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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1645 To Be Named Later
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Q. Can one give a Jewish name to an assimilated Jewish parent who didn’t have one, after his death and inscribe it on the matzeiva?
A. Although, Shulchan Aruch (Y.D. 263: 5 and 353: 6) writes that the minhag is to give a name to a neffel or stillborn baby before burial. Horav Shlomo Miller’s Shlit’a opinion is that it applies only to a deceased infant who never had any name given. This is done so he will be able to have an identity when he resurrects at thechias hamessim. However it is not done to an adult who never had a Jewish name.
On a similar case the Rov ruled, that as long as a moribund patient without a Jewish name is still alive, one can give him a name in shul and recite a misheberach and tehilim for his refuah shleima.
Then even if the dying patient did not survive thirty days, his Jewish name can be inscribed on the matzeiva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/9/2018 2:26 AM |
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# 1644 In One’s Name
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Q. A baal teshuva whose father was never given a Jewish name, although his father is Jewish - how should the baal teshuva be called up to the Torah, if he is extremely embarrassed to be called up by the secular name of his father, which is announcing to everyone that his father was never given a Jewish name? In the past, he invented a Jewish name for his father and that is how he was called up. May he continue being called up in this way, or should something else be done?
A. Horav Shlomo Millers Shlit’a suggested he should use his grandfathers name. A few names are similar to men and women, such as Simcha or Chone, if it applies he could use his mother’s name.
The Rov mentioned that sometimes the non-Jewish name may be close to a Yidish name (such as Yoni to Johny), and it could also be used.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/9/2018 2:23 AM |
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# 1643 Call Into Question
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Q. There is Canadian Federal legislation on the table requiring public servants to use transgender pronouns when addressing transgender people.
Considering that, as I believe, perhaps erroneously, that the Torah is not in favour of what citizens of the Western world consider inviolate and sancrosant, namely free speech, should one use such terminology when referring to transgender individuals or groups, as not doing so offends them?
Or, since the whole idea of transgenderism evolved from the perversion of homosexuality and lesbianism, is one obligated to separate oneself from association with this aberration by refusing to go along with the prevailing norms, even at the expense of another’s feelings?
A. In our times there may be a need for a singular gender-neutral third-person pronoun (such as “ze”), to be used when someone’s gender is unknown or when the individual is neither male or female. Such instances occur when addressing transgender people who don’t feel comfortable being addressed with masculine or feminine pronouns. However, the same may apply to computers or robots with artificial intelligence, or sexless fictional creatures in literature.
Horav Shlomo Miller’s Shlit’a opinion is that in principle, using them if they do become a legal necessity or an established speech practice, does not convey any agreement or acceptance of the status or the morals involved in the creation of transgenders. It is simply a communication term to address them as you would to a robot etc. However, the Rov recommends to avoid as much as possible, engaging in any contact with groups of questionable morals.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/9/2018 2:07 AM |
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# 1642 Have Your Heart in Your Mouth
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Q. There are many references in tefila and in viduy to sins and transgressions that we have committed and we should be punished or even put to death for them. Since a person has to be very cautious with his words, why is there no issue of “al iftach adam pe lasatan” when saying them? Wasn’t Moshe Rabbenu punished for saying he should be erased from the Torah?
A. In Talmud (Brochos 19a) Abaye teaches that one should not pray saying; “Master of the Universe, I have sinned greatly before you, and you have not exacted from me one thousand of the punishment I deserve,” since one should never give Satan an opening to demand he should be indeed be punished (Maharsho Kesubos 8b). Rav Yosef quotes a supporting posuk (Yishayahu 1: 9); “Has Hashem not left us a remnant, we would have almost been like Sodom” and in the next verse, the prophet says in rejoinder; “Hear the word of Hashem, chiefs of Sodom.”
Horav Shlomo Miller’s Shlit’a opinion is that it depends how one recites. If it is an expression of viduy and confession of one’s sins to show repentance and avoid repeating in the future, it is proper and correct. Also if one davens that he should not recur in the mentioned transgressions done, it is appropriate and desirable. However, one should indeed be careful in the wording of his tefilos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/9/2018 1:51 AM |
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# 1641 Reason To Listen
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Q. When someone has a guest on Shabbos day who did not make Kiddush Friday night (a not-yet-religous Jew), is it proper to say the full Kiddush on behalf of that person? If the person is not going to have in mind to fulfill their obligation (e.g., they are not religious and they do not understand that saying Kiddush is a commandment that G-d gave us), should one refrain from making the bracha for them? (Being motzi someone only works if they have in mind to fulfill their obligation).
A. Horav Shlomo Miller’s Shlit’a opinion is that indeed you can not be motzy or have someone comply with a mitzva by listening from another, if the listener does not understand the basic meaning of what is happening. Although he does not have to understand the translation of all the words being said aloud for his sake, he does have to comprehend the fundamentals and purpose of what is being recited.
Since the principles involved are not complicated, it may be correct to briefly explain them to him, then preferably have him read a transliteration of the Hebrew words, after he also reads their translation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/8/2018 12:45 AM |
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#1640 Aneinu Anyway
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Q. I have become a diabetic. I may not fast on any Taanis other than Yom Kippur. Does this mean I may never again say the Aneinu prayer like everyone else?
A. Horav Shlomo Miller’s Shlit’a opinion is that you can still say Aneinu, but omit the phrase “beyom tzom taanisenu.” Hashem should indeed answer your tefilos and grant you a refuah shleima.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/2/2018 1:57 PM |
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# 1639 Quite a Bit
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Q. Can you use bitcoins for matanot laevyonim on Purim?
A. Bitcoin is a cryptocurrency and worldwide payment system. It is the first decentralized digital currency, as the system works without a central bank or single administrator. (Wikipedia).
Horav Shlomo Miller’s Shlit’a opinion is that if the transfer to the needy is done effectively on Purim and if he can then pay for food with it, or cash the transfer and acquire food with it, one complies with the mitzva of maatonos loevyonim. (See question 1024 in regards to the amount to be given).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/28/2018 2:40 PM |
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# 1638 Frim Pirim?
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Q. Does a Purim seuda held in a large simcha hall require a mechitza, or is it OK to have people sit together with their families (men and women together)? If a mechitza is required, may one nevertheless attend b'dieved if there will be no mechitza?
A. Horav Shlomo Miller Shlit’a pointed to Rambam (Korban Pesach 1: 11) that a chavura or group eating the Korban Pesach could include as many a fifty people. Since both men and women are ordained to participate and they have to be seating in one place without a mechitza to be considered a single chavura, it would seem that even on a large family Yom Tov meal including guest or neighbors (as the posuk mentions), no mechitza is necessary.
This seems to be today the established tradition in many sheva brochos celebrated on Shabbos or Yom Tov, even when men and women don’t sit together as a family. However, some people usually of a Chassidic background, do place a mechitza.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/28/2018 2:32 PM |
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# 1637 Champions Of Breakfast
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Q. Is there a mitzva to eat two seudos on Purim day, the first one before chatzos?
A. Mishna Berura (695: 8) writes that the reason the seuda is not customarily done in the morning is because people are busy sending shalach monos. The activity often prolongs close to mincha time, then you are not allowed to eat unless you daven first. However, Eliahu Rabba and Pri Megodim (E.A. 5) quoting Sheloh maintain that the seuda should be done immediately in the morning after megila.
Kaf Hachaim (695: 23) cites Siddur Harashash that also asserts it should be done after shacharis. Likutei Mahariach and Kisei Rachamim mention that this was also the minhag of the G’ra.
Yafe Lalev maintains that the morning seuda should be dairy to symbolize Kabbolas Hatorah that was reiterated on Purim.
However, Mishna Berura (ibid.: 15) opines that even after having eaten the morning seuda, the second seuda consumed in the afternoon is the one called properly the Purim Seuda.
Piskei Teshuvos (ibid. n. 25) quotes many Poskim that are of the same opinion and mention, based on Cabbalah and Chassidus principles, that the seuda should continue into the night of Shushan Purim.
Horav Shlomo Miller’s Shlit’a opinion is similar and adds, that after all we eat daily breakfast, why should Purim be any less.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/25/2018 1:04 AM |
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# 1636 Easy Meat
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Q. Does one have to eat meat on the seuda of Purim?
A. Shulchan Aruch (O.H. 696: 7) rules that it is a mitzva to eat meat on Purim as it is included in the mitzva of simcha. He mentions that it is a mitzva of Divrei Kabalah equivalent to a Biblical mitzva. Rambam (H. Megila 2: 15) rules similarly. (See Baba Metzia 78b).
On question 1448 in regards to eating meat on Yom Tov we wrote; “Poskim disagree if on our days when we don’'t consume yet the meat of shlamim, if there still is a mitzva of eating meat and if it is Biblical. Biur Halocho (529: keitzad) maintains that although there is no obligation to eat meat, the mitzva remains. Some assert that the obligation also continues. (Nimukei Orach Chaim 529, Divrei Moishe 1: 11, Darkei Teshuva Y.D. 89: 19, et. al.).
Many Poskim maintain that the mitzva applies only to mammal's meat and not fowls (See Piskei Teshuvos ibid. n.35). However, leniency is given to the one who for medical reasons may not eat or does not enjoy that or any kind of meat, as the mitzva is the pleasure and enjoyment. The minimum amount to comply with the mitzva is a kezais (about 28 g.)”
In regards to Purim Mogen Avrohom (696: 15) and other Poskim maintain that it is similar to Yom Tov.
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 2/23/2018 3:13 PM |
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# 1635 The Name of the Game
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Q. Is this true that Rav Miller forbids playing with a Rubik's Cube on Shabbos due to borer? Is this a chumra, or me'ikar hadin it is assur?
An additional shailah. Since the cube can be taken apart without much difficulty, by rotating the top layer by 45° and then pulling one of its edge cubes away from the other two layers. Consequently, it is a simple process to "solve" a Rubik Cube by taking it apart and reassembling it in a solved state, is this permitted on Shabbos?
A. On question 1247 we wrote; Many contemporary Poskim quote Shemiras Shabbos Kehilchoso (16: 24) that permits playing with the Slider Number puzzle as a proof that the Rubik Cube should also be allowed. The Slider Number is a game consisting of (usually) fifteen movable, numbered squares set in a framed board the size of sixteen such squares, and rearranging the squares by moving them about within the framed board.
Horav Shlomo Miller’s Shlit’a opinion on both games is to be stringent. Although borer (the prohibited melacha of choosing), does not apply when you choose the desirable part (oichel) from the non-desirable (p’soiles), he maintains that this refers only when it is used immediately and not when it is only a part of a large sequence of algorithms that will create an eventual desirable oichel.
As far as taking apart and reassembling the cube on Shabbos, since this procedure is not commonly and constantly done, there will be likely an issur of tikun monno or fixing and completing a utensil. The above “solving” may be restricted even on weekdays, if it involves deception and g’neivas daas.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/23/2018 11:47 AM |
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# 1634 Let The Good Times Begin
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Q. We say mishenichnas Adar marbim besimcha, when Adar begins we are have to increase our joy. For one that doesn’t have a court case with Goyim, is in good health and always does try to do mitzvos with simcha anyway, how does this apply in practice?
A. Horav Shlomo Miller’s Shlit’a opinion is that there are of course many degrees of simcha and joy. The effort to reach higher degrees should increase during Adar, such as learning Torah that creates rejoice.
Additionally, it is a time when good mazal prevails, so it is a propitious period to begin new shiurim, establish new mitzva projects, and other endeavors whose success will bring joy.
On question 473 in regards to Adar Rishon, we wrote; Nimukey Orach Chaim (ibid.) and Nittey Gavriel (Purim 11: 3) instruct that each individual should augment his joy by engaging in the activities that bring him happiness. It is known that Rav Chaim Shmuelevitz Zt”l would increase his time of Torah learning during the month of Adar, as this was his way of increasing joy.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/23/2018 12:13 AM |
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# 1633 More Minor Details
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Q. Re- question 1616 - Rav Miller shlita paskened to me not to count a katan for a minyan under any circumstances. I would like to kindly request a clarification: If I am in a place where they are in fact using the katan as the 10th person [and I am not able to convince them otherwise], should I leave and go elsewhere to daven, so that I will fulfill my chiyuv of tefilla b'tzibbur - even though it will prevent their minyan from taking place altogether, or may I stay and daven with them, so that at least they will have a minyan according to some opinions? Thank you.
A. As mention on question 1616, Horav Shlomo Miller’s Shlit’a opinion is to follow the Mishna Berura’s ruling (55: 4) not to count a minor in the minyan in all cases. The Rov recommended that if one wants to help the making of the minyan, he should help them by bringing or inducing one more individual to join them. (Besides the Halacha’s ruling, there is also a known tendency on those who are lenient to constantly use a minor to make the minyan.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/19/2018 10:29 PM |
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# 1632 One To Many
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Q. Re- prior question (1631) on two classes of judgment. Since we always say that the power of the community and Klal Yisroel as well as the din horabbim or communal judgment supersedes and preempts the din hayochid or the individual’s acts and sentence, why do we have to have a din hayochid or do mitzvos as individuals?
A. Kovetz Maamorim (p. 39) explains that the din and powers of the klal apply basically only on this world. On Olam Habba the judgment is done based on one’s actions and not on in the influence of the klal were one belonged. He thus explains why the Torah seldom refers to Olam Habba at all, since the punishments and rewards mentioned in Tanach refer to this world.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/19/2018 10:06 PM |
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# 1631 Judgment Call
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Q. Why are we being judged on our Yamim Tovim on different items, such as grain during Pesach, fruits on Shavuot and water during Sukkot? Were we not all already judged in the Yemei Hadin of Rosh Hashana and sentenced onYom Kippur?
A. Horav Shlomo Miller Shlit’a pointed to the Ran on Rosh Hashana (on Mishna 16a) who explains that on Rosh Hashana the judgment is on every single individual in his own particular state and condition, while on the other dates, the judging is done on the whole community or nation. Hagra (end of Eben Shleima) further elucidates that an individual may indeed be judged beneficially on Rosh Hashana, yet because he belongs to the wrong group or abodes in the incorrect place, his sentence may in practice be the heavenly judicial decision of the rabbim or tzibur he decided to join. He thus explains why we exempt certain individuals from going to war, or why we say “Meshane makom meshane mazal” and we don’t argue that after all, if his sentence on last Rosh Hashana was to survive, it will not matter where he is; because it actually does matter, as the Rashbo asserts that the din horabbim or communal judgment supersedes and preempts the din hayochid or individual sentence. (See Kovetz Maamorim p. 38).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/18/2018 10:53 PM |
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# 1630 Bread And Butter Shailah
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Q. I live in the Clanton Park area but I frequent a bagel store in the Bathurst/Lawrence area. I recently noticed that they have a sign that says their garlic breadsticks are dairy. Apparently they are smeared with butter right after they come out of the oven. I was surprised by this because they don't look dairy. I remember once hearing in a shiur that dairy bread can only be made if it's recognizably dairy. Upon probing they seem to have gotten an ok from Rabbi Miller to make and sell them. Is this true? If it is, was the heter lchatchila or bdieved? And can I freeze my leftover breadsticks if I mark them dairy?
A. Shulchan Aruch (Y.D. 97: 1) rules that one should not bake bread with milk so he will not come to eat it with meat. Even after the fact the bread remains prohibited, unless we comply with one of two conditions. The amount baked is small and it looks different that regular bread.
Based on the above, Horav Shlomo Miller’s Shlit’a opinion is that although it would be better to avoid baking the garlic bread sticks with milk, if done one may sell and eat them. It also would be recommended to label the remaining sticks as dairy.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/18/2018 12:13 PM |
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# 1629 Not Worth One’s Salt
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Q. I received once a very beautiful silver set of filled salt and pepper shakers; did the people who send them comply with the mitzva of mishloach mannot? does the salt and pepper count as two foods lechatchila?
A. Horav Shlomo Miller’s Shlit’a opinion is that one does not comply the mitzva of shalach monos by gifting salt or pepper since they are not considered food items. Although you do recite a brocho of shehakol on them, however, if you were to bless mezonos on them you would not comply, although after the fact, mezonos is a general brocho that could be recited on all food. (The Rov pointed also to the Mishna on Eiruvin 3: 1, that teaches you cannot do am eiruv with salt).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/16/2018 3:42 PM |
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# 1628 Not Mishenichnas Odor
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Hello Rav,
Q. The kitzur Shulchan Aruch (5:11) says that after flatulating, its forbidden to utter any holy words until the odor is gone. Would the same apply to thinking Torah thoughts or reading Torah without speaking out the words, or can we be lenient to continue learning out of a sefer silently while the odor is still present?
Thanks
A. Talmud Brochos 24b and Shulchan Aruch (O.H. 79: 9 and 103: 1) rule that one should stop praying the amida, reading shema or learning Torah after himself passing gasses, until the odor is gone.
For the flatulence of others, he should also halt tefila and shema, but not the learning of Torah. Mishna Berura (79: 30) explains that since bad odor that has no open existing source, prohibits words of kedusha only on the Rabbinical level, when bitul Torah (the annulment of Torah learning) of many may be involved, our Sages were lenient.
Horav Shlomo Miller’s opinion in regards to just thinking in learning after one’s own gas discharge is that one should avoid thinking in learning and concentrate on Shivisi Hashem (see question 1627 above) or on divrei musar on good midos and plans for performing mitzvos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/16/2018 3:08 PM |
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# 1627 Love Will Find A Way
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Q. The mitzvah of loving Hashem is in essence only a feeling and emotion of the heart. This being similar to fearing Hashem. Are those feelings, without images or added thoughts, permitted when one is in a bathroom or mikva?
A. Chashukei Chemed (Brochos 24b) debates the issue, and wants to prove from Mishna Berura (85: 6) that opines one should engage while in the bathroom on thoughts pertinent to one’s business or work, to avoid thinking about divrei kedusha, that indeed thinking about Hashem’s presence may not be permitted, however, he decides otherwise. He also quotes Sefer Chasidim (545); In all places acknowledge your Maker, even in those you cannot think the words of Torah.
Horav Shlomo Miller Shlit’a pointed to a Chochmas Shlomo (O.H. 85: 2) that maintains one should remain conscious and aware of Hashem’s presence even when being in a bathroom, to comply with Shivisi Hashem lenegdi tamid, "Keep Hashem before you always." Chochmas Shlomo adds that this applies even to the dreams one has.
The Rov maintains that feelings of love or fear of Hashem’s presence are certainly not only permitted but advised, as they belong to the six constant mitzvos. The Rov added that musar on midos and planning thoughts for performing mitzvos and similar are permitted in those unclean locations.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/16/2018 2:21 PM |
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# 1626 Gentile’s Torah Show and Tell
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Q. I have to do a show and tell on some cultural artifact for school. Class is all non-Jews. Am I allowed to show them my tzitzis and explain the basic ideas behind this mitzvah, or is it forbidden to teach Torah to non-Jews?
A. On question 331 we wrote; “Rav Ammi (Talmud Chagiga 13a) mentions as a source for the prohibition of gentiles learning Torah the verse (Psalms 147: 20): “He hath not dealt so with any nation; and as for His ordinances, they have not known them”. In Devarim (33: 4) we learn that; “Moses has commanded us the Torah, an inheritance for the community of Jacob” Considering this inheritance to be the unique property of Jewish nation, not to be taught to, or studied by gentiles.
There is however various different instances and opinions that permit teaching and learning Torah to a Gentile.
Talmud (Sanhedrin 59a and Tos. ad. loc. Shiltey Hagivorim – Avoda Zarah ch.I -, Yad Eliahu (48)) mention that they are encouraged to learn the mitzvos that pertain to them. Some consider this Torah learning to be a mitzvah by itself (Sharei Halacha Uminhag p.54 in the name of Sifri Korach)
Maharsho (Shabbos 31a, see also Responsa Rabbi A. Eiger 41)) and others maintain that gentiles should learn Halacha when their intention is to convert to Judaism.
Rambam (Pe’er Hador 50), consents to teaching the mitzvos and their reward or punishment, to those Christians that recognize the divinity of Scriptures and will not distort the Torah meaning according to their mistaken misconceptions.
Melamed Lehoil (Y.D. 77) permits the learning of Tanach and other narrative segments of the Torah, which will inspire belief in the greatness of Hashem.
Others argue that the proscription applies only to the Oral Law, not to the Bible that has already been disseminated and circulates freely all over the world (Maharitz Chayos, Sota 35b – Ahavas Yonosson, P. B’shalach.- Yehuda Yaaleh 4)
Turei Even (Chagiga 13a) allows Torah teaching if the Gentile pays for his instruction.
Horav Shlomo Miller’s Shlit”a opinion is that besides all the Torah material that pertains to the keeping of his mitzvos he can also engage in all the vast hashkafa areas that deal with beliefs, faith, ethics and values as Emunah in Hashem is an integral part of his Noachide mitzvos. He pointed out to the Netziv’s letter at the beginning of Ahavas Chesed, were he writes that Gentiles are enjoined in the mitzvah of Chesed or helping others and also procreating and building a family. (See Ahavas Chesed p. 38 that they are included as well in the precept of honoring ones parents. Sefer Chasidim 666 counts them in the prohibition of paining and hurting animals. Igrois Moishe O.H. 2, 25 in Tefilah. Chezkuni in Bereshis – Miluim siman 5, is far more inclusive as he determines that Gentiles are obligated in all rational and logical mitzvos of the Torah. All that creates an immeasurable volume of Torah to be learned).”
Horav Shlomo Miller’s Shlit’a opinion is that n view of the above you may find in the mitzva of tzitzis, several points and issues that can teach and explain other mitzvos that pertain to Gentiles.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 2/15/2018 1:33 PM |
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Important Numbers
