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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1683 Wash for Lavash?
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Q. What is the correct brocho for lavash flatbread which is very thin and "floppy"? Is it the same brocho for any thin wrap?
A. On question 1287 in regards to the brocho on a flour tortilla (wrap) used as a bread substitute, as when filled with chicken or cheese, we wrote: Shulchan Aruch (168: 8) rules that very thin bread or as Mishna Berura (ibid. 37) explains a very diluted flour mixture baked with vegetables inside, the bracha will be mezonos. However, if he is kovea seuda (sets up an appropriate meal as opposed to eating a snack or nosh) and eats enough to be considered a proper meal, he should recite hamotzi. Mishna Berura (ibid. 80) maintains that kreplach, that he defines as thin sacks of dough filled with meat and the like, that the Remoh considers as bread, the Taz maintains that the brocho is mezonos (and so does Magen Avraham ibid. 20), Mishna Berura seems to agree.
Therefore, wraps and wheat flour tortillas, that are usually made from regular wheat batter, rolled thin. Being that the dough is similar to blila daka or rather very flat, thinner than a common pita or a lafa, the brocho should be mezonos unless one is kovea seuda on them. Poskim agree that for tacos and tortillas made from corn flour, the brocho is shehakol.
Vezos Habracha (168: 15: p. 494) writes that on thin pancakes and blintzes shells the brocho is mezonos.
A similar psak on wraps has been widely quoted in the name of Horav S. Z, Auerbach zt”l.
However, The OU Guide to Brachos maintains that “If one were to eat a plain wrap (unfilled) then it would be mezonos. Because it is not the way people eat this, this is a chisaron in the tzuras hapas. But if one were to eat a filled wrap with tuna or cheese etc… then the proper beracha would be hamotzi”
However, it seems that the current minhag in many places were wraps are served as a treat in gatherings or informal lunches, is to recite mezonos.
Horav Shlomo Miller's Shlit'a opinion is that it may be a sofek brocho and one should preferably in principle, wash netilas yodaim and eat a kezais slice of bread first. Nevertheless, when the wrap or wheat flour tortilla is indeed very thin or it has been treated and given a distinct flavor (usually also detected by color change), then one can recite mezonos, as long as one is not kovea seuda.
Lavash is defined as a soft, thin unleavened flatbread (Wikipedia) and if it meets the conditions mentioned above, would likely be subjected to the same Halacha ruling.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/20/2018 2:18 PM |
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# 1682 Dip In
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Q. See question above. Can someone that does not eat gebrochts (matza or matza flour dipped or mixed with water on Pesach) dip matza in wine or another alcoholic beverage (Kosher Lepesach)?
A. Mishna Berura (462: 4) considers that any water that was added to the wine before the end of the fermentation, to become annulled in the wine (battel) and therefore an integral part and parcel of it.
Based on the above, Horav Shlomo Miller's Shlit'a opinion is that this wine is alike mei peiros and does not cause flour to become chometz, Therefore, even those who do not consume gebrochts can dip their matza in it.
The same would apply to other fermented alcoholic liquors.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/20/2018 12:45 PM |
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# 1681 No Broch on Gebrochts
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Q. Can someone that does not eat gebrochts (matza or matza flour dipped or mixed with water) on Pesach dip or spread matza with mayonnaise? How about butter or jam?
A. Those who are stringent regarding geborchts, may allow matza to come in contact with mei peiros.or pure fruit juice, since exposure to mei peiros will not cause flour to become chametz. (See Sha’arei Teshuvah 460: 10, Eishel Avraham (Butchach 462) and Mikroei Kodesh (2: 15). However, the above applies only to pure fruit juices that do not contain any water. When water was added, on the contrary, it accelerates the process of fermentation.
Mekadesh Yisroel (396), Shevach Pesach (p. 193), Shaar Hamoadim (p. 169), and others quote different opinions in regards to butter and other spreads to be used on matza for those who do not eat gebrochts.
Minhagei Maharitz Halevy (p. 120) mentions that he would permit solid paste type spreads, such as butter, avocado, mayonnaise, banana, jam and similar, as opposed to liquids that run, flow and moisten.
Horav Shlomo Miller’s Shlit’a opinion is that there are different established minhagim in regards to butter that could have been manufactured from milk that had water added to it.
Jams are usually made from fruits cooked in water and contain a percentage of it.
Mayonnaise also contains a water percentage, however it is emulsified in the oil, and does not maintain the normal water properties. Therefore, there may be a reason to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/19/2018 11:42 PM |
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# 1680 A Storm in a Wine Cup
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Re- Question 70 on what is one supposed to do after the seder with the wine from the Kos Shel Eliyahu, where we mentioned that Nitei Gavriel (Pesach 2: 101: n.21) quotes that Horav Yaakov Landau zt’l related that R.S.B. of Lubavitch zt’l would pour the remainder back into the bottle, after adding a bit of wine to the cup, (for non-pogum purposes).
Q. I cannot understand the reasoning of the 4th opinion of adding wine to the cup, for non-pogum purposes. Nobody has drunk from the cup. Therefore, the cup is not pogum. Unless they are giving credence to the idea that we were told as children, that Eliyahu HaNavi sips from the cup when he slipped in unnoticed during Shefoch. In that case it would be necessary to pour in a bit of wine before Kiddush in the morning according to the 2nd opinion and
before the drinking of the 4th cup according to the 3rd opinion.
A. Horav Shlomo Miller Shlit’a mentioned that others do not have the tradition of Kos Shel Eliahu at all. He added that another widespread minhag, (also quoted in Nitei Gavriel, ibid.) is to pour a bit of the wine in the Kos Shel Eliahu into the fourth cup of all present. It is therefore conceivable that in the process, someone including children, may have also tested the wine directly from Eliahu’s cup.
Additionally, Kaf Hachaim (186: 21) opines that introducing a finger into the wine also makes it pogum, (other Poskim disagree).
The Rov added that since the Kos Shel Eliahu may remain uncovered an extended period of time, and Mishna Berura (272: 3) maintains that if wine is left uncovered more than a “sha’a muettes” (a short time) one should on the onset replace it when possible for kiddush use . Adding a bit of wine to the Kos may also be helpful. (Magid Teshuvo O.H.: 15, opines that adding wine may according to some Poskim, also be a tikun for yain megule).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/19/2018 1:45 PM |
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# 1679 Ahead Of One’s Time
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Q. My daily minyan davens maariv immediately after the shekiah. Which is the earliest time we can count sefira after the shekiah? When people don’t count in shul they tend to forget.
A. Horav Shlomo Miller’s Shlit’a opinion is that in the Toronto area, you may count sefira in need, around forty minutes after the shekia, depending on the date.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/18/2018 1:23 PM |
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# 1678 Sorry Money
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Q. If someone Hashem forbid, looses his father and at the same time receives from him a large inheritance, I remember that he has to recite Dayan Haemet for the death and Shecheyanu for the inheritance. Since both occurrences are simultaneous, which bracha does he recite first?
A. Mishna Berura (223: 6) rules that he first recites Dayan Haemes since this bracha is more obligatory than Sheheyanu, that some do not recite in this situation. Gesher Hachayim (18: 2; 3) maintains that since after the death one becomes an onen and is exempt at that initial stage from all positive mitzvos including brochos, but excluding Dayan Haemes, he would as is recite that one first.
However, Halichos Shlomo (23: 33) quotes that Horav S.Z Auerbach zt’l disagrees and opines he can recite Shecheyanu or Hatov Vehametiv immediately. Poskim also write that Shecheyanu should be recited in private (ibid,) Others assert that it should be recited only when the father reached a definite and propitious old age (Shulchan Hatahor ibid. 2).
Teshuvos Vehanhogos (2: 101) and other Poskim write that the common accepted tradition is not to recite Shecheyanu ot Hatov Vehametiv for a father’s inheritance.
Horav
Shlomo Miller’s Shlit’a opinion is similar. The Rov suggested
that one may comply with the blessing of Hatov Vehametiv by having
intention to thank for the inheritance on the fourth brocho of
Birchat Hamazon. (See also question 1504.)
Rabbi
A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 4/16/2018 12:20 PM |
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# 1677 Tune Out?
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Q. Can you listen, sing or play sad tunes and music during sefira?
A. On question 281in regards to listening to classical music in the radio during sefira, we wrote:
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.
Rabbi A. Bartfeld
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Posted 4/13/2018 1:46 AM |
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# 1676 On Who Are We Counting?
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Q. Why do we say on the Leshem Yichud recitation before counting sefiras haomer, the phrase “kemo shekosuv BaTorah” (as it is written in the Torah), after all in our days the counting is only miderabanan (Rabbinical)
A. Kovetz Halochos (4: 1) indeed mentions that it is better to say “Vekosuv BaTorah” and it is written in the Torah. (See also Piskei Teshuvos 489: n. 48)
Orchois Chaim (489: 4) quotes Meorei Haeish, who asserts that in our times one should also omit; “Lekayem Mitzvas Asseh” I am prepared and ready to perform the positive commandment of counting the omer, since according to most Poskim it is only a Rabbinical mitzva.
Rabbi A. Bartfeld
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Posted 4/11/2018 11:30 PM |
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# 1675 The Kneidlach Emergency
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Q. Kneidlach on the last day of Pesach is a very important minhag in our family. When can you cook kneidlach this year when the last day of Pesach is Shabbos (for those who only eat or make gebrochts (matza dipped in water or matza flour baked) only on the last day of Pesach?
A. Poskim permit preparing the kneidlach on Erev Shabbos, the Seventh Day of Pesach, even for those who strictly refrain from having matza touch water or liquids during Pesach. Although, it cannot be eaten on that same day for them, many others are lenient and eat matza shruya all Pesach, and it would be fit for them. This applies only if an Eiruv Tavshilin was done. (Machazik Brocho 467: 6, Haelef Lecha Shlomo 343, Mikroei Kodesh 2: 60, Nitei Gavriel 3: 19 et. al.)
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 4/5/2018 7:00 PM |
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# 1674 Let It Lay?
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Q. Shalom Aleichem Harav. What should one do if they forgot to lean for the 3rd cup (at the Pesach seder)?
A. Rema (O.H. 472: 7) rules that if one did not recline on the third or the fourth cup, one should not repeat and drink another while leaning, since this could qualify as adding to the four cups. In that case we should better rely on the opinion of the Rabiah, who maintains that no haseiva is required in our days when we usually do not recline at all during meals. (See also Igrois Moishe O.H. 3: 67).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 4/5/2018 2:04 AM |
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# 1673 The Karpas Breaks
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Q. Can one talk in-between washing for Karpas and eating it?
A. Mishna Berura (158: 20) rules that when we wash netilas yodaim for food that is immersed in liquids before consuming, although we do not recite a blessing on the netila, we should be careful and observe all details usually kept on a regular netila for hamotzi.
Many don’t wash this netila during the rest of the year and especially when a fork or spoon is used or the amount eaten is less than a kezais, as we normally do with karpas. Yet, Shaarei Tzion (473: 69) quotes that Acharonim maintain that in the night of Pesach one should be stringent and observe this netila, the reason is to arouse the curiosity and encourage the children present to ask why.
Chakal Yitzchok (Hagada) mentions that even the calling aloud of the simanim of urchatz and karpas, should be done before the netila or after eating the karpas. However, others maintain that this is not a hefsek. (Vayaged Moshe 24). Otherwise, the seem to agree that one should not talk and be mafsik unnecessarily between urchatz and karpas. (See Piskei Teshuvos 473: 21).
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a.
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Posted 4/4/2018 4:02 PM |
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# 1672 Where Are We Again?
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Q. What is Horav Miller’s opinion in regards to writing:
1) Haverstraw (NY) in hebrew for kesuva purposes?
2) Mount Ivy, (NY.) in a Kesuva?
3) What do you write in the Embassy Grand at Brampton On?
A. 1) Horav Shlomo Miller's Shlit'a opinion is that the Ashkenassi spelling is: האווערסטרא
with a first alef since the first “a” in Haverstraw is pronounced with an accent.
Whether you also include: הסמוכה למאנסי
depends on the geography of the city, local Rabbonim should be consulted.
2) that the correct Ashkenassi spelling is; מאונט אייווי
3) In the Embassy Grand the Ashkenassi spelling of the site’s name in a kesuva should be:
בראמפטאן הסמוכה לטאראנטא
(See question 1204 in regards to the names used at the Bayt and the Terrace Banquet Centre in the Toronto area).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 4/4/2018 3:51 PM |
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# 1671 In Brief
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Q. Is it correct for someone who can daven mincha in a minyan where they repeat the complete chazoras hashatz, to instead daven at a choich shemone ezreh minyan, when he has the time to do so, and there is no hardship to daven in a normal complete mincha tefila?
A. Shulchan Aruch (O.H. 232: 1) and Mishna Berura (ibid.) permit when there is no day time left to repeat the amida to daven a mincha ketzara or shorten version by not repeating the amida completely. However, when not in need Poskim maintain that one should daven a complete mincha (Kaf Hachaim, Aruch Hashulchan, Eishel Avrohom, Be’er Moshe 8: 37, Piskei Teshuvos ibid. et. al.).
Oz Nidberu (12: 23) addresses the practice that some yeshivos have to daven a mincha ketzara or hoichen shemonezre regularly. He maintains that it should be avoided, unless it is done due to being unable to keep proper attention to the full repetition.
Horav Yaakov Hirschman Shlit’a quoted a psak he heard from Horav Yaakov Kamenetzky zt”l that permitted the mincha ketzara in yeshivos and kolelim. Horav Hirschman opines that it depends on what one does with the time saved. If one uses it for Torah learning he is entitled to daven a mincha ketzara; otherwise one should daven a complete mincha.
Horav Shlomo Miller’s Shlit’a pointed out to a number of sources that support the shorter mincha, including the Ridvaz (4: 1079). He writes that in the lands of the Yishmaelim, people were very careful, not to interrupt or to expectorate during prayers. Once people have prayed the silent amida however, since they feel they have already complied with their obligation, they are not careful to maintain decorum during the repetition. So it is preferable to have all present pray together.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/30/2018 1:51 PM |
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# 1670 A Cut Above the Rest
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Q. Given the choice, is it a bigger mitzvah to get a haircut erev Shabbos HaGadol or erev Pesach? (We are not talking about someone who is desperately in need of a haircut, but just in general, if one has a choice, which should he prefer?).
A.
Horav Shlomo miller’s Shlit’a opinion is that it may depend on
different factors such as time availability and of course need. On
erev Pesach the haircut is permitted only before chatzos (midday).
Rabbi
A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/30/2018 12:42 AM |
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# 1669 Through Thick and Thin
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Q. Shalom Aleichem Harav
If a protein powder is rice based, does that make the shake mezonos?
Shkoyach
A. Shulchan Aruch (208: 6) rules that a thin cereal mixture of light consistency that one drinks as a liquid, the brocho is shehakol. See Vessen Brocho (p. 532), that this applies even when one eats the mixture with a spoon.
Horav Shlomo Miller’s Shlit’a opinion is that the brocho on the liquid shake is shehakol, being similar to spirits and beer created from grain.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 3/27/2018 1:08 AM |
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# 1668 In Someone’s Hair
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Q. A non-religious Jew who has long hair in a way that is inappropriate for a Jew (e.g., ponytail - or even not to that extent), and now he wants to be chozer beteshuva, may he get a haircut on days when doing so is forbidden, such as sefira or Chol hamoed, in order to look normal?
A. Horav Shlomo Miller’s Shlit’a opinion is that one may be more lenient to take an essential haircut during the Sefirah period than in Chol Hamoed. However, it may be unnecessary to have a complete haircut done in both cases, since just trimming off the ponytail or the areas of excessive hair growth (especially where he should don teffilin), may be meantime sufficient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/25/2018 3:20 PM |
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# 1667 Have a Gut Shabbos Hagadol
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Q. Could you please ask Rav Shlomo why does the Mechaver write (siman 430) that the Shabbat before Pesach is called Shabbat Hagadol because of the miracle that happened on that day. Since the Shulchan Aruch is a sefer of rules and not midrashim, what rule is he telling us. If he agrees to the Rema or has another depending din, why did he not mention it?
A. Horav Dovid Pam Shlit’a quoted Horav Elyashiv Zt’l, that indeed the Mechaver in Shulchan Aruch does rule to call and to greet another on this Shabbos with a “Gut Shabbos Hagodol.”
Similarly the Chida in Machazik Bracha (430: 2), mentions that the medakdekim in his place would salute each other on this Shabbos with “Shabbos Hagodol Vehamevorach” instead of “Shabbos Shalom Umevorach.”
Horav Dovid Yoel Weiss in Oitzrois Yerushalaim (142; 28) mentions that this was a minhag of Yerushalaim.
Horav Shlomo Miller’s Shlit’a opinion is that the Mechaver is telling us a Halacha; namely to be cognizant and aware on this particular Shabbos of the miracles that initiated the redemption of Yetzias Mitzraim and the Yom Tov of Pesach. We are obliged to recognize and thank Hashem for nissim done to our nation in the past.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a.
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Posted 3/23/2018 3:56 PM |
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# 1666 In Working Order
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Q. During the omer; on Shabbos (during the summer), when taking an early Shabbos one can be faced with 3 mitzvos simultaneously- counting sefira, bircas hamazon and reciting the shema
what is the proper order of operation?
Shkoyach.
A. Poskim disagree in regards to precedence when krias shema and birkas hamazon are an equal option, since both of them are Biblical mitzvos. Sha’agas Aryeh (21 – 22) maintains that reading the shema is a more frequent obligatory mitzva and should preempt birkas hamazon (todir veino todir). Although one could eat more than two times a day, it is not mandatory to do so, however, the reading of the shema is.
Similarly Rivavos Efraim (O.H. 8: 477) rules that one who began eating early on Erev Shabbos should read shema before benching. He adds that medakdekim or people who are careful and particular in their mitzvos, habituate to stop in the middle of the seuda, when the time to read shema begins.
However, Mishne Halochos (15: 101) quoting Rav Shulchan Aruch (299: 3), that once we are sitting eating seuda shelishis and night began, we don’t stop and read shema then, as is obvious from the Shulchan Aruch itself. He argues that the same should apply to Erev Shabbos also, when receiving Shabbos early.
Horav Shlomo Miller’s Shlit’a opinion is that one does not have to stop the meal to read the shema, rather recite birkas hamazon first.
In regards to the counting of the omer, most Poskim maintain that the Biblical mitzvos of birkas hamazon or kerias shema take precedence over in our times Rabbinical mitzva of sefiras haomer.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/23/2018 1:29 PM |
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# 1665 Back to Flat on Back
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Q. Hello Rav,
Due to multiple physical issues I've been having, my chiropractor has prescribed that I should sleep on my back with various foam-rolls under my neck and back for as much of the night as possible. The Kitzur Shluchan Aruch says lying on the front or back is not permitted. Is it allowed for medical reasons or is it very strict prohibition? Not sure if this is a factor, but I am married and I've never had a problem with nocturnal emissions.
thanks so much.
A. Mishna Berura (239: 6) rules that it is a severe prohibition to lie flat on ones back or front (parkedan). Shalmas Chaim (226) permits awakening someone sleeping in that position.
Although from the Talmud (Brochos 13b), Rashi, Rishonim and Poskim it would appear that the prohibition applies only when someone is sleeping, some Poskim maintain that one should always avoid lying flat on ones back (Divrei Yisroel 3: 137, Piskei Teshuvos 239: 8, et. al.). However, even the above permit, when there are medical issues involved (ibid.).
Medical doctors we consulted were unaware of a natural biological sex arousal reaction in our days when lying in that position.
Horav Shlomo Miller’s Shlit’a opinion is to be lenient in medical need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/23/2018 1:13 PM |
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# 1664 Corn Drops
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Q. An elderly patient that needs as part of his diet a room temperature water drink mixed with corn starch (potato starch is not an option). He is able to seat by the seder and Yom Tov meals together with his family. As he often drips some of his drink, can he seat using the same tablecloth and dishes as the rest of the present?
A. Horav Shlomo Miller's Shlit'a opinion is that preferably he should use a disposable tablecloth, plates and cutlery, if possible. Otherwise, the utensils he uses should be marked and washed in a sink not in the Pesach kitchen. If unmarked dishes were used, after the fact the dishes are permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 3/23/2018 12:52 PM |
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Important Numbers
