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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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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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# 1545 A Sign From High
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Q. I live in a condo on the fifth floor; do I have to light the menorah by the window, since it is over 20 amos? Is this measured from the ground of the street or the average height of the eyes of the people on the street?
A. Shaar Hatzion (671: 42) and other Poskim rule that if the menorah is higher than twenty amos from the street below, (9.60 m. following R’ Chaim Noeh, or 11.52 m. according to the Chazon Ish), one should light next to the entrance door. (P’ri Megodim maintains that even when higher than twenty amos, some people in the street will notice, however many Poskim disagree.)
Horav Shlomo Miller’s Shlit’a opinion is that it is measured from the ground and not from the height of the eyes of the beholders walking on the street. (See question 1225 in regards to measuring from the menorah’s body or the flame).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/17/2017 8:01 PM |
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# 1544 Security Lights?
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Q. We are travelling out of town for Chanuka, should I ask a friend to come and light the menorah in my house?
Can I place an electric menorah by the window with a timer so it will look like we are home for security reasons?
A. Horav Shlomo Miller’s Shlit’a opinion is that one traveling to another location has to light at that place and there is no point on lighting the menorah at his home. The Rov does not recommend lighting an electric menorah for security reasons. (Other security measures should be undertaken).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/17/2017 7:59 PM |
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# 1543 Children Playing With Chanuka Fire?
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Q. Re- question 1542 above (I'm a divorced woman living with my daughter). Does my daughter who is not bat- mitzva, have to light too?
A. As explained above, although women are obliged on the mitzvah of lighting the menorah, when possible they do not light themselves.
In regards to children, Poskim disagree if the boys who are not bar mitzva yet, have a mitzva of chinuch to light the menorah. The reason being that since the case of everyone lighting their own full menorah is described as “mehadrin min hamehadrin,” or being extremely virtuous and exceptionally outstanding, it may not apply to the education of minors. (Magen Avrohom 677: 8, Machatzis Hashekel ibid.)
Others maintain that the minhag is that even children light today, since the mitzva is easily accessible to all. (Nitei Gavriel 7: 3, Piskei Teshuvos 671: 2).
They all agree that girls do not have the mitzva of chinuch and are not obliged to light their own menorah, however they do have to be present at the time of the lighting.
Horav Shlomo Miller’s Shlit’a opinion is similar. He adds that if the daughter wants to light her own menorah, she may do so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/17/2017 7:54 PM |
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# 1542 Be Enlightened
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Q. I'm a divorced woman living with my daughter; is it better that I light Chanuka candles in my home or can I join a neighbouring family and light with them?
A. Shulchan Aruch (O.H. 675: 3) rules that women are obliged on the mitzva of ner Chanuka, since they were also included in the miracle of its deliverance. Although, Rema (671: 2) writes that the minhag is that all members of the household light their own menorah, Mishna Berura (ibid. 9), excludes women since Ishto kegufo, she constitutes a single entity with her husband. Chasam Sofer (Shabbos 21b) adds that since the mitzva on the onset was to light by the door to the street, our sages instituted that out of a sense of modesty, it was proper the husband should light.
Horav Shlomo Miller’s Shlit’a and other Poskims’ opinion is that when there is no husband, she has to light for herself in her own home, and not by a neighbour. She may however, if she does not desire to make her own brocho, ask a neighbour to recite the brocho in her home. (Being careful to avoid yichud issues – See Kerem Shlomo 31).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 12/17/2017 7:50 PM |
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# 1541 Talk The Walk?
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Q. Hello Rav,
There is an elderly man at shul that walks around the shul to collect tzaddaka during the repetition of the shmonei Esrai. If I don't give him anything, he will walk by quietly. If I do give him money, he will say "Yasher Koach" every time. Since it is assur to speak at this point in davening, should I stop giving tzedakah to him to avoid casing him to speak ( Lifnei Iver) (...stumbling block before the blind)?
Thanks so much.
A. Shulchan Aruch (O.H. 124: 4, 7) asserts that when the shaliach tzibur repeats the amida the congregants should be silent, listen to the recitation and answer omein. He adds that if one interrupts with gratuitous talk, he is a sinner, his sin is to great to carry and we scold him. The unusual severity and sternness of this remark is explained by Poskim (see Piskei Teshuvos ibid.) that it is due to causing that the tefilos of the many should not be accepted, since his interruption disturbs the intention and kavana of the congregation.
However, Horav Shlomo Miller’s Shlit’a opinion is that the fellow collecting is not part of the tzibur and his mind is not set in listening or answering to the shaliach tzibur. It is also unlikely that his short yasher koach is disturbing. Nevertheless, it is best that if he is permitted to collect during the repetition of the amida, he should be asked to do so quietly.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a.
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Posted 12/11/2017 11:41 PM |
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# 1540 No Way To Tell
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Q. Is a visiting levy to a shul obliged to announce he is a levy, so he will be given the second aliya? (See prior question).
A. Horav Shlomo Miller’s Shlit’a opinion is that a Levi does not have to inform he is a Levi in a shul where he is not known, unless a Cohen was called for the first aliya, and he is about to repeat again the brocho, since there is no other Levi. The visitor should then announce he is a Levi, to avoid the Cohen reciting a second brocho, that according to some Poskim is an unnecessary blessing. (See similar Piskei Teshuvos 135: 8: n. 51).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 12/11/2017 1:27 AM |
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# 1539 Make Your Name
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Q. Is a cohen visiting a shul obliged to announce that he is a cohen so he will be called first to the Torah reading, when the gabay does not ask if a cohen is present?
A. P'ri Megodim (139 : Eishel Avrohom 2) rules that a Cohen is not required to announce he is a Cohen, so he will be honored by being given the first aliya. He compares it to the improper demand of a Cohen to be given his due parts on the korbonos (Yuma 39a, Chulin 133a). Other Poskim disagree and differentiate between a desired spiritual honors and material gift (Tiferes Adam 3: 8). Piskei Teshuvos (135: 8) maintains that there is no obligation for a Cohen to indicate his status when not asked, even if a Yisroel will be granted the first aliya.
Horav Shlomo Miller's Shlit'a opinion is that it is preferable he should inform he is a Cohen.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
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Posted 12/11/2017 1:24 AM |
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Important Numbers
