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# 1892 Does This Add Up?
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Q. A person who is davening Maariv on motzoi Shabbos 50 minutes past sunset, and his custom is to prolong Shabbos for 72 minutes, or longer, should he skip ata chonantanu in SE, because once he says this prayer, his Shabbos is automatically over and he fails to comply with the mitzva of tosefes Shabbos? Should he recite the first three brachos extra slowly in order that his recitation of the Havdalah will take place after 72 minutes?
A. Horav Shlomo Miller Shlit'a explained that adding time to Shabbos and maintaining Rabbenu Tam's zeman is basically a reference to the prohibition of doing work until that time has arrived. The fact that he recited ata chonantanu, does not permit one that keeps usually Rabbenu Tam to do melochos until the right time has come. By adding a short time, he can also comply then with tosefes Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/24/2018 11:16 AM |
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# 1891 An Answer to an Answer
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Q. It says that one should answer Yehe Shmei Rabba with all his might, so he can answer louder than the one saying kaddish, does that include the Amen also?
A. On question 1500 in regards if omein can be answered quietly, we wrote: "Shulchan Aruch (124: 12) quoting Talmud (Brochos 45a) rules that one who answers omein should not rise his voice more than the one reciting the brocho. However, Meforshim question that it seems to contradict the teaching of the Talmud (Shabbos 119b) that if one who answers omein, with all his might the gates of Gan Eden are opened for him. Horav Shlomo Miller Shlit'a explained that this follows the opinion of those who maintain that “bechol kocho” does not mean with a loud, high volume voice, but with his greatest intention. (Ritvo ibid, quotes Rabenu Yona that it actually means loud and clamorous).
Mishna Berura (ibid. 47) maintains that if one's intention is to rouse and energize others into answering with better and stronger kavana and intent, it is permitted. (Shaarei Brochos p. 358, quotes other answers and opinions)."
Horav Shlomo Miller's Shlit'a opinion is that indeed, one may say the omein in a tone lower than the following Yehei Shmei Rabbo.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/21/2018 11:28 PM |
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# 1890 Amein Restrain
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Q. When someone is in a kiddush and he hears someone else making a brocho at the same time he is also saying one, should he answer Amen? If he does is it a hefsek?
A. Horav Shlomo Miller's Shlit'a opinion is that he should not answer amen but rather drink or eat first.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/21/2018 11:25 PM |
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# 1889 This is the Answer
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Q. If one did not hear the bracha being said, but he realizes what it was, as when people bow down for moddim or one has an apple in his hand that he is about to eat, can he answer Amen?
A. Answering omein is an affirmation to the brocho recited, therefore if one is unaware of what was said he is actually prohibited to answer omein, as it is considered an omein yesomo or orphaned amen. Remo O.H. 124: 8 -11).
As is mentioned in Talmud (Suka 51b) in regards to the flag signals of the well attended Great Synagogue of Alexandria, we do answer amen even when we did not hear at all the recited brocho, as long as we are aware which brocho is being recited. (See Igrois Moishe O.H. 4: 91: 4, and question 482.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/21/2018 11:23 PM |
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# 1888 An Under Oath
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Q. Since we are to avoid making nedarim and oaths, can someone sign a document that ends with the following statement?
"I solemnly declare that the foregoing statements are to the best of my knowledge and belief true, and I make this solemn declaration conscientiously believing it to be true and knowing that it is of the same force and effect as if made under oath."
A. Horav Shlomo Miller's Shlit'a opinion is that signing this document may not be tantamount to uttering an oath at all. One may also add the abbreviation bl'n (beli neder) before the signature.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/17/2018 2:34 PM |
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# 1887 Its A Fix
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Q. Are schach mats that have turn partially moldy kosher for schach? They do not smell to mold, but you can see the discoloration. Can you paint them?
A. Horav Shlomo Miller's Shlit'a opinion is that the mold should be removed (including for health reasons), they can then be painted. (See question 1884 above).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/17/2018 2:21 AM |
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# 1886 Clear the Tablecloth
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Q. Good evening Rav,
Is there an inyan or Halacha to have white tablecloths on Yom Tov.
I believe there are sources for Shabbos that one should have a white tablecloth. Does the same apply for Yom Tov?
I was thinking of serving on coloured tablecloth -due to the fact that some meals will be milchigs. ( A thick plastic will be put on top for the fleishig meals it"H)
Is this alright?
Thank you very much.
A. Nishmas Shabbos (268) maintains that even on Shabbos, Poskim fail to mention that the tablecloth used has to be white, they just assert that the tables should be covered. However, he writes that the tradition is to use white tablecloths. He adds that it may be due to various reasons. Firstly, we do cover tables even when we eat on them during week, so in a way similar to honoring Shabbos by having specially dedicated better clothes, we also use clean white tablecloths for the Shabbos seudos; we thus comply with the mitzva of Mikro Kodesh. He also adds that the white color alludes to teshuva and forgiveness, inherent in the kedusha of Shabbos.
Horav Shlomo Miller’s Shlit’a opinion is that these reasons would equally apply to Yom Tov.
Poskim do mention that a white tablecloth should be used at the seder.
Nishmas Shabbos (ibid.) adds that the linen or decorated table napkins used to cover the chalos, need not be white.
The Rov’s opinion in regards to changing the color of the table linen from white to other colors when eating milchigs during Yom Tov is that it is correct, if the tablecloths are equally elegant and refined and convey honor to the Yom Tov table.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/17/2018 2:13 AM |
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# 1885 A Cover Up?
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Q. My schach mats have been damaged with the years and now the blades and reeds have become separated and they can hardly be used. Can I join them together again by using straps made from organic flexible material such as hemp or lulav blades that I can glue with synthetic very strong contact glue?
A. Horav Shlomo Miller Shlit'a pointed out that Poskim disagree if glue can be used to join the blades of a lulav that have began to separate. Many permit if it is still kosher and the glue is just preventing further separation, but maintain that it cannot de used to fix a lulav that has already become posul. (Hakdama to Arbaas Haminim, Maadanei Shlomo p. 82, Piskei Teshuvos 645: 4, Nitei Gavriel p.45, et. al.).
In our case the straps of pressed, but unwoven plant material could be considered the main maamid, supporting and sustaining material of the schach and the glue basically is just holding the blades over that support, so they will not separate (See Igrois Moshe O.H. 1: 177). In reality, since usually the reeds of the schach are resting on the wooden beams across the sukka, the straps are also there mainly to space and hold them together as mats.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that it should be permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/17/2018 2:10 AM |
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# 1884 One Shailah Paints a Thousand Words
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Q. To preserve the schach mats made of reeds from getting moldy when wet, or the strings and straps that keep them together from rotting, can one spray them with transparent shellac, lacquer or varnish, before and after using them?
A. On question 876 in regards to if there is a problem with using bamboo that is coated with a varnish like substance for schach, we wrote; Poskim permit painting or coloring the material used for kosher schach since it does not change the nature of the substance and it does not create a separate-standing body. (Haelef Lecha Shlomo 365, Beis Yisroel 106, Nitey Gavriel – Sukos 15: n. 15 -quoting Chazon Ish, Orchois Rabbenu – quoting the Steipler Rov zt’l,) so too is the opinion of Horav Shlomo Miller Shlit'a.
Horav Shlomo Miller Shlit'a added, that even if the spraying is not done for aesthetic and beautifying reasons, but rather for structural maintenance and building preservation, if the resulting spray cover is so thin that it can not be peeled off as a self standing layer, as it crumbles into unsubstantial particles, it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/14/2018 11:53 PM |
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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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Important Numbers
