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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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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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# 1651 Holy Poroh!
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Q. Some say that Parshas Poroh is miduraisso (Biblical) the same as Parshas Zachor. I’ wondering, where is this mentioned in the Torah?
A. According to the Staipler Gaon zt’l (Bircha Peretz – Chukas, end of Shiurin Shel Torah) it derives fro the posuk (end of Metzora); You should warn from becoming contaminated. The Torah obligates Beis Din to separate the nation from becoming impure.
Meshech Chochmo (Chukas) writes that it derives from the separation required by the Torah to separate the Cohen Gadol before Yom Kippur and the Tamud (beginning of Yuma) equating it to the process of the Parah Aduma.
Artzos Hachaim and Emes LeYaakov (Beshalach 15: 25) mention it is included in the remembrance of the making of the eiggel, (Devarim 9: 7), since the Parah Adumah redeems the sin of the golden calf.
Aruch Hashulchan (685: 7) maintains that it is based on the posuk that Parah Adumah is an eternal law (chukas olam), even when we don’t have access to the ashes, we can still read it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/9/2018 1:48 PM |
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# 1650 Cross Examine
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Q. Can you say tehilim and tefilos in a beis olam, where you can see the crosses on the non-Jewish cemetery across the fence?
A. Horav Shlomo Miller’s Shlit’a opinion is that one should not recite tefilos, brochos or learn Torah when facing a Christian cross. He should turn to another direction even if he does not face now mizrach (east).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/9/2018 3:17 AM |
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# 1649 Change of Scenery
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Q. Can you daven lekatchila in a shul that was once a Catholic church?
A. Mishna Berura (154: 45) quotes Mogen Avrohom that if the building has been sold and the idols and statues were removed it is permitted, since the building itself was not worshiped. However, in Biur Halocho he mentions that when idols that are worshiped were placed in the building (as is usual in Catholic churches), although the building after being sold and the idols removed is now permitted for common use, it should not be used as a shul. Many Poskim support this view (Eliyahu Rabba (154:15), Pri Megodim (Eshel Avrohom ibid. 17), Chassam Sofer (Orach Chaim 42), Bnei Zion (63),Maharam Schik (Y. D. 154) et. al.)
Igrois Moishe (O. H. 1: 49) writes that although it became customary in our countries to convert churches into shuls, relying on the opinions of Mogen Avrohom and Mishna Berura, he does not support the view and considers this to be “mous” or repugnant. However, after the fact, he agrees that it is permitted. He recommends to totally remodel the inside of the walls, so the location acquires a new face or ponim chadoshos.
Various denominations of Christian churches do not maintain in their temples any idols that they actually worship and would therefore be permitted when sold and the symbols of their religion are removed.
Chashukei Chemed (Avoda Zarah 47a) mentions that Horav Eliashuv’s zt’l opinion was to be lenient following view of the Mogen Avrohom and Mishna Berura when the inside is redone.
He also permits entering the former church to examine and determine the changes needed.
Horav Shlomo Miller’s Shlit’a opinion is also to be lenient when remodeling is done. He additionally recommends to use the property for another use a complete year, before turning it into a shul.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/9/2018 3:15 AM |
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# 1648 Women’s Rites?
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Q. Is there an inyan (or purpose) for women to go to shul and hear Parshas Para Aduma?
A. On question 1281 we wrote: “Many Poskim write that women are exempt from listening to Parshas Parah, even according to the opinions (Tosafos Brochos 13a, Sulchan Aruch O.H. 146: 2 & 685: 7) that maintain it is a mitzva of the Torah for men to read, since the mitzva is on the tzibur or community to procure a Parah Adumah and not on the individuals, as opposed to erasing Amalek's name. Some also see it as a “mitzvas asei shehazman g'ramah”, since it serves as a preparation for Pesach, and adding the fact that it can only be done at daytime, turns it into a time sensitive mitzva, that excludes women.
In addition, the Parah Adumah's purpose is also to atone for the eigel's sin, and women did not partake in it.
However, Nitei Gavriel Purim 22: 4: n. 6) quotes dissenting minhagim. See also Moadim Uzmanim (2: 168).
Horav Shlomo Miller's Shlit'a opinion is similar to most Poskim and there is no need for women to come to shul for Parshas Parah, unless they follow a particular established family minchag. There is therefore also no need for them to read the parsha at home.”
As mentioned before, there are some opinions that maintain women should listen to Parshas Parah, and some do. Mikroei Kodesh mentions that since the reason for reading this parsha is to prepare the nation to purify themselves with the ashes of the Parah to be able to bring the Korban Pesach, since women take part in the korban, they should also be included in reading the parsha.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 3/9/2018 3:11 AM |
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# 1647 Noshn Lokshn
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Q. Is pasta prepared and packaged by non-Jews permitted?
A. See above question. Avnei Yoshfe (Y.D. 139: 1), quoting Chesed LeAvrohom mentions that if a Gentile cooks food to a point where it is partially edible, but a Jew completes the cooking process according to the Mechaber, it constitutes bishul akum, while the Remo maintains that the partial involvement of the Jew is sufficient to be considered bishul Yisroel.(Y.D. 113; 9). Many kashrus institutions, follow the Ashkenazi tradition of the Remo and permit market available dried pasta since it requires further processing. They also allow non-Jewish companies to prepare specific types of food that cannot be used out of the container without further cooking. Since the final stages will be done by a Jew and the product will then be considered bishul Yisrael. Others maintain that air or heat dried products in principle such as pasta don't have any bishul prohibition.
Horav Shlomo Miller’s Shlit’a opinion is to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/9/2018 2:54 AM |
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# 1646 Out of the Frying Pan...
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Q. Are potato chips sensitive to the halachos of bishul akum?
A. Our Sages prohibited consuming certain foods cooked by Gentiles in order to limit socialization which might lead to intermarriage between Jews and non-Jews (Taz , Y. D. 113: 7, quoting Tosafos. Avoda Zara, 38a).This prohibition is known as bishul akum. Shulchan Aruch (Y.D. 113: 1) rules that food which can be eaten raw or is not fit for a kings’ table, is not prohibited by bishul akum.
Poskim disagree whether potatoes are fit to be served on a kings’ table or not (Chochmas Odom 66: 4, see Shevet Ha’Levi 6: ,108. Aruch Hashulchan Y.D. 113:18, Yaskil Avdi Y.D. 7:6, Pischei Halacha p. 118: 8).
Regarding potato chips some Poskim maintain that since a fried potato is fit to be served at a kings’ table, potato chips also require bishul Yisroel even though potato chips themselves are not served on kings table. However, most Poskim are lenient. (See Igros Moshe Y.D. 4: 48:5, Emes L’Yaakov Y.D. 113: footnote 42, Shevet Ha’Levi 10: 124. Shulchan Ha’Levi pages 67-72, 341)
Kashrus Kurrents (Spring 2014) writes; The U.S. considers potato chips “junk” food. Obviously, in countries where potato chips reach a king’s state dinner, potato chips would also be subject to the laws of bishul akum.,, The Star-K asked the White House executive chef about the White House banquet policy regarding the use of canned products for state dinners. A specific question was, ‘What is the policy regarding canned cranberry sauce?’ We also asked whether potato chips are served at state dinners. The chef’s response was as follows, “We would serve whatever the guest wants. However, we never served potato chips, nor do we ever use canned goods…everything is prepared fresh!”
The weekly BaKehilla, affiliated with Belz chassidus, reports Maran Rav Yosef Sholom Elyashiv (zt”l) was asked if the category of ‘bishul akum’ applies to potato chips. Maran responded by rhetorically asking “Does President Obama eat [potato] chips?” (Yeshiva News July 17, 2009).
Horav Shlomo Miller’s Shlit’a position is to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/9/2018 2:35 AM |
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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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Important Numbers
