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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1312 Give Us A Ring
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Q. Is one allowed to have a telephone ringtone that's a segment of a song with musical instruments?
A. In question 104 we mentioned that in regards to the avelus of the Three Weeks, which is usually more stringent than than Sefira period, there are Poiskim who permit listening to music that is not played for the sake of enjoyment or pleasure, as one who employs workers that listen to the radio as they work, or music that is played for a child to calm him to sleep. (Nitey Gavriel , Bein Hametzorim ch. 15, 8-13). Some Poiskim understand the music prohibition as only what conduces to joy and dancing, and permit classical music, played for soothing and comforting the soul. (Shoalin Vedorshim p. 245). However others disagree. See question 1395 above.
Igros Moshe (O.H. 3: 87) permits teaching instrumental music when it is done as a professional duty and not for enjoyment, See Naharos Eisan (p. 252) in regards to permitting singing and playing music for children in school.
Shoishanas Yisroel (Ben Hametzorim 1: 18) mentions that one should change the ringtone if it was recorded for the purpose of joy.
Horav Shlomo Miller’s Shlit’a opinion is that in the onset, one should avoid this type of ringtone the year around. However, once set it does not have to be removed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/4/2017 4:58 PM |
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# 1311 Raise The Spirits
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Q. Father was hospitalized and went into intensive care the day before Erev Pesach. Before he was given sedatives I reminded him to do bitul chometz which he did. I’m taking care of business for him and I sold early next day his chometz via a message on the phone of his rabbi, since I couldn't leave the hospital. But the Rabbi claims he didn’t get the message on time. Can we still use the extensive spirits collection he owns after Pesach? It is a hefsed meruve and an added source of stress and unhappiness?
A. Shulchan Aruch (O.H. 448: 3) rules that even when one was accidentally unable to sell his chometz before Pesach, it remains prohibited after. However, Biur Halocho (ibid.) quotes Poskim that are lenient when one annulled the chometz before Pesach. Especially when it was an obvious mishap and force majeure, not given to be used deceivingly. (See Sidur Pesach Kehilchoso 11: 20).
Although Mishna Berura (442: 4) and many Poskim rule that “yain sorof” or alcoholic distillates made from grain (such as whiskey or vodka) are considered Biblical chometz, some are lenient and view them as only ziah or “sweat” and not proper chometz and therefore only Rabbinicaly prohibited. (Pnei Yehoshua O.H. 13. See Shaarei Teshuva 442: 3). That being the reason that many who are stringent in selling proper chometz are lenient on selling liquors and spirits.
Horav Shlomo Miller Shlit’a added another possible leniency that should be checked, namely that many chometz sale-documents contain a clause that incorporates all those individuals who attempted and wanted to be included in the selling, but were unable or forgot to do so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/3/2017 9:59 AM |
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# 1310 Children Should Be Seen And Heard?
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Q. Grandparents visiting their children in Israel for Peisach, should they be joined by the children and grandchildren on the second seider so the grandparents can comply with the mitzva of vehigadta levincho, even when they only keep one day?
A. Teshuvos Vehanhogos (4: 102: 2) reasons that just as when there is no children present at the seder, one complies with this mitzva by telling the story to his wife, (P’sachim 116), although she is exempt from this mitzva herself (Rambam Avoda Zarah 12: 3), so too one would comply by telling it to his children or grandchildren who are also exempt since they keep only one day. He debates that the Halacha status of the wife may be different since even if she is exempt of this positive time dependent mitzva, she can still voluntarily accept it and if there is a bracha to be recited she can do so, which is not the case of the children in the second day since they are totally exempt.
He then concludes that that it is likely that the grand parent does comply with the mitzva, since it is mainly on him, regardless of to whom he tells the story of Yetzias Mitzraim.
He compares it to a similar question in regards to a distinguished talmid of the Brisker Rov zt”l visiting Eretz Yisroel, who came to pay his respect to his his rebbe on the last day of YomTov. The day was for the Brisker Rov already Issru Chag, while for the visitor trying to comply with the mitzva of honoring his master, it was still YomTov.
Horav Yitzchak Berkovits Shlit”a told me that Horav Eliashuv zt”l, ruled that children living in Eretz Yisroel are not obligated to partake in the second seder of visiting parents, if they find that difficult.
Horav Shlomo Miller’s Shlit”a pointed out to the Rambam (H. Chometz Umatzo 7: 1) that the mitzva is to relate the miracles and wonders that happened to our forefathers… as it says: Remember this day that you went out of Mitzraim, and it says: Remember the day of Shabbos to sanctify it. As mentioned above the mitzva is telling the story even to ourselves, similar to remembering Shabbos. So if the children or grandchildren are not present he complies with the mitzva also.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/1/2017 1:33 PM |
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# 1309 Sold Out
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Q. I sold my house and cars before Pesach on an early mechira because we were going out of town. Sadly when we returned I found out that one of our cars was stolen. The insurance is B”H replacing it, but I have my misgivings, since after all it was not my car when it was stolen. It belonged then to the goy then, can I still collect?
A. Horav Shlomo Miller’s Shlit’a opinion is that you should check with your Rabbi if he actually sold the car itself or just the chometz therein. Many, even on an early mechira (sold before the beginning of day fourteen to avoid bedika), only sell the chometz in the house and not the house itself, to avoid questionable issues of reinstalling the mezuzos (See Lechem Haponim 114, Piskei Teshuvos 448: 12).
Shaarei Tzion (O.H. 1: 12), debates, if one can on Chol Hamoed use a vehicle that was sold and the extent of the sale involved. He rules leniently in regards to using the sold car, since he does not consider it to be a complete and legal sale, as opposed to the chometz. (See also K’ruei Moed p. 22).
Horav Shlomo Miller Shlit”a also indicated, that even if the car is to be considered legally sold, since it remained without insurance for the buyer, it may be a case of mekach tous or a mistaken and misguided act of acquisition for the unaware and now affected Gentile purchaser, resulting in the car itself not being sold.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/1/2017 1:26 PM |
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# 1308 All Things Must Pass?
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Q. I am in the store on Chol Hamoed and there is a lady (I do not know whether or not she is Jewish) who asks me to pass her the bagels on the top shelf because she can’t reach them.
Am I allowed to pass them to her?
1. Is this called benefiting from chametz?
2. Is this lifnei iver? Assisting someone to do an aveira? [In the event that she is Jewish]
A. In question 63 in regards to a nurse serving during Chol-Hamoed Pesach meals that contain chometz to non-Jewish patients. we wrote; It is forbidden for a Jewish nurse to prepare or serve meals that contain chometz during Pesach, even to non-Jewish patients. There are a number of prohibitions involved, such as “Mistaker B’isurei Hanoe” or deriving benefit from proscribed items and desiring their existence (O.H..450, 4 – Mishna.Berura. 9), Also we should be concerned that the chometz may be eaten or tasted during the process (Mishna Berura ibid. 21). Poiskim recommend that somebody whose occupation requires the handling or providing of chometz food, should ask for a substitute during Pesach or engage in a different task. (Igros Moishe C.M. 4, Yesodei Yeshurun 6, p. 207, Chashukei Chemed, Pesochim p. 190, see also Teshuvos Vehanhogos O.H. 299).
Similarly, on question 65 in regards to a Jewish patient transferring a tray of chometz food to another non-Jewish patient, laying in the next bed, during Pesach, Horav Shlomo Miller’s Shlit”a opinion is that it is prohibited, as the non-Jewish patient will remain grateful for the favor done, and that constitutes a prohibited benefit of hometz. He may also transgress in the desire of the existence and being (Roitze Bekiyumoi) of this particular chometz, since he will be careful not to tip the tray and spill the food. (O.C. 450 – Chashukei Chemed, Pesochim p. 190).
The prohibition of “Lifnei Iver” or “Placing a stumbling block before the blind” is interpreted by our sages as: facilitating or helping others commit a Torah violation. (Talmud Avoda Zarah 6b) This prohibition is codified in Shulchan Aruch in several places such as Y.D. 148:5 pertaining the assisting of a Gentile in committing idolatry and in Y.D. 240:20 in regards to a father’s proscription of physically chastising older children, as this will only entice them to hit back, resulting in a capital offense. Tosafos, Ramban and Ran (ibid.) and other Poiskim, are of the opinion that this prohibition is limited to cases where the recipient is unable to transgress without the giver’s assistance. If, however, the idolater could reach the item independently, then one may hand it to him despite the certainty of the ensuing violation. In your particular case, the person assisted can easily get to the chometz by other means such as asking another Gentile customer or an attendant for help. (See Mishne Lemelech – H. Malve 4: 2, Chavas Yair 185, et. al.). Horav Shlomo Miller Shlit”a pointed out that the opinion of HaGra (Y.D. 151: 8) is that even when it can be done easily by others, there is still a “Lifnei Iver” prohibition
However as Tosafos (Shabbos 3a) and Shach (Y.D.151:6) mention, there is a discrete rabbinical prohibition against helping one violate Mitzvos, called “mesayea lidvar aveiro” (“helping someone commit a sin”). Igrois Moishe (Y.D. 1,72) deals with the question of mesayea when someone would perform the transgression nonetheless. (See question 207).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 4/30/2017 10:41 AM |
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# 1307 Still A Steal?
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Q. If someone travels to Eretz Yisroel for Pesach and he is joined by his children and grandchildren for the second sedder that they don’t keep, are the grandchildren allowed to “steal” the afikomen at the sedder?
A. See prior question (1306) as to why we permit the grasping the afikomen. While in Yerusholaim, I consulted Horav Yitzchok Berkovits Shlit’a view and he maintained that it should not be done by children who are not complying now with the seder.
Horav Shlomo Miller Shlit’a, who presented this shaileh himself, is of the opinion that it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 4/28/2017 2:35 PM |
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# 1306 Grab A Bite
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Q. What is the hetter (permit) for the tradition of the children stealing the afikoman? Are we not teaching them to do wrong?
A. Orchois Chaim, (473: 19) quoting Meiri, indeed maintains that this minhag is specious and unmerited. He adds that the Goyim use it to criticize the Jews, as teaching their children to steal. Piskei Teshuvos (473: n. 148) cites that Rav Chaim Soloveichik zt’l as well as the Rebbes of Lubavitch would discourage this tradition.
However, it has already become a widespread custom that children steal the afikomen and hide it in return for a prize, and it is supported by many Poskim. (Maharam Chalavah – Pesachim 9), Chok Yaakov 472: 2, Siddur Yaavetz 2:page 48: 3, Sheilas Rav p. 356: 33, Vayivorech Dovid 1: 58, Teshuvos Vehanhogos 3: 141, et. al.).The best known reasons for hiding and stealing the afikomen is to arouse the children’s curiosity. (Likutei Maharich 3:p. 519).
According to the opinion of Horav Elyashiv zt”l (quoted in Halacha Shel Pesach 2: p. 301: fn.. 72), this is an acceptable and beautiful tradition. The reason given is as the Talmud (Pesachim 30) teaches that we grab matzos on the night of Pesach so that the children do not fall asleep.
The interesting following reason is offered for the tradition of “stealing” the afikomen. We know that the dogs did not bark on the night of Yetzias Mitrzayim. The Talmud (Pesachim 113a), teaches that people are prompt to steal when dogs do not bark, since the dogs offer then not a deterrent. So to remember that miracle the custom is to steal the afikomen (Minhag Yisroel Torah 2: p. 291:16, Moadim L’simcha 5: p. 345: fn. 12).
Theft is normally prohibited, even if it is done for a joke, in order not to accustom oneself to steal. (Rambam H. Geneiva 1: 2, Shulchan Aruch C.M. 348: 1).
It can be argued that encouraging children to steal the afikomen is bad chinuch. However, if the thief is a member of the household, then there may be no concern since the owner of the house does not mind at all (Halichos Shlomo - Moadim p.260: fn. 219, quoting the custom of Harav Shlomo Zalman Aurbach zt”l).
Piskei Teshuvos (473: 26) quotes that it is not correct to call this minhag “stealing” the Afikomen, rather one should name it “grasping” or similar,
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 4/28/2017 2:23 PM |
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# 1305 Face The Music
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Q. Can you play on the piano classical music during sefira days?
A. See question 281 where we wrote that Horav Shlomo Miller’s Shlit”a opinion is that in principle serious or cheerless classical music would be permitted as we do sing a sad tune even on Tisha B’av (Eli Tzion). However it is likely that while listening to a symphony, parts of it may meet the criteria of the mood markings of allegro, animato, or giocoso. It is therefore advisable to refrain from listening to all music, unless needed for therapeutic purposes.
The same should apply to playing classical on an instrument.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 4/23/2017 10:32 PM |
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# 1304 Selling Point
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Q. I own a condo in southern Europe, that I did not completely clean for Pesach. I want to sell it as an early mechira, before the night of bedikat chametz arrives, so I will be exempt from bedika. Can I sell it on this side of the ocean, even if at the time of the local early selling (5.00 PM on the day before Erev Pesach), it is already well into the night of the bedika there? Or do I follow the time zone of the location where the property and the chometz are, and I have to ask the Rabbi there to sell it for me?
A. Horav Shlomo Miller’s Shlt’a opinion is that it suffices with the local early sell of the chometz. (See also question 66).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 4/9/2017 9:25 AM |
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# 1303 Holy Smoke?
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Q. Can you smoke electronic cigarettes on Pesach (Chol Hamoed)?
A. An electronic cigarette or e-cigarette is a handheld electronic device which vaporizes a flavored liquid. The user inhales the vapor. Using e-cigarettes is sometimes called vaping. The liquid in the e-cigarette, called is usually made of nicotine, propylene glycol, glycerine, and flavorings. (Wikipedia)
Mishna Berura (467: 33) quoting Magen Avrohom and Chayei Adam prohibits smelling “tabak” that was steeped in beer.
However, traditionally people are lenient in smoking on Pesach common rolled cigarettes or pipe tobacco, since even if chametz was mixed in the tobacco, it is inedible, and smoking it does not constitute “achshevei” or making it important. (see Sdei Chemed 1: 3, Tiferes Yosef O.H. 26, Mor Uketziah end of 442, Chaim Shoal 2:38 sec. 83, Ha-Elef Lecha Shlomo 204-205; Divrei Chaim Yoreh Deah 20 – and others).
CRC published in their site the following alert: “Electronic cigarettes convert a specially formulated liquid into a vapor which the person inhales in a manner that mimics the way one inhales from a traditional cigarette. The liquid (which is sometimes called “juice”, “smoke-juice” or similar names) typically includes kosher-sensitive ingredients such as glycerin and flavors, and since the person imbibes the liquid/vapor, Rav Schwartz said that the liquid must be certified as kosher. We contacted a number of manufacturers who claim to use only kosher raw materials but there is no independent agency who certifies that claim, and therefore we are unable to recommend those products. [As with all medical issues, one should consult with their doctor before deciding to use or not use electronic cigarettes.]”
The Talmud (Avodah Zara 66b) discusses the use of a bas tiha, which is a straw-like tube (see Tosafos Ibid) introduced into a barrel of wine and used to inhale via the mouth the vapors of non-kosher wine in order to determine whether the wine is satisfactory. Rava, permits because reicha lav milsa or scent is nothing. Shulchan Aruch (Y.D.108:) rules leniently.
Piskei Teshuvos (467: 9) quotes different opinions in regards to smoking in Pesach, but concludes that kosher certification is needed for cigarettes or tobacco that may contain chometz.
Horav Shlomo Miller’s Shlit’a opinion is to be stringent unless one knows that the ingredients of the liquid in the e-cigarretes are not chometz. It is different than the “bas tiha” above, since the smoker enjoys the vapors he absorbs in his mouth.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.
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Posted 4/7/2017 5:40 PM |
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# 1302 Bear In Mind Smokey The Bear
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Q. My baby got as a present a stuffed bear, best described in the instructions as; “Filled with 100% natural wheat and lavender, it can be safely warmed or chilled at will. Use to soothe, comfort and relax with The Cozy Collection animals. Each animal is lovingly filled with 100% natural wheat and gently scented with dried French lavender. After just 2 minutes in the microwave, they heat up to release a wonderfully warm, calming aroma.”
My baby got used to the toy and needs it to fall asleep. I doubt the stuffing is edible. Can we use it in Peisach?
A. Besides stuffed toys, wheat heat bags have been used for many years as an inexpensive, convenient and reusable winter warmer and as a heat treatment for sore muscles.
What is the status of the wheat in them in regards to chometz, may not be so easily determined as processes change from one manufacturer to another and also from time to time. An indicator that it may still be edible at least for insects, are the complains of some customers in regards to bug infestations. (see http://katu.com/archive/really-gross-mom-finds-bugs-infesting-daughters-stuffed-animal-11-20-2015 – It baffles however, how the insects survived the microwave heating). Also the fact that there are warnings for children affected with gluten allergies (see: https://blog.foodallergy.org/ 2016/02/17/ consumer-alert-toys-may-contain-hidden-allergens/).
Horav Shlomo Miller’s Shlit’a opinion is that in principle the stuffed toys may be compared to the case of a block of chametz that was designated for seating on it, that Shulchan Aruch (O.H. 442: 9) permits to use on Pesach. Mishna Berura (ibid. 41, 42) explains that Poskim maintain that two requirements have to be met. Firstly, it has to be designated completely and solely for a use that is not food and annulled from being an aliment. Secondly, it has to be totally covered. When these two conditions are met, even if it is still edible, one may use it during Pesach. The stuffed toys may just meet the above conditions.
However, the Rov Shlit’a recommends replacing the bear with a similar toy stuffed with synthetic materials that perform better and are safer.
Besides, the issue of Pesach, insect infestations and allergens, there is a safety warning on these toys. It has been found that children’s cuddly toys containing wheat bags needed only a few minutes in the microwave to pose a potentially deadly threat to consumers. in the wake of reported house fires and bodily injuries. Tests showed that a typical wheat bag was heated for just two minutes (at full power in an 1100W microwave oven). The outer material was a comfortably warm 50-55°C, but the internal temperature reached well over 70°C. Even higher temperatures were measured after another minute of heating. After a few minutes the wheat bag was steaming hot, and after seven minutes it began to smolder. The microwave was stopped after eight minutes because of intense and noxious smoke. The toy measured over 200°C. (see; https://www.choice.com.au/about-us/media-releases/2013/june/winter-wheat-bag-warning). Chamira Sakanta Meisura,
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Posted 4/7/2017 5:38 PM |
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# 1301 A Golem Shaileh?
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Q. My son has put together a robot that can be commanded on line from far, It carries a camera that can be moved to reach over five feet and move in all directions. The images we get on line are clear and can be focused to see things in detail.
We find impossible to do bedikat chametz at our cottage on the night of the bedika, since it is too far, and we are planning to visit the cottage on Chol Hamoed. Is it better to go to the cottage another prior night and do the bedika without a bracha, or can we use the robot? The cottage was thoroughly cleaned and the end of the summer. If permitted can we do a bracha?
A. You did not clarify if the homemade robot can open cupboards, closets or drawers, but it is unlikely
It is probably also limited in inspecting underneath or in the back of beds and the rear of a fridge, and other heavy furniture etc. etc. that requires some force. An then, what happens if he does find some chometz?
The use of robotic house cleaners and sweepers is common today, as is the inspecting of robots in warehouses, and their use for bomb disposal operations. Although, they may well serve as helpers in cleaning a house for Pesach, they obviously cannot replace the human abilities at this stage. (undoubtedly in the not so far future, this will become an important shailah)
Therefore, for now, Horav Shlomo Miller’s opinion is that you should travel earlier to the cottage and perform a proper bedikas chometz without a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/7/2017 2:48 PM |
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# 1300 No Yachatz Between Karpas and Maror?
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Q. It is brought down that when reciting the bracha of "Borei Pri Ha'adama" on the karpas one should specifically have in mind that this bracha should exempt the maror that will be eaten later on. (See Mishna Berura siman 473:55)
Question for the rav shlita: The marror is usually lettuce, and lettuce is something that is part of the meal and anyway would be exempted by the hamotzi. (?)
Also, if the marror is eaten 2 or 3 hours after the karpas, due to the lengthy discussion of the Haggada, and the karpas has already been digested (it is past shiur ikul), how will the bracha on the karpas cover the lettuce? There are opinions that the bracha rishona ceases to be effective after shiur ikul has passed!
A. Eishel Avrohom (2: 473) rules that if one forgot and didn’t have in mind to exempt the maror with the ha’adama brocho recited on the karpas, he should not repeat the brocho on the maror, since many Poskim indeed maintain that one does not recite ha’adama in principle on the maror, as it is considered part of the meal. Same would apply if he said bore nefashos after eating karpas.
The required intention on the karpas is only a stringency to comply with all opinions. Still, Piskei Teshuvos (473: n. 139, 475: 7) quotes from the Sheloh and Ya’avetz not to be mafsik and interrupt with idle talk or by exiting the room, between eating karpas and maror. He points out that this is mainly due to the need of maintaining proper decorum and no chatzitza in the kedusha of the night.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/7/2017 1:43 PM |
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# 1299 Search Or Destroy?
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Q. If the father searches for chometz and the son burns it next day, who recites the bracha of Al biur Chametz, the father since he owns the chametz or the son who actually burns it?
A. The Brocho is made for the bedika and the subsequent burning of the chometz. However, as the Rema rules (O.H. 432: 2), and the Mishna Berura (ibid 13) explains and maintains in the name of the Achronim, even if one did not find any chometz at all, it is not a brocho in vain, since he did the perform the required bedika after all.
Therefore, Horav Shlomo Miller Shlit’a explains, the father should recite the brocho “al biur chometz”, since he is doing the bedika. He should ask his son to join him and listen to the brocho with the intention of performing the biur or burning next day (and helping in the search). He should also appoint him as his shaliach or agent for the burning of the chometz next day.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/7/2017 1:29 PM |
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# 1298 My Pet Shaileh
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Q. We own a small aquarium with fish and also a dog. It is difficult to change their diet and we think their regular food may contain chametz. Since we go away for Pesach, we leave our pets with a kind neighbor. We sell the chametz including the pet food. Do we have to sell the pets too? How?
A. Shulchan Aruch (O.H. 448: 7) rules that one may not give his animal to a Gentile to be fed by him chametz, since he will be deriving benefit from chametz during Pesach, via his animal being fed.
Horav Shlomo Miller’s Shlit’a opinion is that it is best to sell the pets with the food they require to the non Jewish neighbor. He will acquire the pets and the food when he lifts them or pulls them over.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/7/2017 12:40 AM |
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# 1297 Search Me
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Q. When one travels to a.Pesach Hotel, where the rooms have been totally cleaned, is there a purpose on placing the ten pieces of bread? Does one have to do bedika if he is only staying the one night before Pesach (the night of bedikas chometz) and will be traveling in the morning and staying in another location for Pesach?
A. Question 745 indirectly addresses this question: “Shulchan Aruch (O.H. 437: 1) rules that if someone rents a house before Pesach, if he takes possession (by receiving the keys) before the beginning of the fourteenth day of Nisan and eve of Pesach (the night prior to the seder night.) he has to search the rented premises with a brocho. However in regards to an hotel room Poskim disagree if he is obligated to search for chometz, as this is not an ordinary property rental, since he can be easily transferred to another room and management also maintains an extended control of the premises (Kinyan Torah 1: 120.) Another reason is that the rooms are cleaned everyday and do not have a chazaka or presumption of containing chometz. Other Poskim maintain that the room should be searched with a brocho, if possession took place before the fourteenth (Sidur Pesach Kehilchoso 12: 8, Piskei Trshuvos 427: 1).
Horav Shlomo Miller's Shlit”a opinion is that they should be searched without a brocho unless the guest brings with him pieces of chometz (one of them should be more than a kezais) to be hidden before the bedika by someone else. (It is recommended to utilize the same pieces of chometz found on the search at home, see prior question). All luggage, bags, the pockets of clothing and the car (if there is), should also then be searched If he arrived after the time when the prohibition began or during Chol Hamoed, some Poskim maintain that he should do a bedika (Piskei Teshuvos ibid.) with a brocho. Horav Shlomo Miller's Shlit'a opinion is to search without a brocho”
In general Poskim disagree about the need of placing the ten pieces of bread. Rema rules (O.H. 432: 2), and the Mishna Berura (ibid 13) explains and maintains in the name of the Achronim, that even if one did not find any chometz at all, it is not a brocho in vain, since he did the perform the required bedika after all. According to them the placing of the ten pieces of bread is basically a minhag.
However, Machazik Brocho (432: 10, Emek Halachah O.H. 128, Sdei Chemed, Nitei Gavriel – Pesach 1: 8; 2, and others maintain that in our days when all houses are cleaned and have a chazaka of not having any chometz, it is obligatory to place the ten pieces of chometz to avoid a brocho levatala).
In regards to the second question, if one is only staying the one night before Pesach (the night of bedikas chometz) and will be traveling in the morning and staying in another location for Pesach, Horav Shlomo Miller’s Shlit’a opinion is that he does not have to do bedika.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/6/2017 10:19 AM |
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# 1296 Wash Hands Of Shaile?
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Q. Is one allowed to answer amein between mayim achronim and starting benching?
A. It is evident from Shulachan Aruch (O.H. 166: 1) that even after washing netilas yodaim at the beginning of the seuda, you may answer amen before hamotzi, more so after mayim achronim. (hand washing before reciting grace after the meal).
Therefore, Horav Shlomo Miller’s Shlit’a opinion is that you are allowed.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 4/6/2017 9:55 AM |
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# 1295 What a Relief!
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Q. A person who suffers from 'shy bladder' (an anxiety disorder) and is unable to relieve himself when other people are around (in the bathroom or even in the building) even though he feels the need to relieve himself - may such a person daven while feeling the need to relieve himself?
A. There are a number of more common conditions that may cause a person to feel frequently or constantly the need to relieve himself, such as urinary track or kidney infections, bladder stones or cancer, overactive bladder syndrome, age etc. Poskim permit davening when otherwise one would not be able to daven at all.
On a similar question (443) we wrote: “In regards to a patient that suffers from urinary incontinence and he constantly drips and would therefore be unable to pray or recite sh’ma forever, Mishna Berura (80: 4) quotes the Remoh (teshuvo 98). He writes that one should place a cloth or sponge around one’s organ, and then it is as if the urine is contained in a pocket, as he has no other choice it is permitted, if he could control himself at least at the beginning of the prayer. Melamed Lehoil (O.H. 7 seems to permit even when he is unable to stop at all, Chelkas Yaakov (O.H. 31) as he understands from Chaye Odom, agrees. However, Mishne Halochos (2: 61) prohibits. Horav Shlomo Miller’s Shlit”a opinion is that if the patient can feel when he discharges urine, he should at that time stop his praying or learning. If he is unaware, he is still permitted to pray and learn Torah.”
On your particular question, when the patient is actually dry and clean, yet he feels a need to relieve himself that he cannot easily attain, Horav Shlomo Miller’s Shlit’a opinion is that he should relieve himself prior to the starting of the tefila. If later on while already in the middle of the shema or amida he feels a need again, if by the time he exits the shul and returns, the tefila will be over and the hefsek is Halachic unacceptable, he may continue and end davening as is.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 4/5/2017 4:08 PM |
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# 1294 Still A Homentash
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Q. Regarding the psak that Rav Miller gave me, (question 1286) not to make a bracho on hamantaschen during a seuda, I told this to my rav and he mentioned to me that there is a Biur Halacha that says if something has a fruit filling (e.g., apple pie), and you make a bracho on it during a seuda, you won't lose by it (i.e., it is permitted)? Why wouldn't the same apply by hamantaschen?
A. Indeed, Biur Halocho (176: 1) and others mention that you make a brocho on “pas habah bekisnin” or similar even in the middle of a seuda. However, Horav Shlomo Miller’s opinion is that it depends on the kind of food you are eating. If one’s intention is for being satiated, as would likely be with hamentashen, he does not make a brocho, as it is already included in the hamotzi. However if it is only dessert like food that one consumes primarily for their sweet and special pleasant taste, even when one is not hungry, he makes a brocho even in the middle of the seuda.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 4/4/2017 10:36 PM |
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# 1293 Maybe Some Other Time
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Q. Who takes priority in davening for the amud, a yortzait or someone who is in shiva, but davening in shul or during shloshim?
A. There are different opinions and traditions if an ovel during shiva leads the services or no. Kolbo on Aveilus (18) Aruch Hashulchan (Y.D.384: 8), Gesher Hachaim (20: 3) maintain he does. Kitzur Shulchan Aruch (210: 5), Mekor Chaim (282) permit only when mourning for parents. While Zechor L’avrohom mentions that Sefaradim and some Ashkenazim have a minhag that an ovel during shiva does not daven in front of the amud at all.
Horav Shlomo Miller’s Shlit’a opinion is that even an ovel that follows the tradition to lead services during shiva, but is unable to gather a minyan at home and comes to shul, does not preempt the Yortzait in leading the tefila, since from the onset he should rather be praying at home.
However, during the thirty days Poskim disagree if a ben shloshim has priority over a yortzait. Shach (Y.D, 376: 8), quoting Minhagim, Kol Bo (p. 397) and others maintain that yortzait has precedence. While Shach’s own opinion (ibid.) Biur Halocho (132), Gesher Hachaim (p. 331) and others rule that the ben shloishim trumps. Some suggest to split the tefila (Gesher Hachaim, ibid.)
Horav Shlomo Miller’s Shlit’a opinion is that they should divide the tefila. The ben shloishim is main, and the yortzait davens ashrei and uva letzion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 4/3/2017 10:25 PM |
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Important Numbers
