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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1671 In Brief
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Q. Is it correct for someone who can daven mincha in a minyan where they repeat the complete chazoras hashatz, to instead daven at a choich shemone ezreh minyan, when he has the time to do so, and there is no hardship to daven in a normal complete mincha tefila?
A. Shulchan Aruch (O.H. 232: 1) and Mishna Berura (ibid.) permit when there is no day time left to repeat the amida to daven a mincha ketzara or shorten version by not repeating the amida completely. However, when not in need Poskim maintain that one should daven a complete mincha (Kaf Hachaim, Aruch Hashulchan, Eishel Avrohom, Be’er Moshe 8: 37, Piskei Teshuvos ibid. et. al.).
Oz Nidberu (12: 23) addresses the practice that some yeshivos have to daven a mincha ketzara or hoichen shemonezre regularly. He maintains that it should be avoided, unless it is done due to being unable to keep proper attention to the full repetition.
Horav Yaakov Hirschman Shlit’a quoted a psak he heard from Horav Yaakov Kamenetzky zt”l that permitted the mincha ketzara in yeshivos and kolelim. Horav Hirschman opines that it depends on what one does with the time saved. If one uses it for Torah learning he is entitled to daven a mincha ketzara; otherwise one should daven a complete mincha.
Horav Shlomo Miller’s Shlit’a pointed out to a number of sources that support the shorter mincha, including the Ridvaz (4: 1079). He writes that in the lands of the Yishmaelim, people were very careful, not to interrupt or to expectorate during prayers. Once people have prayed the silent amida however, since they feel they have already complied with their obligation, they are not careful to maintain decorum during the repetition. So it is preferable to have all present pray together.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/30/2018 1:51 PM |
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# 1670 A Cut Above the Rest
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Q. Given the choice, is it a bigger mitzvah to get a haircut erev Shabbos HaGadol or erev Pesach? (We are not talking about someone who is desperately in need of a haircut, but just in general, if one has a choice, which should he prefer?).
A.
Horav Shlomo miller’s Shlit’a opinion is that it may depend on
different factors such as time availability and of course need. On
erev Pesach the haircut is permitted only before chatzos (midday).
Rabbi
A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/30/2018 12:42 AM |
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# 1669 Through Thick and Thin
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Q. Shalom Aleichem Harav
If a protein powder is rice based, does that make the shake mezonos?
Shkoyach
A. Shulchan Aruch (208: 6) rules that a thin cereal mixture of light consistency that one drinks as a liquid, the brocho is shehakol. See Vessen Brocho (p. 532), that this applies even when one eats the mixture with a spoon.
Horav Shlomo Miller’s Shlit’a opinion is that the brocho on the liquid shake is shehakol, being similar to spirits and beer created from grain.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 3/27/2018 1:08 AM |
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# 1668 In Someone’s Hair
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Q. A non-religious Jew who has long hair in a way that is inappropriate for a Jew (e.g., ponytail - or even not to that extent), and now he wants to be chozer beteshuva, may he get a haircut on days when doing so is forbidden, such as sefira or Chol hamoed, in order to look normal?
A. Horav Shlomo Miller’s Shlit’a opinion is that one may be more lenient to take an essential haircut during the Sefirah period than in Chol Hamoed. However, it may be unnecessary to have a complete haircut done in both cases, since just trimming off the ponytail or the areas of excessive hair growth (especially where he should don teffilin), may be meantime sufficient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/25/2018 3:20 PM |
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# 1667 Have a Gut Shabbos Hagadol
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Q. Could you please ask Rav Shlomo why does the Mechaver write (siman 430) that the Shabbat before Pesach is called Shabbat Hagadol because of the miracle that happened on that day. Since the Shulchan Aruch is a sefer of rules and not midrashim, what rule is he telling us. If he agrees to the Rema or has another depending din, why did he not mention it?
A. Horav Dovid Pam Shlit’a quoted Horav Elyashiv Zt’l, that indeed the Mechaver in Shulchan Aruch does rule to call and to greet another on this Shabbos with a “Gut Shabbos Hagodol.”
Similarly the Chida in Machazik Bracha (430: 2), mentions that the medakdekim in his place would salute each other on this Shabbos with “Shabbos Hagodol Vehamevorach” instead of “Shabbos Shalom Umevorach.”
Horav Dovid Yoel Weiss in Oitzrois Yerushalaim (142; 28) mentions that this was a minhag of Yerushalaim.
Horav Shlomo Miller’s Shlit’a opinion is that the Mechaver is telling us a Halacha; namely to be cognizant and aware on this particular Shabbos of the miracles that initiated the redemption of Yetzias Mitzraim and the Yom Tov of Pesach. We are obliged to recognize and thank Hashem for nissim done to our nation in the past.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a.
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Posted 3/23/2018 3:56 PM |
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# 1666 In Working Order
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Q. During the omer; on Shabbos (during the summer), when taking an early Shabbos one can be faced with 3 mitzvos simultaneously- counting sefira, bircas hamazon and reciting the shema
what is the proper order of operation?
Shkoyach.
A. Poskim disagree in regards to precedence when krias shema and birkas hamazon are an equal option, since both of them are Biblical mitzvos. Sha’agas Aryeh (21 – 22) maintains that reading the shema is a more frequent obligatory mitzva and should preempt birkas hamazon (todir veino todir). Although one could eat more than two times a day, it is not mandatory to do so, however, the reading of the shema is.
Similarly Rivavos Efraim (O.H. 8: 477) rules that one who began eating early on Erev Shabbos should read shema before benching. He adds that medakdekim or people who are careful and particular in their mitzvos, habituate to stop in the middle of the seuda, when the time to read shema begins.
However, Mishne Halochos (15: 101) quoting Rav Shulchan Aruch (299: 3), that once we are sitting eating seuda shelishis and night began, we don’t stop and read shema then, as is obvious from the Shulchan Aruch itself. He argues that the same should apply to Erev Shabbos also, when receiving Shabbos early.
Horav Shlomo Miller’s Shlit’a opinion is that one does not have to stop the meal to read the shema, rather recite birkas hamazon first.
In regards to the counting of the omer, most Poskim maintain that the Biblical mitzvos of birkas hamazon or kerias shema take precedence over in our times Rabbinical mitzva of sefiras haomer.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/23/2018 1:29 PM |
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# 1665 Back to Flat on Back
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Q. Hello Rav,
Due to multiple physical issues I've been having, my chiropractor has prescribed that I should sleep on my back with various foam-rolls under my neck and back for as much of the night as possible. The Kitzur Shluchan Aruch says lying on the front or back is not permitted. Is it allowed for medical reasons or is it very strict prohibition? Not sure if this is a factor, but I am married and I've never had a problem with nocturnal emissions.
thanks so much.
A. Mishna Berura (239: 6) rules that it is a severe prohibition to lie flat on ones back or front (parkedan). Shalmas Chaim (226) permits awakening someone sleeping in that position.
Although from the Talmud (Brochos 13b), Rashi, Rishonim and Poskim it would appear that the prohibition applies only when someone is sleeping, some Poskim maintain that one should always avoid lying flat on ones back (Divrei Yisroel 3: 137, Piskei Teshuvos 239: 8, et. al.). However, even the above permit, when there are medical issues involved (ibid.).
Medical doctors we consulted were unaware of a natural biological sex arousal reaction in our days when lying in that position.
Horav Shlomo Miller’s Shlit’a opinion is to be lenient in medical need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/23/2018 1:13 PM |
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# 1664 Corn Drops
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Q. An elderly patient that needs as part of his diet a room temperature water drink mixed with corn starch (potato starch is not an option). He is able to seat by the seder and Yom Tov meals together with his family. As he often drips some of his drink, can he seat using the same tablecloth and dishes as the rest of the present?
A. Horav Shlomo Miller's Shlit'a opinion is that preferably he should use a disposable tablecloth, plates and cutlery, if possible. Otherwise, the utensils he uses should be marked and washed in a sink not in the Pesach kitchen. If unmarked dishes were used, after the fact the dishes are permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/23/2018 12:52 PM |
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# 1663 A Can of Corn?
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Q. A socially responsible alternative for people who buy bottled water. is the corn based biodegradable plastic used in the UK. And available now in Canada. The corn-starch bottles are made from a type of plastic called polylactic acid (PLA). The bottles could be commercially composted back to soil in 12 weeks. Since corn starch is kitniyos, can they be used on Pesach?
A. As the name implies, corn starch biocompostables are made from corn starch. The starch is converted into a polymer, the main ingredient in materials that have a plastic-like feel. The plastics can be clear or opaque, soft or hard. A kind of acid called polylactic acid (PLA) is made from the corn starch. This is why corn starch biocompostables are sometimes called PLA plastics.
In the past there were shailes in regards to paper plates, paper towels and napkins that generally also contain starch. Some forms of raw starch are kitniyos, such as corn starch, while other forms of starch, such as wheat starch, are actual chametz. In the U.S, it can safely be assumed that starch used in manufacturing is kitniyos, most probably corn-based. Many contemporary Poskim maintain that though one should not intentionally add kitniyot to food, with respect to paper goods this is not a concern because the starch that is part and parcel of the paper itself is nifsal mei’achila (inedible). (If paper goods contain wheat starch, the fact that it is nifsal mei’achila may not suffice to permit their use, see Magen Avrohom 442:4). Based on the above, in the US, OU rules that one may use paper plates, paper towels and napkins even if not certified for Passover. (See: oukosher.org/passover/guidelines/non-food-items/non-food-items/.)
Horav Shlomo Miller’s Shlit’a opinion is that one can be lenient when necessary.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/23/2018 12:40 PM |
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# 1662 Now You Are Talking
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Q. Re - question 1660 (In regards to speaking during Hallel at the Pesach seder) - Why do you say that our tradition is not to say a Brocho? Every Haggodo ends Hallel either with the Brocho said normally at the conclusion of Hallel, or with the Brocho of Yishtabach (according to our Aschkenazic tradition).
Secondly, how can the principle of “ein masichin al kos shel brocho” apply here? Maggid is said also with the 2nd Kos, and there we talk and discuss plenty.
Chag Kosher V'Somayach,
A. Unlike the Hallel recited during tefilah, we do not recite a brocho at the beginning of the Hallel said during the Hagada reading. (See O.H. 422: 4, in respect to talk being a hefsek during Hallel in tefila).
In regards to your second question, Horav Shlomo Miller Shlit’a explained that during the maggid section of the Hagada the mitzva we are performing is telling the story of yetzias Mitzraim and explaining it, is part of the mitzva. Not so during the Hallel section, when we are engaged in praising Hashem. This being similar to what we say (Shabbos 10a)” Z’man Torah lechud Z’man Tefila lechud.” Tefila and praise to Hashem, stand separate and are different from Torah learning.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/23/2018 12:26 PM |
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# 1661 Steal a March?
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Q. On question 1655 the Rov expressed that because of tzenius issues, one should not participate on marathons or large walking events. I have seen in past occasions that some Gentiles that seem to be of the type to be employed to be care givers to the Jewish elderly do participate. I’m wondering if one can make them a shaliach or an agent to represent him/her on the march or marathon. Would that be permitted or recommended?
A. In principle a Gentile cannot become a shaliach or an agent for fulfilling or complying with mitzvos on behalf of a Jewish person, even when it would work for another Jew.
However, Horav Slomo Miller’s Shlit’a opinion is that on certain instances, when it is necessary one may indeed ask a non-Jew to follow or perform a mitzva on his behalf.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/23/2018 2:09 AM |
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# 1660 Free Speech?
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Q. During the Seder shel Pesach, may I interrupt the saying of Hallel to speak about a section to which I wish to draw the family's attention so that they may think about this idea or concept when they are reciting the specific passage of Hallel, or does this explanation constitute a Hefsek and make reciting the blessing at its conclusion a problem?
A. Rishonim disagree whether Hallel is recited with a brocho before starting, during the seder. (See Tur end of 473 and Mishna Berura 480: 1). Although our tradition is not to say a brocho before, Horav Shlomo Miller’s Shlit’a opinion is that one should not be mafsik lechatchila while reading it. The reason, he pointed out, is quoted in Biur Halocho in the name of Ramban (473: 2; D;H; hareshus beyodo), namely that once the cup of wine has been filled, one should not be mafsik. The Rov added since “ein masichin al kos shel brocho” (Brochos 51b).
As important as explaining what is being said is on the night of Pesach is, one should explain before or after the reading.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/22/2018 1:01 AM |
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# 1659 The Soft Sell
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Q. Could Horav Miller please revise the following instructions set for people selling their chometz. Is everything correct?
Notice
1. Please read the contract on the reverse side and become familiar with the
transaction.
2. If the contract includes chometz that belongs to someone else, please be sure
that you have received at least verbal authorization from the owner to include
it in this contract.
3. Please be meticulous in checking only those items that you have or
may have. Checking all items indiscriminately does not do the transaction
justice.
4. All items included in the sale should be sealed off and made inaccessible by
locking, taping, tying or erecting a mechitza.
5. Chometz pots, dishes and eating utensils are not sold, but must be secluded
and made inaccessible nonetheless.
6. Chometz which may be in a secluded area of an appliance (e.g. motor housing
of a mixer) is included in the sale.
7. Kitniyos (legumes such as rice, beans, etc.) need not be sold, even though we
do not eat them on pesach.
8. Be aware, that from the time of the sale to the non-Jew, the purchaser has
right of access to any area which is rented to him, or any chometz that is sold
to him and he may take it and use it as he wishes even on Yom Tov. He will owe
you the remainder of the purchase price as will be determined by three
experts after Pesach.
9. Please write legibly, especially your name and address, so that the purchaser
can know who the seller is and where the chometz is located.
A. The following are the changes that Horav Shlomo Miller shlit’a recommends;
On paragraph 2; One should insist when possible on a written authorization.
On 4 and 5; Sealing, locking and taping may not be effective without a mechitza at least ten tefachim height (about a meter), if the chometz is kept on a box, dresser, suitcase or similar, that is by itself less that ten tefachim. Sealing, locking and taping, would work without a mechitza on a room, closet or locker that is more than ten tefochim.
On 8; Needs clarification: Not the remainder of the chometz not taken, rather the amount still owed after the deposit was given. The non-Jew agrees that in case of any disagreement, the matter will be settled by a Jewish Rabbinical court.
The Rov also maintains, that it is indeed better not to write the approximate value of the chometz sold.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/20/2018 11:19 PM |
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# 1658 Made To Order
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Q. On tefilin shel yad, if the last parsha became pasul, can yo cut it off and glue a new correct parsha recently written so it will be kesidrom (in order)?
A. Shulchan Aruch (32: 47) and Mishna Berura (ibid. 219) maintain that on the onset the four parshios of the tefilin shel yad should be written on one single parsha. If they were not, after the fact they should be joined together with kosher glue. If one of the last parshios became disqualified, one could cut that parsha off and glue a new one that was written after the first ones, so the kesidron order will be kept.
Keren Ledovid (8) asserts that one who sells tefilin has to inform a prospective buyer, that the shel yad parshios are glued together, since the value of tefilin with parshios shel yad glued together, may be less than if they were one single parchment.
The above applies only to complete parshios, however one may not glue together the parts of a single parsha. (Piskey Teshuvos 32: 72).
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 3/20/2018 12:46 PM |
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# 1657 Into the Mouth of Babes
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Q. Is it permitted to give infants infant formula that contains chometz or lacks a kosher for Paysach symbol?
A. Horav Shlomo Miller’s Shlit’a opinion is that if it contains chometz it is prohibited to keep it in one’s possession or derive any benefit from it during Pesach. In general, one should always avoid when not essential, feeding non-certified kosher foods even to infants.
If the list of ingredients shows that there are no chometz components in the food, in case of great need one can feed the non-certified kosher L’pesach items to infants during Pesach.
Kitniyos or food that contains legumes would also be permitted in such a case.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/16/2018 6:06 PM |
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# 1656 Small Fortune
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Q. We use in our minyan (when needed) a very small Sefer Torah, usually used in the house of avelim r’l. I noticed that due to the small size of the letters, the alef zeirah of parshas Vayikra is almost the same size as a regular alef. Can you read lechatchila from such a Sefer Torah, especially on this Shabbos?
How much smaller does the alef zeirah normally have to be? Is that a Halacha Lemoshe Misinai?
A. Mishna Berura (32: 1) quotes Magen Avrohom that the size of the letter daled of echad should be four times larger than a regular daled on the rest of the letters. He then adds that it may not be referring to the actual size of the letters of this particular writing, but any letters even the most minute possible. Mishna Berura concludes that as long as the daled is a bit larger than any other daled written on this parchnent, it is acceptable.
Horav Shlomo Miller’s Shlit’a opinion is that in regards to the alef zeira the same applies, and if it only a bit smaller than the normal one complies. Although these letters are part of the massores and therefore were given in Sinai, the lack in correct size does not disqualify the Sefer Torah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/16/2018 2:53 PM |
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# 1655 Talk the Walk
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Q. Hello Rav,
Is it permissible for an adult male to participate in a marathon or a large walking event where large groups of people walk together for "a cause"? A couple potential issues would be the fact that you are putting yourself in a place where non-tznius women will be all around you in close proximity and hard to avoid seeing, plus the challenge of avoiding walking behind behind a woman or in between two women. Thanks
A. Horav Shlomo Miller’s Shlit’a opinion is that even if the marathon is for a correct and worthwhile cause to support, one should abstain from participating in it, due to the tznius issues involved. Although we do walk and drive in the streets on summer days, it is because we have no available alternative, not so in this case. The Rov added that this is a coordinated group activity where participants share the act as one unit, as opposed to individuals walking or driving in a street. The Rov suggested that there are other meaningful ways to provide support and assistance to worthwhile campaigns.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/16/2018 12:16 AM |
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# 1654 Licensing a Brocho by License Plates
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Q. Re- question 1650 - If you cannot say tehilim when facing a cross in an adjoining cemetery, how can you say kidush levana on the street, since all Ontario vehicle plates have a cross on them?
A. On question 93 we mentioned: “Q. My wife bought crystal candlesticks holders to give as a present and she noticed that on the brand name of the product on the box and on the candlestick there is a crown with a cross on it. Are we allowed to give the present to a Jewish couple or is better to get a different gift.
I would also like to know why nobody is concerned with the cross on the car plates in Ontario.
A. Remoh (Y.D. 141,1) prescribes that a cross, worn on a necklace and used as a symbol and not as an object of direct worship is permitted (in benefit). Many Poiskim allow the use of coins, stamps or utensils that have a cross on them, since they are used only as a decoration. (Shach ibid., Chochmas Odom 85,1, see also Igrois Moishe Y.D. 1,69 in regards to a medallion or an award). Some Poiskim advise to take off or erase part of the cross.(ibid.). The above would apply to car plates too.
Horav Shlomo Miller’s Shlit”a opinion is that even if they are permitted in use, one should preferably not have them around in one’s home, especially not on the candlesticks of the Shabbos table.”
See also question 1116 in regards to melting a gold cross to make a tzion: “Horav Shlomo Miller’s Shlit’a opinion is that if the cross was seen and served as an idol itself and was worshiped as such, it would become prohibited in benefit. However, if it was only a symbolic object, representing another deity, it would be permitted.”
We may also add that Noda Beyehuda (Y.D. 2: 180) also permits using coins that have an image of idolatry stamped in them since they were not made with the intention of serving avoda zara and it is the hand of the coin stamper that matters. It is unlikely that the workman who presses the buttons when stamping coins or license plates, has any relevant thoughts involved. Similarly Igros Moshe (Y.D. 1: 69 quoted above) permits the use and commercialization of stamps that have an imprinted cross on them, quoting Tosafos (Shabbos 149) that it is permitted when the intention is only for decorating. He also cites Tosafos (Avoda Zara 50) that provides another reason to be lenient on coins, since one is accustomed to the constant use of them. He adds a third reason for the permitted use of those stamps and coins, namely the use itself is not honorific or respectful as they thrown or placed in unclean places.
Although, some Gedolim and Tzadikim, would abstain from using those coins and stamps as mentioned in Tosaffos (ibid.), Orchos Rabbenu (Hosafos p. 3) in regards to the Steipler Gaon zt’l abstaining from the use of some Swiss currency, and others, it was a mainly personal chumra and stringency of the “Bnom shel Kedoshim,” or Holy people. (See also Shoel Umeshiv 1: 3: 71, Minchas Elozor 1: 27 and others)
Horav Shlomo Miller’s Shlit’a opinion is that it is permitted to daven or recite brochos facing a car with Ontario license plates as not only all the above mentioned conditions in Igrois Moshe apply, it may not even posses the form of a proper cross.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/14/2018 11:10 PM |
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# 1653 The No-Reason Reason
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Q. It is widely mentioned that the red heifer is a chok or law without reason, so why does Rashi in Chukas write that it comes to clean up after the golden calf. Let the mother clean up the mess of her son. So there is a reason after all?
A. Moshe Rabbenu, the “Giver of the Torah,” set the standards not to deviate from the mitzvos given to us. A Sefer Torah missing even a part of the smallest detail of a letter is pasul. We humans, who cannot understand fully the true reason of any of the mitzvos, often tend to rationalize them with our own, often wrong ideas. As a result we find heterim and permissions, that can be utterly wrong and harmful. That is exactly what occurred at the greatest of all of our tragedies, the making of the eigel; we rationalized incorrectly. The Parah Aduma, provides the only answer, help and respite. The reason of the Parah Aduma,is that there is no reason. We just follow and do what Hashem wants us to do, without the need to understand the why. As opposed to Shlomo Hamelech, who did deviate and found his own heterim. Moshe Rabbenu was the sole and unique expert on following Hashem’s will to the smallest of details.
Horav Shlomo Miller's Shlit'a opinion is that the chok without reason statement, may apply to other inherent difficulties of the Parah Aduma, such as why it purifies the impure while it defiles the pure, or the fact that behaving like a korban, it is brought outside of the Beis Hamikdash.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 3/14/2018 12:10 AM |
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# 1652 Let’s Be Nice
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Q. A teenager leads and accompanies his grandfather suffering from Alzheimer to shul. But the grandfather because of his illness sometimes disturbs other mispaleleim. What is the correct thing to do for the grandson when this happens? Should he take him out of the shul, against his grandfathers will? Should he refuse to bring him to shul anymore? Or should he just ignore the disturbance?
A.
Horav Shlomo Miller’s Shlit’a opinion is that there are many
variables in the scenario of this question that are crucial. There is
no question that it is important to bring the grandfather to shul.
Besides the inherent mitzva of kivud av, that according to many
Poskim also applies to a grandfather, (See Shulchan Aruch Y.D. 240:
24), it also constitutes an act of very significant chesed since he
wants and enjoys being there. It could likely be essential for the
quality of his life and the mispalelim should be made aware of it and
be more sensitive and forgiving to his needs. Then again, it also
depends on the degree of the disturbance created, which could reach
unacceptable levels. A change in the place of seating may then be the
solution.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/12/2018 10:27 AM |
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Important Numbers
