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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1565 Remains To Be Seen
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Q. Why is it that we burn the leftover oil, half burned wicks and candles from Chanuka, but we don’t do so for the remains of Shabbath or Yom Tov candles?
A. Horav Shlomo Miller Shlit’a pointed to Tosafos Shabbos (44a) who asks this very question and as explained in Kehilas Yaakov (18) it is mainly due to the fact that the lights of Shabbos are for the purpose of one’s private use, and would expect to use any leftovers. therefore our sages did not impose a issur hana’ah or benefit prohibition on them. Chanuka lights however are mainly lit for pirsumei nissa , or for publicizing the great miracle occurred, not for one’s use and one cannot derive any benefit from the remains, therefore, whatever is left is burned. (See Tosafos Harosh ibid. for two similar answers)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/26/2017 12:12 AM |
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# 1564 Mezo-Not Yes
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Q. On Rosh Chodesh there is a mitzvah to increase in eating, and even to have a seuda with bread (not an obligation). A working person who is at work basically the whole day and shkia is very early - how is he to be mekayem this mitzvah (it is not always possible to wash for bread at work due to lack of sinks outside the bathroom....)? And sometimes one is so busy that he doesn’t even eat lunch at all. Perhaps one can fulfill the mitzvah by just having a special drink?
A. Horav Shlomo Miller’s Shlit’a opinion is that you can comply with the seudas Rosh Chodesh requirement, by eating mezonos when in need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/25/2017 11:44 AM |
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# 1563 Hurts To Ask
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Q. An anorexic person committed suicide by hanging herself from a tree. Is her mental condition such that she is treated as if she died from natural causes, or as a suicide?
A. See questions above. As mentioned before, Horav Shlomo Miller’s Shlit’a opinion is similar to other Poskim, that when there is doubt if the individual who committed suicide was in a psychologically stable state of mind, we treat the case as one who died by natural causes.
Some Poskim maintain that one is treated as a meaved atzmo lodaas or "self-murderer," only when he was given proper warning or hassroa, and after being informed and cautioned of the great sin he is about to commit, and what it entails, he willingly and with a clear mind accepts verbally the consequences. (Divrei Sholom Y.D. 175 quoting Sdei Chemed and others).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/25/2017 11:40 AM |
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# 1562 Benefit Of The Doubt
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Q. An anorexic person died from complications related to the on-going overall decline in her bodily health. Is that termed a suicide?
A. Anorexia Nervosa is a serious, potentially life threatening mental illness and eating disorder. It is characterized by an abnormally low body weight, intense fear of gaining weight and a distorted perception of body weight disease: it enjoys the highest fatality rate of any psychiatric disorder. (National Eating Disorders Collaboration, et. al.).
As mentioned in the last question, Halacha (Shulchan Aruch Y.D. 345: 2) considers the one who committed suicide to be a meaved atzmo lodaas, only if he committed suicide when in a psychologically stable state of mind.
When there are any doubts, the assumption of the Poskim is that a suicide was not psychologically stable, and it is treated as one who died by natural causes.
Horav Shlomo Miller’s Shlit’a opinion is that a medical professional familiar with the case as well as a competent Rabbi should be consulted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/24/2017 9:56 PM |
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# 1561 Dead Serious
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Q. How (and why) do the minhagim and halachos relating to the deceased through suicide differ from one who passed away from natural causes?
A. Halacha considers suicide to be tantamount to murder, as the Torah rules (Bereshis 9:5 ), “the blood of your own lives I will demand of you.” (Baba Kama 91b) and looses his part in Olam Habaah, therefore Shulchan Aruch (Y. D. 345: 1) rules that one who commits suicide in principle is denied the after-death honors and privileges of aveilus (mourning): No keria or rending of clothes and eulogies are offered for the deceased, and burial in the main section of the Jewish cemetery is normally not allowed.
There are many details involved in what is considered the honor to the deceased and what is the respect of the living which may be permitted. There are also many specific Halachos that define who in fact committed suicide and who did not, therefore, a competent Rabbi should be consulted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/24/2017 3:54 PM |
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# 1560 Have You Got A Light?
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Q. (See above questions - I was stranded in an airport during Chanuka.,.). Should I have purchased some cigarettes and light one in the permitted smoking area outside?
Does the Rav have any other idea of what should I have done?
A. It is unlikely that any cigarette would last lit close to a half an hour, especially today's fire-safe cigarettes that turn themselves off after five minutes. Even if one would light a cigar, Horav Shlomo Miller’s Shlit’a opinion is that a flame is required and a burning glow does not qualify. Besides and most important, the mitzva is pirsumei nissa, letting the miracles of Chanuka be known and that isdone by lighting a menora with oil or candles, but not with cigars.
As mentioned above, Horav Shlomo Miller’s opinion is that one should avoid at all costs traveling during Chanuka outside of town, since there are many issues involved that can affect the compliance of the mitzva.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a.
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Posted 12/22/2017 2:22 PM |
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# 1559 Take a Chance
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Q. (See above questions- I was stranded in an airport during Chanuka...). Could I use the Menora that presumably belongs to the airport administration and be yotze? If I use for my own personal need, is that stealing? Do we say by goyim, nicha lei leaved mitzva bemamono? (one would agree to have someone else perform a mitzva with his property).
A. Horav Shlomo Miller’s Shlit’a opinion is that there are many unknown factors involved, as who actually owns the menorah. It could be a Jewish or interfaith organization, as well as the airport Authority. Therefore, it is likely that it is exhibited for courtesy and it is only an empathy show. Hence, they would indeed mind people using it for their own private religious needs.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 12/22/2017 2:12 PM |
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# 1558 Cast Some Light On This
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Q. See question 1556 above (I was stranded in an airport during Chanuka..) Another question. There was an airport menorah (next to a Christmas tree) that could be available, the electrical bulbs where a flickering flame-like reddish light. Is that good for Chanuka lights?
A. Question 673, mentions: “I’m doing my medical internship and I stay in the hospital overnight some days a week. Can I use a sodium battery powered lamp (sometimes used for medical examinations) for Chanuka lights? How about a Halogen light?
A. In question 667 of this forum we mentioned that in regards to electric lights Beis Yitzchok (Y.D. 1: 120) opines that they could be used instead of Shabbos candles but not as Chanuka lights since they lack pirsumey nissah. Poskim offer other reasons why electric lights do not qualify. One being that there is no actual fuel present at the time of lightning; it is constantly being generated at the power stations (Pekudas Elozor O.H. 23, Shmiras Shabbos Kechilchoso 43 n.22, et. al.) Accordingly they would permit the use of a battery powered incandescent light bulb. However, some Poskim do not regard the tungsten filament as a wick (Maharshag 2: 107, Levushey Mordechai 3: 59). Most Poskim would not sanction the commonly used fluorescent and LED lights for Chanuka use. Lehoros Nossan (11: 17) permits battery powered incandescent lights when in need and no other option is available, such as one hospitalized. Nitey Gavriel (Chanuk,a Teshuva 1) quotes Be’er Moshe’s opinion, that one should light the incandescent light without a brocho. Horav Shlomo Miller’s Shlit”a opinion is also not to recite a brocho even on battery powered incandescent light. The monochromatic yellow sodium lamp works by creating an electric arc through vaporized sodium metal. Although this lamp also contains a glowing filament, the focal light emanates from the vaporized sodium; therefore they are similar to fluorescent lights mentioned above. Halogen lights are basically pressurized incandescent lamps, and the glowing filament provides the illumination.”
Horav Shlomo Miller’s Shlit’a opinion is that since “Flicker Flame" bulbs are really neon glow bulbs with specially flame shaped electrodes. (They flicker mainly because of Paschen's Law. The breakdown and glow voltage depends on electrode separation. The breakdown and glow voltage depends on the pressure/density of the gas). This lights are more similar to the fluorescent lights above and should not be used as Chanuka lights.
The Rov added that one should avoid at all costs traveling during Chanuka outside of town, since there are many issues involved that can affect the compliance of the mitzva.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 12/22/2017 1:50 PM |
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# 1557 L E D - N O
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Q. See question 1556 above (I was stranded in an airport during Chanuka..); The stores only had LED flashlights is that better than nothing? Could I make a bracha on it?
A. See question 668 that no LED flashlights should be used when lighting in a hotel, since they lack a wick. Horav Shlomo miller’s Shlit’a opinion is similar to many contemporary Poskim who maintain that no LED lights should be used for Chanuka. (See also next question).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 12/22/2017 1:40 PM |
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# 1556 The Right Light
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Q. I was stranded in an airport during Chanuka, and I had to stay there overnight while waiting for the next available flight. Since I live alone, I didn’t have anyone to contact and light in my home for me. Should I have bought a flashlight and turned it on in the corner of the airport where I was “camping” out?
A. In principle Horav Shlomo Miller’s opinion is that one should avoid at all costs traveling during Chanuka outside of town, since there are many issues involved that can affect the compliance of the mitzva.
On question 1227 in regards to lighting the menora for someone who is totally homeless and sleeps on a bench in the park, we wrote; “Poskim disagree whether some type of minimal dwelling is needed for the mitzva of ner Chanuka. Rashi’s (Shabbos 23a, d,h, Haroeh) opinion is quoted in Igrois Moishe (Y.D. 3: 14: 5) who deduces from Rashi that one sleeping outside, without any shelter, as when sleeping on the desert’s sand, is exempt from ner Chanuka. Tosafos (Suka 46a) quotes two reasons why our sages instituted a special bracha for seeing the lights of Chanuka, (birchas haroeh), one of them is that it was acted for satisfying the need of those who don’t have any dwelling.
Peninei Chanuka (p. 56) quotes Horav Eliashuv’s zt”l opinion that soldiers sleeping in tents less that four by four amos, have to light with a brocho, if they are is at least ten tefachim high. Otherwise the tents are not considered a dwelling at all. Ner Ish Ubeisoi (4: 16 n. 34) quotes also Horav Eliashuv’s zt”l ruling that when kindling in a tent without any walls, no brocho should be recited. He seems also to agree that some minimal dwelling is required. Avnei Yashfa (O.H. 5: 94: 2) agrees.
However, Tsitz Eliezer (15: 29) and Beis Sheorim (362) seem to disagree and even soldiers in their trenches should light. Adnei Paz (O.H. 3: 143) and others, after quoting the different opinions of the Rishonim and Poskim, rule that one without any abode, should try to make a shaliach or agent light for him if possible, either way he should light outside without a brocho.Horav Shlomo Miller’s Shlit’a opinion is similar.”
On question 414 regarding lighting in a hospital we wrote; “Most Poskim rule that you should not recite a brocho on an electric menorah since it lacks a proper wick and therefore does not conform with the definition of “hadloko” or lighting. It also lacks an existing fuel supply, since the necessary electricity is not stored but rather it is constantly being generated. (Bais Yitzchok Y.D. 1: 120 & 2: 130, Levushey Mordechai 3: 59, Yaskil Avdi 3: 17, Nitey Gavriel – Chanuka 18: 23 et. al.). Horav Shlomo Miller’s Shlit”a opinion is likewise, but he permits, when no other possibility exist to light with a brocho on a battery powered electric menorah. The best solution would be for you to name a shliach and have the agent light at your home, if anyone is living there.”
Since any lighting on the airport will be done anyway without a brocho, if you can acquire an old time tungsten filament bulb flashlight, It would be best.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 12/22/2017 1:34 PM |
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# 1555 Chanukah Chag?
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Q. What is the Rov's opinion about what it says in M”B 529: 19, that one is obligated to eat meat and drink wine on Chanukah, when in fact we know that there is no such obligation?!
A. Although Mishna Berura (ibid.) does rule that one who usually fast and abstains from meat and wine due to his efforts to do teshuva, on Shabbos, Yom Tov, Chanuka and Purim he has to eat. However, the dates are not all equal, since there is no obligation to do so on Chanuka, just a minhag, since after all Rambam mentions that there is a Rabbinical mitzva of simcha and joy on Chanuka.
On question 1222 we wrote: Horav Shlomo Miller’s Shlit’a opinion is that Chanuka is called a Chag and a Yom Tov as we find in Shulchan Aruch (Y. D. 217: 47) regarding a neder done exempting those days, that Chanuka and Purim are also considered Yomim Tovim at least in name. Taz (ibid. 38) explains that in the language and expressions that people commonly use, the are included.
Orchos Rabeinu mentions that the Steipler Rov zt’l would indeed greet people with a “Gut Yom Tov” on Chanuka. See similar opinion in Alenu Leshabeach (6: p. 100).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/22/2017 1:30 PM |
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# 1554 Safe to Share
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Q. I downloaded from the Agudath Israel of America site almost all the issues of Jewish Observer, going back to 5724.
A number of articles concern criticisms of individuals, some still alive and some no longer, from a Torah viewpoint. The articles may have been l'toeles at the time; I find the lessons are timeless.
May I read these articles today and may I give them to others to read without transgressing any prohibitions of Lashon Hara?
A. Horav Shlomo Miller's shlit'a opinion is that once a story has been published and made public and known to all, there is usually no more transgression of loshon horah. The fact that this occurred in the past is not an aggravating factor. After all there are many stories and facts that expose negative facts of many different people written in Tanach, Talmud and Midrashim and in other well known seforim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/22/2017 1:14 PM |
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# 1553 Nice To See You Too
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Q. I once heard from a great man who said to a group of Jews who had come to tour Eretz Yisroel, that as they traverse the land looking to see if the Land is good for them, the Land is also examining them to see if they are good for it.
Does Rav Miller have any idea of the source for such an idea?
A. A fact often repeated in the Torah and in the words of our sages is that Eretz Yisroel will reject the people who refuse the mitzvos of Torah. As the posuk says; For the people of the land who preceded you, did all of these abominations, and the land became defiled. And let the land not vomit you out for having defiled it, as it vomited out the nation that preceded you. (Vayika 18: 27-28).
Peas Hashulchon and Shem Mishmuel (Shlach) coincide in explaining with the above, the words of the meraglim when they reported; The land we passed through to explore is a land that consumes its inhabitants (Bamidbar 13: 32). In a sense they came to inspect and scrutinize the land and the land did the same to them.
Horav Shlomo Miller's Shlit'a mentioned that the same principle is present during the Shalosh Regalim when one ascend to the Beis Hamikdash to see and to be seen by Hashem together with one’s korbonos (Shemos 23: 15.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/22/2017 2:18 AM |
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# 1552 A Binding Dilemma
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Q. I take bread and put it into a blender and leave it on until it is as fine as it'll get, not exactly like flour, but close to it.
If I mix this "dust" into a salad, do I make a HaMotzi or Mezonos?
If I mix the "dust" with eggs and/or with onions, and fry it, do I make a HaMotzi or Mezonos?
A. Since there are no pieces of bread that are the size of a kezais and whatever there is does not have the looks of bread, hamotzi will not be recited. However in regards to mezonos other factors should be considered.
On question 1493 in regards to the brocho for french fries that contain a small amount of flour (5%) for taste, we wrote; Shulchan Aruch (O.H. 208: 2,3) rules that due to the importance of the basic five grain products, any food which is made of flour from one of these grains is mezonos and the brocho achrona is al hamichya. The above applies even if there is a majority of other ingredients, as long as the purpose of adding flour is to fill one up, give a taste to the food, or make the food more fit for consumption. However, the above is only true when the taste of the flour is recognizable. (Mishna Berura 208: 49 and Biur Halocho).
Letorah Vehoroah (5: 21) rules that for fish cutlets fried with bread crumbs or matza meal, the brocho is shehakol. Vessen Brocho (p. 78) quotes contemporary Poskim who maintain that if the batter is thick, the brocho is mezonos.
Horav Shlomo Miller’s Shlit’a opinion is that french fries that contain only a small amount of flour the brocho should be haadomoh, since the flour taste is used to subdue the flavor of the fries. The Rov pointed to Avnei Nezer (1: 38) for a similar ruling when the flower is used for binding.
Likewise in our case. If the flour dust does not provide a satisfying fulfilling sensation, the brocho should be haadomo or haetz for the salad, or shehakol for the eggs.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/22/2017 12:36 AM |
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#1551 Special Delivery
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Q. Does the husband of an expecting wife get pesicha (See questions 1549, 1550 above) if she usually delivers only by Cesarean Section?
A. Tiferes Tzvi (1: 13: p. 150) maintains that a woman in such condition also needs a yeshua and assistance, so the husband should also be given pesicha.
Horav Shlomo Miller’s shlit’a opinion is similar for those that follow this minhag.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/21/2017 11:25 AM |
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# 1550 Open and Shut Case
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Q. When the husband of a pregnant woman gets pesicha, (See question 1549 above), does he also close the doors, or that is given to someone else?
A. Oitzar Habris (1: H. Meuberes 14: n. 23) quotes Sefer Hachaim 1: 8), that although there are those who have the minhag that the husband only opens the ark and does not close it, it is incorrect and once the husband has began doing the mitzva, he should bring it to its conclusion. He adds that this is also the segula or propitious act for having the end of the birth process come to a healthy termination.
Horav Shlomo Miller’s Shlit’a opinion is similar for those that follow this particular minhag
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/20/2017 11:26 PM |
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# 1549 An Open Question
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1) Q. I have noticed many people who's wives are expecting, start doing pesicha (opening the aron) before krias Hatorah What is the source for this minhag and at what point in the pregnancy does the minhag dictate to start doing pesicha?
A. Chida (Avodas Hakodesh, 3: 90), Shivas Tzion (Shaar Tzion (8: 4, p. 124), Sidur R’ Y’ Emdin and other seforim mention that the time of pesichas ha’aron is a time of ratzon and good will from Hashem, and it is therefore appropriate to give the mitzvah of pesicha to the husband of an expectant woman, at the beginning of the ninth month of pregnancy.
Birchas Efraim (s. 60) maintains that the tradition remounts to the Rashbo; it begins at the seventh month of pregnancy, and the husband should say a tefila at that time. Osrei Lagefen (p. 536) asserts that the minhag is for the husband to open completely the aron (both doors).
Leket Hakemach Hechodosh (Tomer Devoro 78) mentions that honouring the husband of a pregnant woman, is the ikar or main part of the mitzva of pesicha.
Horav Shlomo Miller’s Shlit’a opinion is that each congregation should maintain its own traditions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/20/2017 11:23 PM |
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# 1548 Fake Brocho
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Q. During next February I will G-d willing attend an important leading business and investing encounter and President Trump is programmed to attend and say a few opening remarks. I would like to know Horav Miller’s opinion if there is a special bracha you say when you see him the first time in person? Do you say it with Hashem’s name?
Thank you.
A. Shulchan Aruch (O. H. 224: 8) rules that one who observes a Gentile king recites the brocho; “He who gave from his honor to the ones created from flesh and blood.”
Mishna Berura (ibid. 12) maintains that a contemporary ruler, even if he is not a king, but is empowered to rule and administer the people and also has the authority and command to sentence capital cases, would be included in this ruling.
Although, that combination of powers is uncommon in our days, Poskim argue that a presidents or other rulers authority to impart pardon and forgiveness to the accused and sentenced, is tantamount to the above. (Minchas Elozor 5: 7, Beer Moshe 2: 9, Betzel Hachochma 2: 19, et. al.).
However, in practice, Poskim maintain that since rulers today mostly do not dress or appear any different from other decorous businessmen, and don't have a royal appearance, a brocho without Hashem's name should be recited.
Horav Shlomo Miller's Shlit'a opinion is that because of the character and nature of the prevalent democracy, the Presidency of the U.S., has become so open to criticism, disparagement and condemnation, even when unwarranted and gratuitous. Therefore it would hardly qualify as an honor comparable to the Creator's, and no brocho at all should be recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/19/2017 9:50 AM |
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# 1547 Light Unto The Nations?
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Q. What if the people of the building across mine and over twenty amos from the ground are not Jewish? – (see questions 1545, 1546 above).
A. Poskim disagree whether pirsumei nissa - advertising and publicizing - the Chanuka miracle applies also to Gentiles or not. Lehoros Nossan (4: 63) Moadim Uzmanim (2: 141), Igrois Moishe (4: 105) and others assert that it does not. While Hisorerut Teshuva (1: 153), Beis Pinchos and others disagree and follow the posuk (Yechezkel 38: 23), And I will reveal Myself in My greatness and in My holiness and will be recognized in the eyes of many nations.
Horav Shlomo Miller’s Shlit’a opinion is that it applies mainly to the Jewish nation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/17/2017 8:08 PM |
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# 1546 Window Of Opportunity
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Q. If there is a building right in front of mine across the street, and at the same level another Jewish family has their windows, do I have to light by the window if I’m higher than twenty amos from the street? If the window is higher that a meter from the ground should I still light by the window?
A. Shevet Halevy (4: 65) maintains the he should light by the window, as long as the building across is close enough to be noticeable. Ner Ish Uveiso (5: 11) quoting Horav Eliahiv zt”l and Teshuvos Vehanhogos (2: 343) opine that our Sages instituted pirsumei nissa or advertising the Chanuka miracle for the walking people on the street and not for the ones already inside their homes.
Horav Shlomo Miller’s opinion is to light by the window, even if the window is higher than ten tefachim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/17/2017 8:03 PM |
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Important Numbers
