1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
|
|
|
|
|
# 900 Best Version of Windows?
|
|
|
Q. My sukka is indoors and it is covered by a number of horizontal windows that open each individually.
The size of the opening of each window is 55cm. by 2 meters (the beam structure separating the widows is 25cm.) Do I have to open at least two windows to have a shiur sukka, or is it enough with one?
A. There are different opinions as how large is the shiur of a tefach. Some Poskim maintain that a tefach is 11 cm. (Levushei Mordechai Y.D. 1: 152, quoting Chasam Sofer.) Many consider that a tefach is 10 cm. (Darkey Teshuvo Y.D. 53: 34, Beis Yisroel p. 156, T'nubois Boruch p. 42, Taharas Yom Tov - Brochos 22, et. al.). Igrois Moishe (O.H. 1: 136) opines that it is 9 cm. However, Shiurei Torah (3: 25) by Rav Chaim Noeh, Darkey Teshuvo (Y.D. 53: 34 ) and others, reckon that a tefach is 8.cm. While Chazon Ish is said to have regarded a tefach as being 10.16 cm. (Shiurin Shel Torah p. 3)
Horav Shlomo Miller's opinion is that the minimum size for a suka, held to be as seven by seven tefachim, means in the shape of a square, where each side is at least seven tefachim, not the total area as would be in a rectangle, similar to the window in your question. Therefore, the width of the window being only 55 cm. does not meet any of the above shiurin and you would have to open at least two windows. The Rov Shlit"a added that inside house sukos may have other issues in regards to the mechitzos, and should be inspected by a competent Rabbi.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 10/4/2015 4:58 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 899 Deliver us From Deliveries
|
|
|
Q. I ordered last week from Amazon.com an item and they emailed me that the delivery will be on Monday. I forgot then that this is the first day of Yom Tov. Taking in account that the item by now on motze Shabbos is already in the way and some type of activity will be done anyway on Yom Tov, do I have to cancel the delivery?
A. Horav Shlomo Miller's Shlit”a opinion is that in need you don't have to cancel the order since it is likely that the item will be already within the techum or permitted area of the city at the onset of Yom Tov.
The melocho done then on Yom Tov by the Gentile will be only transporting the item in his van, something he does anyway for other deliveries on the area. The fact that there are a number of non-Jews involved, one instructing the next one, may not by itself constitute a mitigating factor of “amirah l'amira,” since all them work for one company and they may be considered as one single individual.
However, there is also an issue of “ma'aris ayin” or what people may say when they see a delivery van at your house on Yom Tov. Therefore, if possible, one should cancel the delivery. (You may ask if they deliver to your Post Office, where you may claim it later.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 10/4/2015 4:34 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 898 Raising the Roof?
|
|
|
Q. If a Goy builds my suka and also puts the schach as instructed by me. Do I have to lift the schach a tefach or 3 to make it kosher lechatchila?
A. Shulchan Aruch (O.H. 635: 1) permits a Suka that was made by a Gentile as long as the intention of placing the covering schach was for providing protective shade. However, Poskim write that on the onset a Gentile should not build the Suka, if it can be avoided. (Piskey Teshuvos ibid. quoting Hochmas Shlomo, Mishna Berura, Kaf Hachaim and others who maintain that we should lechatchila be concerned with Rabenu Tam's opinion on Gittin 45b.) Sdei Chemed (Ma'areches Suka 2: 3)writes that one should be more stringent on the schach than on the walls.See also Nitey Gavriel (Sukos 25 n. 9) who quotes a number of Poskim that a brocho should not be recited on such a Suka, if the schach was not raised.
Horav Shlomo Miller's Shlit”a opinion is that you don't have to lift the schach once it has been placed on the Suka by a Gentile following your instructions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 10/4/2015 4:15 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 897 Global Working
|
|
|
Q. Our Currency Exchange company employs an Israeli resident living in Israel. Can he on the second day Yom Tov contact our non-Jewish clients in Canada? If yes, is he also allowed to contact them when Yom Tov has ended in his location, but here it still the first day Yom Tov?
A. Horav Shlomo Miller's Shlit'a opinion is that it would depend how that worker is being remunerated for his work. If he is paid a salary, he is then working for the Jewish company and his work is being done on Yom Tov as an agent in their behalf. (This being similar to the prohibited Gentile's work done for an Yisroel (See Shulchan Aruch O.H. 244.) However, if he works for commission, it would be permitted since he is basically working for himself.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
|
|
|
|
|
Posted 10/2/2015 3:58 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 896 Fast Decorating Tips
|
|
|
Q. If I already have some schach on top of the suka, but not all of it has been placed, can I already start hanging decorations that are not kosher for schach (plastic flowers and paper chains)
A. Horav Shlomo Miller's Shlit'a opinion is that the decorations have to be positioned only after the schach is already in place, since they become “batel” or annulled to the existing schach and therefore one is permitted to sit under them.
He pointed out that once you have schach enough to make the Suka kosher, even if some areas are not properly covered yet, you can already place the decorations on all areas.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 10/1/2015 4:04 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 895 Pop-Up Shaileh
|
|
|
Q. If you travel Chol-Hamoed and take with you a pop-up suka, that has a floor area of about one square meter, can two or more people stand there or sit on stools at the same time and eat?
A. Horav Shlomo Miller's Shlit'a opinion is that once a suka has the proper minimum size of seven by seven tefachim (70cm. By 70cm.) it is kosher and as many people that are able to seat inside with some comfort are permitted to do so. He mentioned that you need a small space for a minimal small seat, box or similar (about 10 sq. cm.,) that can serve as a table.
See also question 373 on this forum quoted bellow
A. Shaarei Tzion (634: 7) permits one to eat in the Suka from hand to mouth without the benefit of a table. However he seems to contradict his ruling in Mishna Berura (640: 27) that one should leave the table in the Suka when sleeping (Suka Kehichoso 9: 6 and Shone Halochos 640: 5, see also Moadim Uzmanim 1: 87 that disagrees that one must leave the table in the Suka when sleeping at night).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 10/1/2015 3:46 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 894 Sukos Meshulash?
|
|
|
Q. Can you make a triangular suka? (using two standing house porch walls at 90°, you place a third closing both, creating a right triangle)
A. Afarkasta De'Aniya (O.H. 2: 98) mentions that in principle there is no Halachik problem in building and using a triangular suka, however there are allusions and remazim in the traditional square or rectangular suka. One of them quoted in Chemdas Hayomim (Suka ch. 1,) is that the suka represents the letter “hey”. The letter that traditionally represents the Teshuva opportunities so essential on Yom Kippur, which is therefore followed by Sukos. Mareh Cohen (Suka 2a) writes that the letter “hey” is last on the word suka, where each one of the four letters alludes to the halachos and laws of the suka. The “hey” represents that the minimum of two complete walls plus a partial third one (tefach), are essential in the building of the suka.
Horav Shlomo Miller's opinion is similar and when needed one can use a triangular suka.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/27/2015 5:49 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 893 Location, Location Location
|
|
|
Q. Do I have to be careful each year to place the same wooden planks in my suka, in the same original position, so that the plank that was in the mizrach last year will remain there, as it was done in the mishkan?
A. Kaf Hachaim (630: 5) writes that the Maharil's rebbi, the Maharash, would mark the boards of his suka and place them each year on the same position. This being similar to the boards of the Mishkan that had lettering inscribed on them for that purpose (Yerushalmi Shabbos.) He rules that this is not essential and is regarded as “chasidus bealma” or an act of simple piety. Mishna Berura (8: 9) mentions that it is a custom to place a decorating strip or a'atoro on head-part of a ta'alis for the same reason, however the Arizal was not particular to follow this tradition.
Chashukei Chemed (Suka 2a) avers that one should place them on the onset with the condition that they could be placed anywhere, although they have no kedusha as the boards of the Mishkan.
Horav Shlomo Miller's Shlit'a opinion is similar to the Kaf Hachaim, and therefore a condition or t'nay is unnecesary. He pointed out that so is also the Aruch Hashulchan's(O.H. 630: 29) opinion in principle, (although he then adds that on the onset one should mark the panels, and that is the common minhag)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 9/27/2015 5:47 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 892 All On Your Knees?
|
|
|
Q. Do women also kneel on Rosh Hashana and Yom Kipur?
A. Rivevos Efraim (3: 421: 2) quotes different opinions of contemporary Poskim, such as Responsa Shavit who maintains that women would do so in some congregations such as Frankfurt. Others assert that it is unnecessary or even improper. He also writes that when the Beis Hamikdash was extant, if women were to hear the holy name of Hashem from the mouth of the Cohen Gadol, they would be required to prostrate just as men were.
It is not uncommon today that some women in some shuln do kneel on Rosh Hashana and Yom Kipur. However Nitey Gavriel (Yom Hakipurim 57: 7) rules in regards to men prostrating, that all able people in a congregation should maintain a unified tradition. Otherwise, they may incur in the prohibition of Lo Tisgodedu, or separating into conflicting groups.
Horav Shlomo Miller's Shlit”a opinion is that indeed all people should follow the minhag and customs of the location or the majority of the mispalelim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 9/26/2015 10:42 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
# 891 Women's Rites
|
|
|
Q. Do women answer Baruch Shem Kevod on Yom Kipur loud as men do? Do they also have to stand during the repetition of Shmone Ezreh?
A. Poskim disagree if women should say Boruch Shem aloud or not. Yeshuos Yaakov (619:2, Gur Aryeh Yehuda (O.H. 82) and others maintain they should while K'tzeh Hamateh (124), Taharas Hashulchan (619) et. al. disagree. The latter explain that women are not or don't have the need to be considered like malochim, as Mogen Avrohom (619: 10) writes. See also Nitey Gavriel (Yom Hakipurim 30: 9.)
In regards to standing by the repetition of the amida or when reciting selichot, if a man is able to so it is commendable (Eliahu rabba and Elef Lamateh) It is less expected to do so for women, as mentioned before (Nitey Gavriel ibid. 13)
Horav Shlomo Miller's Shlit”a opinion is that it depends on the minhag and tradition of the location. The same applies to standing during repetition and selichos. He pointed out that many men don't stand the whole time either. He added that the fact that women daven in a separate section is also a factor for the ensuant different minhogim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 9/26/2015 10:33 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 890 Freedom Waters?
|
|
|
Q. Can a parolee who wears a waterproof ankle monitor immerse in a mikva Erev Yom Kipur or is it a chatzitza? If permitted, would the same apply to a woman's tevlila?
A. Horav Shlomo Miller's Shlit'a opinion is that if the tether's band is not tight and water can enter and wet the skin, it is not a chatztitza for men or women.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 9/22/2015 3:44 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 889 Fell Fast But No Fast
|
|
|
Dear Rabbi Bartfeld,
Q. After davening I put my tefillin into its bag and into a larger bag.
While walking out of shul - my tefillin bag fell out of the larger bag and onto the floor.
Do I need to fast. If so is that today or another day?
Thank you.
A. Mishna Berura (40: 3) rules that if the tefillin fell while they were in their bag, you do not have to fast. Yet he mentions in the name of the Eliahu Rabba that you should donate something to tz'daka.
Beir Heitev (O.C. 571 :1) Eliahu Rabba (40) Kaf Hachaim (40: 6) et. al. rule that when you have to fast, you do so in the day that the tefillin fell. This being similar to the fasting for a bad dream, that does not require acceptance at the mincha prayer on the prior day. Other Poskim disagree and maintain that it is better to fast next day when you can properly accept the ta'anis at the prior mincha. (Yalkut Yosef Tefillin 15. See also Ma'adaney Yom Tov 3: p.22).
Horav Shlomo Miller's Shlit'a opinion is that if you have already eaten that day you should then fast the next day. He pointed out to Tosafos in Kidushin (5b) that you cannot have a fast on the day you already consumed food. Otherwise you should fast that same day.
Some Poskim connote that if the tefillin fell by accident and not because of negligence, giving to tz'daka suffices, (see Daas Torah 44:1, Chaim Shoal 12 and Shvivey Eish who argues that this would depend on the reasons why the fast was instituted.)
Horav Shlomo Miller Shlit”a agrees that this would constitute a mitigating circumstance if true, however, often people will incorrectly tend to deny responsibility for being negligent.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 9/22/2015 3:41 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 888 When Life Gives You Lemons, Does It Make You Fleishig?
|
|
|
Q. If I use a fleishig spoon to juice a lemon is the lemon fleshig?
A. Most Poskim agree that lemons are considered a dovor chorif or foods with a sharp taste. (Shulchan Aruch Y.D. 96: 4 et. al.) However, Shach (96: 20) mentions that lemons are not as sharp as other produce such as radishes.
Horav Shlomo Miller's Shlit'a opinion is that if pressure was used to extract the juice out of the lemon using as expected, the edge of the spoon, it is reasonable to treat the spoon as a dull knife, and the lemon would in this case absorb from the spoon and may become fleishig.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/22/2015 3:39 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
#887 A Toast To Muffins
|
|
|
Q. English muffins are typically eaten after toasting them, does toasting make them pas Yisroel?
A. Shulchan Aruch (Y.D. 112: 12) quotes two opinions whether bread that was fully baked and is then further baked or toasted to improve taste, if that second introduction in the oven turns it into Pas Yisroel or not. It seems that he sides with the opinion that it does not. See also Aruch Hashulchan (ibid.)
Horav Shlomo Miller's Shlit'a opinion is that since the English muffins are fully baked when they are sold, toasting them, even if it enhances markedly their flavor, does not turn them into Pas Yisroel.
He pointed out Igrois Moishe's (Y.D. 3:24 and 1: 57-58) ruling in regards to the exemption of tevila for a toaster, since it does not actually bake the bread, just betters it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 9/22/2015 3:37 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 886 Away in the Milky Way
|
|
|
Q. According to the OU web site the heter for baking bread which contains milk is that the milk is nullified. May one eat them with meat?
English muffins are typically eaten after toasting them, does toasting make them pas Yisroel?
A. the OU Consumer feature mentions; Currently, the primary justification to certify dairy English Muffins is that the dairy component is less than one part in 60 which is halachically insignificant (bitul bishishim). Ordinarily, the OU does not certify a product that contains a non-kosher ingredient, even if used in small proportions because, halachically, we are not permitted to intentionally nullify a non-kosher entity. (This is known as bitul issusr lichatchila.) Dairy English Muffins are not comparable because the milk component in of itself is permissible, and when it is mixed in the batter at low levels, the milk does not attain a prohibited status. As such, preparation of dairy English Muffins is justifiable.
Horav Shlomo Miller Shlit'a agrees that the hetter mentioned is reasonable in regards to the relatively lesser prohibition of baking dairy bread. However when dealing with bassar-vechalav prohibitions, he recommends to be more stringent, as the article quoted concurs.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/22/2015 3:34 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 885 All Wrapped Up and Somewhere To Go
|
|
|
Q. If after putting on tallis and teffilin, I realize that there won't be enough men for a minyan, if I remove my tallis and teffilin, drive to another shul, and put them on again, am I required to make a new brachah on both the tallis and teffilin?
A. Horav shlomo Miller's Shlit”a opinion is that on the onset in you should keep at least the tefillin on you while travelling to the other shul. I you didn't, you should not repeat the brocho on the ta'alis, since you are still wearing a ta'alis kotton and therefore you were not maasiach daas or turned-off your mind from the mitzva of tzitzis. In regards to the tefillin he maintains that it is a sofek, and in doubt you should also not repeat the brocho. If possible have someone else who is donning tefillin then, recite the brocho for you too.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 9/18/2015 4:58 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 884 Hashem Wants, You Too?
|
|
|
Q. Does saying Im Yirtzeh Hashem (G-d willing) qualify as saying B'li Neder (no promise made)?
A. The two terms express different ideas. It is common to find in the responsa and rabbinic literature both phrases used together (see Sdei Chemed 8: Yishus, Peas Hasade 12 et. al.)
Meam Loez (Yehoshua 2: 9) quotes that a person dealing with future occurrences should teach himself to say Im Yirtze Hashem, and if it involves the performance of a mitzva he should add b'li neder.
Horav Shlomo Miller Shlit”a added that Hashem certainly is willing that we perform mitzvos, yet we don't want these to become nedorim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 9/18/2015 4:19 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 883 What's in a Name
|
|
|
Q. Subsequent to my Zaidy’s recent successful eye operation, he has developed a renewed interest in praying to Hashem. Upon viewing the siddur for the first time in many years, he asked me why the most important word pronounced is rarely printed. Additionally, the Posikim complain about the mispronunciation of the vowels of the Shem HaAdnus. As a remedy to this, he requested that I prepare a complete siddur with the following modifications:
1) Following every Shem Haviyah (except Ez. 18:23), write the Shem HaAdnus inside square parenthesis.
2 Vocalize the Shem HaAdnus as it is found in Shoftim chap. 13, with a cholem mullay.
Is there any reason not to create a siddur in this manner? Could anyone use it?
A. Horav Shlomo Miller's Shlit”a opinion is that it is better not to write the Shem HaAdnus in its full version with an added vov, since it imbalances the gimatrias and numerical expressions inherent in the holiness of the name. Seeing the name written properly adds kedusha to the reader.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/18/2015 4:16 PM |
Tell a Friend
| Ask The Rabbi |
Comments (1)
|
|
|
|
|
|
|
# 882 Two Sides of the Cohen
|
|
|
Q. What does a Cohen do when he needs to visit a sick relative in the hospital or a spouse? Does it matter what kind of hospital it is. Can you provide considerations for sick kids, mount sinai, baycrest, and toronto general?
Thank you.
A. Horav Shlomo Miller's Shlit'a opinion is that a Cohen should only enter a hospital in need. He should also try to spend as little time as possible inside, especially on the corridors. When he enters the intended room to visit, he should maintain the door closed.
There is an ongoing rumor that Horav Gedalia Felder zt”l instituted many years back a double door system on the morgue of Mount Sinai Hospital. However his son, Horav Yaakov Felder Shlit'a could not confirm the veracity of the above or if the system is extant today.
Baycrest Hospital has a hot-line for Cohanim to call and verify if there are any deceased on the premises.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
|
|
|
|
|
Posted 9/18/2015 4:15 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
|
|
|
|
# 881 Never Say Neder II
|
|
|
Q. What if I forgot to say beli neder when donating for a mi sheberach or telling that I will do any mitzva, does (Kol Nidre or Hatoras Nedorim declaration of annulment) help?
A. It is always better to say b'li neder. However, Horav Shlomo Miller's Shlit”a opinion is that when someone did not have in mind to make a neder at all and he also did not remember then the declarations of annulment made in Kol Nidrei or Hatoras Nedarim, in need he may rely on them to avoid additional Hatoras Nedarim
However, if he did use an expression of neder when he donated tzedaka, or he answered amen to “ba'abur shenodar” said aloud by the gabay reciting a “mi sheberach” for him, it does become a neder if he omitted adding then b'li neder. However, he does not have to repeat b'li neder after answering omen on the “mi sheberach” if the gabay omitted saying b'li neder in turn, as the gabay is accepting the amount and the condition of the contributor.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
|
|
|
|
|
Posted 9/18/2015 4:11 PM |
Tell a Friend
| Ask The Rabbi |
Comments (0)
|
|
|
Important Numbers
