Commandments and the third day stands for Lo Tirzach or do not commit murder.
Beer Heitev (ibid.) and others assert that even if we follow the opinion that he died on Rosh Hashana, since it was from the onset established as a day of fasting on the third of Tishrei, it does not qualify as as a nidche or a differed taanis. However, Nitei Gavriel (Yom Kippur 1: 2) does mention that some Poskim are lenient for the ones in need.
Horav Shlomo Miller's Shlit'a opinion is that one should deal and address Tzom Gedalia as one does similar taaneisim, and if he is able to fast on them, he should equally do so on this taanis.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/14/2018 3:17 PM |
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# 1851 Just a Question of Time
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Q. Hi. I have a question that's been bothering me for some time.
There are some coffee machines that you can set on a clock that will grind, brew and make your coffee. Can such a machine be set to brew on Shabbos? Can you set a timer to Cook on Shabbos? Would the coffee be muktza because it was just grounded?
On another note, can I set a Crock-Pot to turn on in middle of Shabbos to warm up kugel that was left on there from before Shabbos to be warm for the Shabbos meal?
Thanks.
A. Shulchan Aruch (O.H. 252: 5, 256: 1, see Shabbos 18a) rules that we are not ordained on shevisas kelim, and therefore work done automatically by utensils and implements that belong to us, without human interference during Shabbos, is basically permitted. Therein the reason for light timers, heating and A.C. equipment working on Shabbos etc.; but there are many exceptions.
One of the notable exceptions is the cooking and preparation of food. The reason is that our Sages, understanding that people are prone to personally interfere with the cooking process when in need, and that involves Biblical prohibitions, placed different restrictions and limitations as to what is permitted to be left cooking or keeping warm on a heat source, and how to make that process recognizably different.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that you should not set cooking or brewing equipment on a clock that will grind, brew and make your coffee during Shabbos.
As far as setting a Crock-Pot to turn on in middle of Shabbos, and warm up kugel that was left on there from before Shabbos to be warm for the Shabbos meal, the Rov's opinion is that it should be avoided (as it is included in the prohibition of chazara).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/14/2018 2:06 AM |
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# 1850 A Maaseh on Maaser Money
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Q. I usually split my maaser money to donate to different institutions. On this occasion I had first in mind to give it all to institution A, can I change it and give it now all to institution B? Nothing was verbally said.
A. Remoh (Y.D. 258: 13) rules that one becomes obliged to give to charity just by committing himself in his mind to donate. Although, there are dissenting views, as the Shulchan Aruch rules (C.M. 212: 8, see Piskei Teshuva Y.D. ibid. et.al.) one should be stringent when there was indeed a real serious commitment, even if only on ones mind. Therefore, as mentioned in the prior question Horav Shlomo Miller Shlit'a advises that one should always perform the declaration mentioned therein.
If that was not done, the Rov maintains that if one had indeed a serious commitment in one's mind to give to an institution and then decides to change the beneficiary, one should follow a hattoras nedorim process in front of a beis din, similar to the one done on Erev Rosh Hashono.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 9/9/2018 3:08 PM |
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Important Numbers
