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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1693 Special Forces
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Q. I’m joining the army as a chaplain. Can I have the cook warm my special double wrapped kosher food on Shabbos? He knows it is for me.
A. Horav Shlomo Miller’s Shlit’a opinion is that you may ask him before Shabbos to put it in the oven at the same time and together (on top) of the other covered food. This will result in the cook doing a melocho mainly for the Gentiles.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/26/2018 11:29 PM |
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# 1692 Bad Hair Day
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Q. Hello Rabbi I am waiting for a response about my shailoh of lo yilbosh for a man dyeing his hair nowadays.
A. Shulchan Aruch (Y.D. 182: 2) rules that a man who colors even one white hair black, transgresses the Biblical prohibition of “Lo Yilbash,” (Devarim 22: 5), a man should not dress like a woman. Whether a person whose hair prematurely turned white is permitted to color his hair dark so that he will look his age rather than older than his age, depends on the purpose and reason of the dyeing. If done for beauty reasons many Poskim prohibit, but they permit when it is done to avoid embarrassment or to be hired, secure a job or maintain office. (See Sheorim Metzuyonim Bechalocho 171: 1, Igrois Moshe Y.D. 1: 82 and 2: 61, Nishmas Avrohom Y.D. 2: p. 137, quoting R. Z.S. Auerbach zt’l )
See also question 563, on whether a man can trim his eyebrows if they are unruly and get into his eyes.
We wrote: “Shulchan Aruch (Y.D. 182: 1) rules on the prohibition to remove bodily hair growth. However Mordechai (Shabbos 50: 327) permits in cases of great discomfort or pain.
Nishmas Avrohom (Y.D. 182 p. 140) quoting Horav S.Z. Auerbach Zt”l that permits the removal of embarrassing excessive hair between the eyebrows.
Horav Shlomo Miller’s Shlit”a opinion is that the eyebrows can be trimmed for the sake of one being able to see properly, but not with the exactness and meticulousness typical in women’s facial treatment.”
Although some contemporary authorities may be lenient, the Rov’s position would be similar to above in our case. He added that the fact that there are dyeing products manufactured and marketed specifically for men and many men do use them, is of no relevance when they are used just as a beautifying agent.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/26/2018 3:19 PM |
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# 1691 Double Check
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Q. If someone was visiting in Eretz Yisroel when they were reading a different parsha that Shabbos (Tazria – Metzora) and in Chutz Laaretz (Shemini). And then returns and will listen a second time the next Shabbos this same two parshios, does he also have to repeat the Shnaim Mikro and Targum he reads every Shabbos morning?
A. Horav Shlomo Miller’s Shlit’a opinion is that he does not have to repeat the reading of the two parshios with Targum that he already did a week before. (See also Betzel Hachochmo 1: 9, Beer Moshe 7).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/26/2018 12:05 AM |
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# 1690 Walking on Eggs
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Q. I have a non-Jewish neighbor who is very friendly and does us many favors. He offers every year to my children Easter chocolate eggs. They don’t eat them because they don’t have kosher certification. We usually also buy for his children the same, because we want to keep a good relationship. Is giving or hiding Easter eggs for the non-Jewish children to find, permitted?
A. Easter eggs, also called Paschal eggs, are decorated eggs that are usually used as gifts on the occasion of Easter. The oldest tradition is to use dyed and painted chicken eggs, but a modern custom is to substitute chocolate eggs wrapped in colorful foil, hand-carved wooden eggs, or plastic eggs filled with confectionery such as chocolate. Eggs, in general, were a traditional symbol of fertility and rebirth expressed during spring in many ancient pagan traditions. (From Wikipedia).
It is interesting to note (lehavdil), that Mei Hashiloach (Likutim at the sefer’s end) explains our tradition based on the Levush (O.H. 476: 2) of eating a hard boiled egg during the seder night, as an allusion to Pesach resembling the egg or emerging and nascent life force, from which eventually the Torah will be received on Shavuos.
However, since in Christianity this type off eggs do carry the message of resurrection, Horav Shlomo Miller Shlit’a recommends to reciprocate to your neighbors by presenting them with traditional Jewish gifts such as chocolate covered matzos or macaroon candies etc.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/25/2018 12:18 AM |
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# 1689 Not That Social
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Q. What is Horav Miller opinion in signing into Facebook, Linkedin or Whatsapp? Are there issues of lashon horah and rechilus involved?
A. Horav Shlomo Miller’s Shlit’s opinion is that Bnei Torah should abstain from using any of the methods of social media on-line.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/24/2018 12:50 PM |
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# 1688 Seek and Hide?
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Q. Recently, I went on a shidduch date. When I came in the apartment, the mother of the young lady was present, as were her two daughters. However, her husband was at work. Is this a yichud situation? I presume (though I can't know for certain) that the husband was somewhere in the city (no idea how far away). Is this considered a situation where the husband is in town, and therefore there is no yichud, or maybe it was yichud because the husband was probably far away and there was no possibility for him to suddenly abandon his job during working hours and come home?
See Shulchan Aruch (E.H. 22: 15) and in the Poskim therein as to how many women are required to avoid a yichud prohibition. Horav Shlomo Miller’s Shlit’a opinion is that if there are two present besides the proposed kalah there is no yichud. Otherwise, the home door should be left unlocked or the meeting should take place in a room with an uncovered window facing the street. If the husband is out of town, a neighbor should be asked to check on the home. An inside security camera could also be set.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/22/2018 11:20 PM |
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# 1687 Aneinu Anyway II
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Re - question 1640 in regards to someone who became a diabetic and cannot fast anymore reciting Aneinu, we wrote that Horav Shlomo Miller’s Shlit’a opinion is that one can still say Aneinu, but omit the phrase “beyom tzom taanisenu.
Q. In that case, may I also get an Aliyah on a Ta'anis?
A. Horav Shlomo Miller’s Shlit’a opinion is that one that does not fast should not be called to the Torah as the Mishna Berura (566: 21) rules. And even if he is the only cohen he should exit at that time. The fact that one can recite Aneinu when omitting “beyom tzom taanisenu,” is because it is only an elaboration and expansion to a tefila, that one may voluntarily add when true. (See similar opinion in Piskei Teshuvos (566: n. 28).
The Rov commented that you may get an aliya on a taanis during shacharis, but try to daven early and be still fasting.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/20/2018 6:27 PM |
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# 1686 No News is Good News
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Q. Is there a prohibition on listening, reading or repeating news that may be fake?
A. Horav Shlomo Miller’s Shlit’a opinion is that besides the inherent prohibition of wasting time that could better be used in Torah learning and performing mitzvos, one may incur in the proscription of distancing oneself from sheker or falsehood. When repeating them one may also transgress on the prohibitions of lashon horah and rechilus. And when reading or listening to them one may be violating the laws of accepting lashon harah as well as encouraging others to do wrong.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/20/2018 2:39 PM |
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# 1685 Speak for Yourself
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Q. Are Gentiles included in the speaking lashon horah prohibition?
A. Horav Shlomo Miller’s Shlit’a opinion is that Gentiles are not included in the speaking lashon horah prohibitions, since these proscriptions are not part of the seven Noahide Mitzvos. (Sanhedrin 56a). However, when the lashon horah causes damage or harm to others, as it often does, it would be included in the Noahide mitzva of not stealing from and harming others.
Poskim disagree the exact definition and nature of the mitzva of dinim or carrying out justice. It definitely includes a requirement that Gentile societies establish courts and prosecute those who violate the Noahide laws (Tosefta, Avodah Zarah 9:4; Rambam, Hilchos Melachim 9:14). Ramban (Bereishis 34:13) contends that the mitzva of dinim also prohibits injuring or abusing others or damaging their property.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/20/2018 2:36 PM |
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# 1684 See no Evil, Hear no Evil, Speak no Evil
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Q. Can one speak lashon horah on a Gentile? If not, can you speak on a Gentile if he also speaks lashon horah on others?
A. Although the Chofetz Chaim in his Seforim does not mention that the prohibitions of lashon harah apply when speaking about Gentiles, the Medresh Devarim Rabba (6: 8-9) quotes Rabi Yochanan saying that if you become accustomed to speak on one that is not from your nation, eventually you will speak wrong on your people too. (See similar in Medresh Tanchuma – Pekudei 7).
Radal in his elucidation (ibid.) maintains that lashon harah on Gentiles is therefore prohibited.
Chut Hashani (P, 357) asserts that if a Gentile who keeps the Seven Noahide mitzvos is involved, it is forbidden. but the prohibition is Rabbinical.
However, Haemek Shailah (28) explains that the Midrash may be referring to a Ger. While Zemanei Reuben (p.252) intents to differentiate between the different prohibitions involved in gossip and rumor-mongering.
The Rosh in Orchois Chaim (Day 5: 83) writes; Do not express wrong and lashon horah on any creature.
Horav Shlomo Miller’s Shlit’a opinion is that as mentioned above it is prohibited since it is the cause of bad midos and grievous character traits.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/20/2018 2:35 PM |
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# 1683 Wash for Lavash?
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Q. What is the correct brocho for lavash flatbread which is very thin and "floppy"? Is it the same brocho for any thin wrap?
A. On question 1287 in regards to the brocho on a flour tortilla (wrap) used as a bread substitute, as when filled with chicken or cheese, we wrote: Shulchan Aruch (168: 8) rules that very thin bread or as Mishna Berura (ibid. 37) explains a very diluted flour mixture baked with vegetables inside, the bracha will be mezonos. However, if he is kovea seuda (sets up an appropriate meal as opposed to eating a snack or nosh) and eats enough to be considered a proper meal, he should recite hamotzi. Mishna Berura (ibid. 80) maintains that kreplach, that he defines as thin sacks of dough filled with meat and the like, that the Remoh considers as bread, the Taz maintains that the brocho is mezonos (and so does Magen Avraham ibid. 20), Mishna Berura seems to agree.
Therefore, wraps and wheat flour tortillas, that are usually made from regular wheat batter, rolled thin. Being that the dough is similar to blila daka or rather very flat, thinner than a common pita or a lafa, the brocho should be mezonos unless one is kovea seuda on them. Poskim agree that for tacos and tortillas made from corn flour, the brocho is shehakol.
Vezos Habracha (168: 15: p. 494) writes that on thin pancakes and blintzes shells the brocho is mezonos.
A similar psak on wraps has been widely quoted in the name of Horav S. Z, Auerbach zt”l.
However, The OU Guide to Brachos maintains that “If one were to eat a plain wrap (unfilled) then it would be mezonos. Because it is not the way people eat this, this is a chisaron in the tzuras hapas. But if one were to eat a filled wrap with tuna or cheese etc… then the proper beracha would be hamotzi”
However, it seems that the current minhag in many places were wraps are served as a treat in gatherings or informal lunches, is to recite mezonos.
Horav Shlomo Miller's Shlit'a opinion is that it may be a sofek brocho and one should preferably in principle, wash netilas yodaim and eat a kezais slice of bread first. Nevertheless, when the wrap or wheat flour tortilla is indeed very thin or it has been treated and given a distinct flavor (usually also detected by color change), then one can recite mezonos, as long as one is not kovea seuda.
Lavash is defined as a soft, thin unleavened flatbread (Wikipedia) and if it meets the conditions mentioned above, would likely be subjected to the same Halacha ruling.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/20/2018 2:18 PM |
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# 1682 Dip In
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Q. See question above. Can someone that does not eat gebrochts (matza or matza flour dipped or mixed with water on Pesach) dip matza in wine or another alcoholic beverage (Kosher Lepesach)?
A. Mishna Berura (462: 4) considers that any water that was added to the wine before the end of the fermentation, to become annulled in the wine (battel) and therefore an integral part and parcel of it.
Based on the above, Horav Shlomo Miller's Shlit'a opinion is that this wine is alike mei peiros and does not cause flour to become chometz, Therefore, even those who do not consume gebrochts can dip their matza in it.
The same would apply to other fermented alcoholic liquors.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/20/2018 12:45 PM |
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# 1681 No Broch on Gebrochts
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Q. Can someone that does not eat gebrochts (matza or matza flour dipped or mixed with water) on Pesach dip or spread matza with mayonnaise? How about butter or jam?
A. Those who are stringent regarding geborchts, may allow matza to come in contact with mei peiros.or pure fruit juice, since exposure to mei peiros will not cause flour to become chametz. (See Sha’arei Teshuvah 460: 10, Eishel Avraham (Butchach 462) and Mikroei Kodesh (2: 15). However, the above applies only to pure fruit juices that do not contain any water. When water was added, on the contrary, it accelerates the process of fermentation.
Mekadesh Yisroel (396), Shevach Pesach (p. 193), Shaar Hamoadim (p. 169), and others quote different opinions in regards to butter and other spreads to be used on matza for those who do not eat gebrochts.
Minhagei Maharitz Halevy (p. 120) mentions that he would permit solid paste type spreads, such as butter, avocado, mayonnaise, banana, jam and similar, as opposed to liquids that run, flow and moisten.
Horav Shlomo Miller’s Shlit’a opinion is that there are different established minhagim in regards to butter that could have been manufactured from milk that had water added to it.
Jams are usually made from fruits cooked in water and contain a percentage of it.
Mayonnaise also contains a water percentage, however it is emulsified in the oil, and does not maintain the normal water properties. Therefore, there may be a reason to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/19/2018 11:42 PM |
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# 1680 A Storm in a Wine Cup
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Re- Question 70 on what is one supposed to do after the seder with the wine from the Kos Shel Eliyahu, where we mentioned that Nitei Gavriel (Pesach 2: 101: n.21) quotes that Horav Yaakov Landau zt’l related that R.S.B. of Lubavitch zt’l would pour the remainder back into the bottle, after adding a bit of wine to the cup, (for non-pogum purposes).
Q. I cannot understand the reasoning of the 4th opinion of adding wine to the cup, for non-pogum purposes. Nobody has drunk from the cup. Therefore, the cup is not pogum. Unless they are giving credence to the idea that we were told as children, that Eliyahu HaNavi sips from the cup when he slipped in unnoticed during Shefoch. In that case it would be necessary to pour in a bit of wine before Kiddush in the morning according to the 2nd opinion and
before the drinking of the 4th cup according to the 3rd opinion.
A. Horav Shlomo Miller Shlit’a mentioned that others do not have the tradition of Kos Shel Eliahu at all. He added that another widespread minhag, (also quoted in Nitei Gavriel, ibid.) is to pour a bit of the wine in the Kos Shel Eliahu into the fourth cup of all present. It is therefore conceivable that in the process, someone including children, may have also tested the wine directly from Eliahu’s cup.
Additionally, Kaf Hachaim (186: 21) opines that introducing a finger into the wine also makes it pogum, (other Poskim disagree).
The Rov added that since the Kos Shel Eliahu may remain uncovered an extended period of time, and Mishna Berura (272: 3) maintains that if wine is left uncovered more than a “sha’a muettes” (a short time) one should on the onset replace it when possible for kiddush use . Adding a bit of wine to the Kos may also be helpful. (Magid Teshuvo O.H.: 15, opines that adding wine may according to some Poskim, also be a tikun for yain megule).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/19/2018 1:45 PM |
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# 1679 Ahead Of One’s Time
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Q. My daily minyan davens maariv immediately after the shekiah. Which is the earliest time we can count sefira after the shekiah? When people don’t count in shul they tend to forget.
A. Horav Shlomo Miller’s Shlit’a opinion is that in the Toronto area, you may count sefira in need, around forty minutes after the shekia, depending on the date.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/18/2018 1:23 PM |
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# 1678 Sorry Money
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Q. If someone Hashem forbid, looses his father and at the same time receives from him a large inheritance, I remember that he has to recite Dayan Haemet for the death and Shecheyanu for the inheritance. Since both occurrences are simultaneous, which bracha does he recite first?
A. Mishna Berura (223: 6) rules that he first recites Dayan Haemes since this bracha is more obligatory than Sheheyanu, that some do not recite in this situation. Gesher Hachayim (18: 2; 3) maintains that since after the death one becomes an onen and is exempt at that initial stage from all positive mitzvos including brochos, but excluding Dayan Haemes, he would as is recite that one first.
However, Halichos Shlomo (23: 33) quotes that Horav S.Z Auerbach zt’l disagrees and opines he can recite Shecheyanu or Hatov Vehametiv immediately. Poskim also write that Shecheyanu should be recited in private (ibid,) Others assert that it should be recited only when the father reached a definite and propitious old age (Shulchan Hatahor ibid. 2).
Teshuvos Vehanhogos (2: 101) and other Poskim write that the common accepted tradition is not to recite Shecheyanu ot Hatov Vehametiv for a father’s inheritance.
Horav
Shlomo Miller’s Shlit’a opinion is similar. The Rov suggested
that one may comply with the blessing of Hatov Vehametiv by having
intention to thank for the inheritance on the fourth brocho of
Birchat Hamazon. (See also question 1504.)
Rabbi
A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/16/2018 12:20 PM |
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# 1677 Tune Out?
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Q. Can you listen, sing or play sad tunes and music during sefira?
A. On question 281in regards to listening to classical music in the radio during sefira, we wrote:
Horav Shlomo Miller’s Shlit”a opinion is that in principle serious or cheerless classical music would be permitted as we do sing a sad tune even on Tisha B’av (Eli Tzion). However it is likely that while listening to a symphony, parts of it may meet the criteria of the mood markings of allegro, animato, or giocoso. It is therefore advisable to refrain from listening to all music, unless needed for therapeutic purposes.
Rabbi A. Bartfeld
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Posted 4/13/2018 1:46 AM |
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# 1676 On Who Are We Counting?
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Q. Why do we say on the Leshem Yichud recitation before counting sefiras haomer, the phrase “kemo shekosuv BaTorah” (as it is written in the Torah), after all in our days the counting is only miderabanan (Rabbinical)
A. Kovetz Halochos (4: 1) indeed mentions that it is better to say “Vekosuv BaTorah” and it is written in the Torah. (See also Piskei Teshuvos 489: n. 48)
Orchois Chaim (489: 4) quotes Meorei Haeish, who asserts that in our times one should also omit; “Lekayem Mitzvas Asseh” I am prepared and ready to perform the positive commandment of counting the omer, since according to most Poskim it is only a Rabbinical mitzva.
Rabbi A. Bartfeld
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Posted 4/11/2018 11:30 PM |
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# 1675 The Kneidlach Emergency
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Q. Kneidlach on the last day of Pesach is a very important minhag in our family. When can you cook kneidlach this year when the last day of Pesach is Shabbos (for those who only eat or make gebrochts (matza dipped in water or matza flour baked) only on the last day of Pesach?
A. Poskim permit preparing the kneidlach on Erev Shabbos, the Seventh Day of Pesach, even for those who strictly refrain from having matza touch water or liquids during Pesach. Although, it cannot be eaten on that same day for them, many others are lenient and eat matza shruya all Pesach, and it would be fit for them. This applies only if an Eiruv Tavshilin was done. (Machazik Brocho 467: 6, Haelef Lecha Shlomo 343, Mikroei Kodesh 2: 60, Nitei Gavriel 3: 19 et. al.)
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 4/5/2018 7:00 PM |
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# 1674 Let It Lay?
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Q. Shalom Aleichem Harav. What should one do if they forgot to lean for the 3rd cup (at the Pesach seder)?
A. Rema (O.H. 472: 7) rules that if one did not recline on the third or the fourth cup, one should not repeat and drink another while leaning, since this could qualify as adding to the four cups. In that case we should better rely on the opinion of the Rabiah, who maintains that no haseiva is required in our days when we usually do not recline at all during meals. (See also Igrois Moishe O.H. 3: 67).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 4/5/2018 2:04 AM |
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Important Numbers
