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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1765 Enlightening the Light Travel
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Q. If one is traveling and space and weight are of the essence, does one have to take with, both his Shabbos and weekday taalis, or can he wear his Shabbos taalis for all prayers?
If one is medakdek (careful) to use special Shabbos shoes, can he be lenient when traveling?
A. From Shulchan Aruch (O.H. 262: 3), Mishna Berura and other Poskim it appears that there are two distinct opinions as to how to comply with the obligation to wear special and dedicated clothing in honor of Shabbos. Halachikally, it suffices if the suit and hat are used only for Shabbos, while inner garments including shirts, as long as they were washed for Shabbos, that already makes them special and dedicated. Shoes are similar, and they should be shined or cleaned. (Rav Poalim 4: 13, Yisodei Yeshurun p. 26, et. al.).
However, others assert that all clothing should be dedicated only for Shabbos use, including shoes and taalit kattan (Arizal and Mekubalim as quoted in Magen Avraham ibid. 2, Moreh Be’etzba 4: 139, Kitzur Sheloh, et. al.).
In time of need as when traveling, Horav Shlomo Miller’s Shlit’a opinion is that in need he can take only one taalis. If the weekday is just as good, he may want to use that one.
the Rov also maintains that one can be lenient with shoes when traveling.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/29/2018 3:46 PM |
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# 1764 The Man Makes The Clothes
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Q. A person who can afford only one suit (jacket) and he would like to wear it both on Shabbos as well as when he davens during the weekdays, is this OK, or does it take away from the honor of Shabbos to wear it on a weekday? If OK, should he remove it immediately after davening?
A. Shulchan Aruch (O.H. 262: 3) rules that one should wear better and specially dedicated clothing for the honor of Shabbos. Poskim disagree as to when is the correct time after Shabbo’s end, to remove those special garments. Mishna Berura (ibid. 8) maintains that one should use them until havdala. The Arizal’s opinion is that they should be worn until after melave malka, since the Neshama Yiseira of Shabbos remains for that time (Kaf Hachaim ibid. 28, Yisod Veshoresh Hoavodo – Shemini).
Yalkut Yosher (p. 58) and others (See Piskei Teshuvos ibid.), assert that the common minhag is to wear them until one goes to sleep. Similarly, they permit wearing Shabbos clothing when attending weddings and simchos, although some are stringent (ibid. quoting Medresh Ruth, Avnei Yoshfo 5: 46)).
In regards to wearing Shabbos clothing for daveninig during weekdays when in need, Horav Shlomo Miller’s Shlit’a opinion is that it can be used for davening.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/29/2018 3:44 PM |
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# 1763 All Things Must Come to a Good End?
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Q. Why does ending with a good topic not apply to one ending a daily daf or any shiur on a sefer?
A. Actually, although it is not widely known, it does apply to all areas and acts of Torah study, as the Talmud (Brochos 31a) teaches that he prophets ended their words with desirable and correct termination (See Tosafos ibid.).
Minhagei Chassam Sofer mentions that he was always extremely careful to finish any conversation. even sichas chulin, wuth a good ending.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/29/2018 11:20 AM |
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# 1762 Finishing Touched
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Q. (See question 1761 above). How come some Parshios (like Kedoshim, Balak and others) do end with a wrong done?
A. Mishna Berura (138: 1) rules that the wrong done to an evil person or a non believer does not count. Others maintain that the need to finish with a proper ending, applies basically to the middle of the parsha and not to the end, as those endings were established by Moshe Rabbenu himself.
Horav Shlomo Miller Shlit'a added that the last posuk of Balak (25: 9) reads; "The dead in the plague were..." meaning that they were destined to die before and already considered so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 6/29/2018 11:17 AM |
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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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Important Numbers
