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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 937 There You Go Again
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Q. Does in the above case (A prior already married couple [to each other] that is now converting and going to the chupa on the same day as the tevila) the Giyores kallah wear white since she is like newborn? Is there a Badekn ceremony? Does she make the seven hakofos under the chupa?
A. In question 692 on this forum we wrote in regards to differences between the minhogim and traditions of a first and a subsequent marriage ceremony; “There are different traditions as to the wedding dress of the bride. Horav Shlomo Miller indicated that she could dress in white, but not with the prominence, length and extent accustomed in a first wedding. The Chosson wears a Kit'l if that is his family tradition. (Nitey Gavriel ibid. 9, see also Hanisuin Kehilchoson 17: 20.)
There are also different traditions in regards to the Badeken or the chosson covering the bride with a veil ceremony. Some avoid it altogether, it is done by others such as the accompanying women doing it instead, or it is done by the chosson under the chupah. (ibid.19.)
Horav Shlomo Miller's Shlit'a opinion is that the same would apply to a prior married (to each other) couple that now converted and is getting married. There is also no need for the seven hakafos under the chupa.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/27/2015 2:37 PM |
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# 936 Reborn Pure
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Q. In the above case, (A prior already married couple [to each other] that is now converting and going to the chupa on the same day as the tevila), If she made a hefsek does she have to keep full seven tahara days, or since by converting she is like a newborn?
A. Horav Shlomo Miller's Shlit'a opinion is that since niddah impurity laws do not apply to Gentiles, as long as she made a hefsek before immersing for the gerus tevilah, she would be permitted to her husband with that single gerus tevilah. (See also Igrois Moshe E. H. 2: 4)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/27/2015 2:32 PM |
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# 935 Time For A New Name
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Q.A prior already married couple (to each other) that is now converting and going to the chupa on the same day as the tevila, can they use the newly adopted Hebrew names in the kesuba?
A. Remo (E.H. 120: 3) rules in regards to a get, that there is a requirement of thirty days for the establishment of a new name. (See also Shulachan Aruch C.M. 49: 3.) This requirement is essential and it invalidates the Kesuva. (Tshuvas Horosh 15: 4, see also Igrois Moshe E.H. 4 in regards to last minute changes on names due to similarity in the names of the families of the chosson and kallah, Nitey Gavriel – Nissuin 28: 4))
Horav Shlomo Miller's Shlit'a opinion is that in this particular case the fact that the newly converted couple was given a new name at the conversion ceremony and the name was recorded in the Geirus document suffices, even if that happened earlier in the same day.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/27/2015 2:26 PM |
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# 934 Unsupervised Drinking?
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Q. I have attended simchas and parlor meetings in houses where the host claims it is all done under COR supervision and found that they serve Baileys or Kahlua liquor. Are those liquors under COR hechser?
A. We forwarded your question to Rabbi Tzvi Heber, Director of Community Kosher – COR
The following is his reply.
“Thank you for your question.
Bailey’s Irish Cream is not allowed at COR certified events. Kahlua is allowed only if it is bottled in Mexico (if it states “product of Mexico” it is not allowed). Furthermore, COR does not allow the use of previously opened whiskey bottles or even whiskey bottles that were purchased prior to the most recent Pesach unless they were sold by a COR Rabbi.
Please be aware that it is common for people and organizations to order food from a COR caterer into their home and use a waiter to serve it. Alternatively, they may ask a COR caterer to cater an unsupervised event. This is done in situations where a mashgiach is not a possible option; for example, where they want to use their personal own dishes or their own whiskey. More information about unsupervised events can be found in an article called “Unsupervised is Uncertain” on our website at http://cor.ca/view/537/when_it_comes_to_kosher_affairs_unsupervised_is_uncertain.html
If you require any more information, please feel free to call me.
Best regards,
Tsvi Heber”
A similar opinion is to be found in the Star K list.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/25/2015 3:28 PM |
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# 933 Unveiling a Minhag
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Q. Is there a source for the minhag that some people have to give a seuda or a tikun after the unveiling of the matzeiva?
A. Although some, mainly followers of Chasidic traditions do occasionally offer tikun on the day of Hakomas Hamatzeva, it is a most uncommon minhag, not mentioned by Poskim. Horav Shlomo Miller Shlit'a mentioned that he was unfamiliar with this minhag and so were six other Rabbonim in the city.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 11/20/2015 3:07 PM |
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# 932 Matzeva Enlightenment?
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Q. Do you light candles next to the Matzeva when you do the unveiling?
A. Torah Lishma, (520) Nitey Gavriel (Avelus 2: 67; 3) et. al. mention that it is correct to light candles on or close to the matzeva and one should say before lighting that this is done in honour of the neshomo of the deceased quoting the name. Some matzeivos have a built in receptacle with a small door to prevent the wind from extinguishing the lights. Others bring closed metal lamps that they place close to the stone.
Horav Shlomo Miller's Shlit'a opinion is that one should follow his tradition and the established custom of that section of the Beis Olam.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/20/2015 3:06 PM |
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# 931 No Stone Unturned…or Taken
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Q.
What is the reason for placing small stones on the matzeiva after
the unveiling ceremony? If you can't find any stones, is it permitted
to take some from another kever or is that stealing?
A.
The S'hloh, (Rosh Hashana) Eliahu Rabba (224: 7). Be'er Heitev (O.H.
ibid. 8) mention the tradition and explain that the reason is
honouring the niftar by leaving a mark that shows one visited the
kever. They also mention that even leaving some grass leaves is
acceptable.
Horav
Shlomo Miller's Shlit'a opinion is that even if one may not
transgress the prohibition of stealing by removing a small stone left
on another matzeiva, as the one who placed it there may not have had
the intention of acquiring it when he pick it up and he is also
leaving it in a place that is open and hefker, it is still improper
to do so.
Rabbi
A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/20/2015 3:05 PM |
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# 930 Old is Gold
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Q. Hello Rabbi Bartfeld,
Since most wheat in America is Winter wheat (which is always Yoshon), when one wants to eat any product that has flour, one can rely on the majority. Furthermore, since it is very difficult to find out exactly where the flour is from, one does not need to investigate. This seems to be Rabbi Miller's opinion. I would like to confirm, that indeed according to Rabbi Miller, one who is makpid on Yoshon, can have any flour based food based on Rov (besides pasta which is made from Durum flour).
A. Horav Shlomo Miller's Shlit”a opinion is that indeed if there is a majority of grain marketed in that area for that particular use (e.g. bread, cake, cereal) that is yoshon (lit. old - before Pesach produce), it would be permitted. Although, chodosh (new produce) is a “dovor sheyesh lo matirin” since it will became eventually permitted and should not become nullified, many Poskim maintain that when not mixed “betraruvos,” we do follow the majority (Chavas Daas, Pri Megodim Y.D. 110, Pischei Teshuvo Y.D. 102: 1, Igrois Moishe 8, Y.D. 46, et. al.) Besides, the Rov maintains that since most of the wheat produce is chometz, it is not to be treated as a “dovor sheyesh lo matirin,” since if not sold before Pesach, it will become prohibited.
However, as you mentioned there are many variables and some could actually be investigated. The Rov suggested you contact Rabbi Y. Herman from Yoshon.com at info@yoshonnetwork.org or call 513-800-1957.
Behatzlacha.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/13/2015 3:28 PM |
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# 929 Good Night, Sleep Well
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bs"d
Q. Shalom Rav Bartfeld, Shlita:
We (edited) are thinking of replacing the skylight in our sun-room with one that will open so that we may be able to use it on Sukkos. The size is 36"x36", so I think that one person could easily eat under it.
My question is re: sleeping in the room. Unless I roll up into a ball, I won't be able to fit under it while sleeping. I'm just wondering if, for the purposes of Sukkos, there is any legitimacy to sleeping under such a small area of schach if only part of my body will not be under it.
Thanks for any clarity you can shed on this.
A. 36” corresponds to 91.44 cm. and meets the minimum standards for the seven by seven tefachim required for a suka, according to all opinions. (See answer 900 and 908.)
This minimal amount is based on the fact that for the majority of people, it permits having most of their bodies (rosho verubo) inside the suka, even when sleeping.
Remoh (O.H. 640: 4) rules that one who finds it hard to sleep in a suka because he has to bend his feet or hands to fit inside, is not granted the exemption of a “miztaer.” Mishna Berura (ibid. 26) explains that often people adopt such bended (fetal) positions even when lying on a regular bed inside the house. He proves his point from the fact that a small suka of seven by seven tefachim is kosher. He also quotes the opinion of Nahar Sholom that if one is truly in pain (miztaer) because of his finicky constitution, he is exempt from sleeping therein, but he still has to eat in the suka. In note 27 he writes that the feet can be outside the suka.
Care should be taken that the cot be placed directly under the suka area, especially on the head side.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/13/2015 3:00 PM |
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# 928 Bargain Personal Protection
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Q. If for whatever reason I'm not wearing tzitzis, should I wear a tallis at shachris?
(In order to answer and advise you correctly, kindly tell; a) why don't you wear a talit katan, and b) are you or were you married? Thanks)
Q. I’ve never been married. No real reason why I don’t. Sometimes I do, and sometimes I don’t.
My understanding of the halacha is that it’s only required if I’m wearing a four-cornered garment. If I’m not, then there’s not really a d’oraisa requirement.
A. You are correct that there is no obligation to don a talis and the mitzva is only “kiyumis” that is, you comply with it when you put on the talis and tzitzis attached. However, there are many great benefits in wearing it, as the Torah mentions (Bamidbar 15: 39); "You will see it and remember all the mitzvos." Tzitzis give us an anchor to the world of spirituality and thus protect us. Our sages say that one who fulfils this mitzva properly merits to have a wife and children. (Midrash Tanchuma, Ki Teitzei). He is also protected from sin,(Menachot 44a) and in that merit he is assured that he will see the face of the Shechina. (ibid. 43b.)
Since the rewards and dividends for one who observes this mitzva are so great, it has become the practice among Torah observing Jewish men to wear constantly a garment (talis katan) which requires tzitzis. If you are unable to do so always, you should put them on as much as you can. Care should be taken, since the Talmud (ibid. 41a) mentions that someone who seeks ways to exempt himself from wearing tzitzis, will be punished in times of (Heaven's) wrath.
Horav Shlomo Miller's Shlit'a opinion is that although, never married men in most places don't wear a talis during davening, there is no prohibition in doing so and in your case it would be the correct thing to do.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/13/2015 2:54 PM |
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# 927 Kosher Watch
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Q. When my father was hospitalized, his care giver stayed at his home for weeks. There is a security camera installed inside the kitchen. Do we have to be choshed for the kashrus of the utensils and food left?
A. Horav Shlomo Miller's Shlit”a opinion is that since the care giver was aware that the attention of the family was focused on the patient at the hospital and probably little if any consideration was given to the home kashrus situation, on the onset the utensils that could have been reasonably used, should be kashered and the unsealed food given to the care giver or other Gentile.
Although recording cameras are of great help in Kashrus and similar situations, they only help if the observed are aware that they are being monitored, and there is an actual supervision.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/13/2015 2:52 PM |
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# 926 When in Doubt Don't Speak Out
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Q. What are the parameters of sofek berochos lehakel according to the Mishna Berura. would this apply even if we have the majority of opinions say to make a beracha and only a few poskim say not to?
Thank you
A. Shulchan Aruch (O.H. 215: 4) rules that one who recites an unnecessary brocho transgresses the commandment of “Taking His name in vain” and is tantamount to uttering a false oath. Mishna Berura (ibid.20) explains that the source is the Rambam (H. Brochos 1: 15) and the Talmud (Brochos 33b.) However, he mentions that other Poskim disagree, and maintain that one only violates a rabbinical prohibition if Hashem’s name is pronounced unnecessarily, when done in praise. He also asserts that when in doubt, all agree that unless it is a biblical brocho, no blessing is recited. He adds in the name of the Chaye Adam and Pri Megodim, that even in a S’fek S’feiko case, when an additional permissive doubt is added to the questionable brocho, no blessing should be recited.
Horav Shlomo Miller’s Shlit”a opinion is that in practice, whether you recite a brocho or no, depends also on the accepted minhogim of each place and congregation, since some may follow the opinion of only a minority of Poskim and still recite a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/12/2015 10:53 PM |
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# 925 Clear And Present Love
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Q. In Tanach, why is not Hashem’s love for Klal Yisroel expressed in present tense form. In Tehillim 146, the verb used to describe Hashem’s love for the righteous is present.
Serveral kiruv rechokim professionals and psychologists ask me: Can Malachi 1:2 be translated “I love you, says Hashem”? They explain, the directness of this powerful statement could very helpful.
A. The Tana D’bei Eliahu (26) interprets the posuk in Malachi in present tense and says “Hashem loves Yisroel in all their abodes.” So too is the Yidish translation (Ivry Taich) on Malachi. This present tense expression of the love of Hashem is common in other Medroshim and the Zohar (Yalkut Mishlei 946, Midrash Shir Hashirim 2:4, et. al.)
Actually, you have an even clearer expression of the constant love of Hashem to His people in Devarim (23: 6) “And Hashem… reversed the curse to a blessing, because Hashem… loves you”
Horav Shlomo Miller Shlit”a pointed out the posuk (Bereshis 48: 19) “Yoda'ati b’ni yoda'ati” (I know my son, I know) similar to “Hohavti” in Malachi, which is obviously said in present tense and other analogous examples. He also indicated that the second daily brocho of Krias Shema (evenings) “Ohev Amo Yisroel,” the One who loves His people,” is quite emphatically said in actual time.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/9/2015 3:10 PM |
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# 924 Nothing To Wear?
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Q. Is there any truth to this statement:
That when Adam and Eve sinned their clothing was made from animal skins?
A. The verse (Bereshis 3: 21) reads: And Hashem G-d made for Adam and his wife garments of skin, and He clothed them. Rashi (ibid.) offers two Aggadic interpretations. The garments refers to a smooth fingernail or scale like covering attached to their skins or it could be a garment made from wool similar to the soft and warm wool from hares. Midrash Rabba (Bereshis 43) maintains that these were the desirable garments that Esav wore and then Rivka gave to Yaakov. Eventually they became the Cohen Gadol’s vestments.
The Talmud (Sota 14a) presents a disagreement between Rav and Shmuel that Rashi explains to be, whether the garments were made of wool or linen.
Talmud (Avoda Zara 11b) mentions that the garments of Adam ended up in Rome, and were used in a peculiar rite performed every seventy years.
Rabenu Bachya (ibid.) describes the garments as being made from the skin of the multicoloured tachash, used in the building of the Mishkan.
Midrash Rabba (ibid.) quotes that in the Sefer Torah of Rabi Meir the word “or,” in “garments of or,” was spelled with the letter alef, meaning light. The Zohar explains that initially they were shiny holy spiritual garments of light that became only skin, after they sinned.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/6/2015 2:19 PM |
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# 923 Thought For Food
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Q. Is this (the seuda on the third day after the bris) a seudas mitzva?
A. See on the prior two questions that Poskim disagree on this. In general many Chassidic traditions give great importance to this seuda (see Shem Mishmuel – Vayeshev 697, Avodas Yisroel – introduction, Imrei Emes – Likutim p. 96 et. al.) that consider this banquet to be tantamount to receiving the Shechina, as it was in the seuda of Avraham Avinu. It is then that the Patriarch prayed to Hashem that He should remain with him, meaning that Hashem should always be present at this seuda for all generations to come. (Lev Simcha – Devarim p. 79.) It is said that the Bais Aharon of Karlin when about to attend this seuda would call out “ I am about to receive the presence of the Shechina” (Al Pi Hatorah p. 177 n. 116)
Horav Shlomo Miller's Shlit”a opinion is that in order to comply with the widely divergent opinions, Divrei Torah should be said in order to make it a certain seudas mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/6/2015 2:12 PM |
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# 922 When Are We Eating?
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Q. (when celebrating the seuda on the third day after the bris) Is the day of the bris counted as day one?
A. From most Poskim it would seem that the day of the bris is day one. However, Horav Shlomo Miller Shlit'a mentioned that since some maintain (Bris Emes p. 303 quoting seforim, Al Pi Hatorah 9: 62) that this is a seudas hodoa, thanking Hashem for the newborn child and the bris performed, it would be more appropriate to celebrate the day after, when the newborn's pain is already lessening. He suggested that if someone wants to celebrate this seuda, it should be better done after mincha, before sunset and prolonging after tzeis, followed by Ma'ariv.
Zechor L'Avrohom (p. 136) rules that if the bris took place on Thursday, this seuda is omitted, since the honor of Shabbos is that the seudos of Shabbos should belong to Shabbos itself.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/6/2015 2:09 PM |
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# 921 Angel Food Bake?
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Q. What is the source for the seuda on the third day after the bris milah that some people do?
A. The minhag of making a seuda on the third day after the bris mila is mentioned by many Poskim. Some comment that it is not a widely kept tradition, and debate whether it is a seudas mitzva at all. See Chavas Yoir 70, Sha'arey Teshuvo (O.H. 551: 33), Sh'vus Ya'akov (3: 36), Mahari Bruno (152), et. al.. While other Poskim give it great importance. Derech Pekudecho (2: 28) writes that it is a widespread minhag and the source is the seuda that Avraham Avinu made for the visiting Malochim on the third day after his bris milah. Hanhogas Maharshal (50) maintains that this seuda is even more important than the banquet made at the bris mila itself, since it is mentioned in the Torah (beginning of Vayero). Imrei Emes (Likutim p. 96) quotes seforim that the source is from the great seuda that the Patriarch prepared on the day of “higomel” of Yitzchak ( Bereshis 21: 8). Explaining that the term stands for “on the third day after the milah.”
Horav Shlomo Miller's Shlit'a opinion is that one should follow the traditions of his family
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/6/2015 2:07 PM |
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# 920 Travel Alert
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Q. 1. When I drive out of Toronto, to the north, west or east, at what points specifically do I need to say tefillas haderech?
2. Would those locations be the same boundaries for techum shabbos?
A. Shulcha Aruch (O.H. 110: 7, from Brochos 29b)) rules that one does not recite tefilas haderech on traveling less than a parsa (approximately four kilometres) after leaving the city. Rosh (Brochos 4: 18) mentions that the reason for this tefila is the danger present when traveling, usually less than that distance there is no sakana.
As a general rule we keep the obligation of reciting brochos limited to the original conditions when our sages established the blessings (see question 708 in this forum in regards to the brocho on Northern Lights.) Travel today is distinctly different from the days when tefilas haderech was established. It is faster and presents different types of dangers than the ones our forefathers faced. Thus giving rise to different opinions in the Poskim regarding when to recite this tefila.
Poskim disagree whether the above distance is measured in time or factual physical space. Meaning the amount of time it would normally take to walk a parsa (about 72 minutes) when travelling by car or similar. Mishna Berura (110: 30) rules that you make a brocho when travelling just a parsa also by train although the time is much shorter. Other Poskim are in doubt. (Avnei Yoshfo O.H. 15) Mishna Berura also maintains that if the road is dangerous you recite even when it is less than a parsa. Divrei Dovid (8), P'ninei Halocho (p. 220) echo the view, when travelling on dangerous roads in Israel.
Horav Shlomo Miller's Shlit'a opinion is that when you have any doubt if to recite or no tefilas haderech, you should say it without Hashem's name.
The same applies in regards to from which point you measure the parsa. Usually it means from the place there is no more houses or farms that would offer some protection. However it is not directly related to techum Shabbos, since as explained, the reason for the brocho is different.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 10/30/2015 3:39 PM |
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# 919 Speaking in Two Tongues Okay?
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Q. The Rema says that Aramaic and Hebrew are one language. Can I fulfill my obligation to recite Kreias Shema using the Aramaic of Onkelos, even though it is not a spoken language?
A. In question 792 on this forum in regards to counting sefirah in Russian, we wrote; Biur Halocho (beginning of s. 62) in regards to reading Shema in other languages rules that although one complies, it is only if the people of that country know that particular idiom. If they don’t and it is only he and a few others that speak and understand that tongue, he does not comply. Contemporary Poskim debate as to how many people are needed for the Biur Halocho’s requirement. They maintain that as long as it is an established language spoken officially in at least one nation, one would comply, even if only a small minority understands the idiom in the location where he finds himself now. (Megodim Chadoshim – Brochos p. 153, Yabia Omer 5:12:4). Others (Safa Ne’emana 32,) compare it to the proverbial Seventy Languages that were used when the Torah was translated.
Horav Shlomo Miller's Shlit'a opinion is that Aramaic today does not fulfill the above mentioned requirements and should not be used for reading shema.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 10/30/2015 3:36 PM |
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# 918 Tefilin Suit You?
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Q. Should a Bar Mitzva bochur say shecheyanu on his new tefilin, if not for the mitzvah at least for the great pleasure of having new tefilin? Why should tefilin be less than a new suit?
A. Lehoros Nossan (2: 9: 9) quotes Ridbaz that indeed one recites sheheyanu on new tefilin, as he would do on new utensils when he derives pleasure from their acquisition. However he also quotes Avudraham (sha’ar 3) that one only recites this brocho on items that provide physical pleasure. Mitzvos, similar to tefilin that don’t provide any “hanoas haguf” one does not recite sheheyanu. Others (Be’er Eliahu O.H. 53 et. al.) mention that one does not recite this brocho on utensils made of leather, since they involve the death of Hashem’s creatures.. Mogen Avrohom (223: 5) rules not to recite on new seforim, since mitzvos were not given to us for material pleasure. However Mishna Berura (ibid.) quotes Chayei Odom who opines that if someone acquires a sefer he greatly desired and rejoices greatly having it, he should recite, therefore, one should not protest against the ones who do recite. Birur Halocho (O.H. 22) cites contemporary teshuvos such as Beis Hayotzer (4), Chino Dechaye (49), K’naf Renonoh (O.H. 17, Zichron Yehuda, et. al.) that maintain one may recite sheheyanu the first time one dons a new pair of tefiln.
Horav Shlomo Miller’s Shlit”a opinion is that the accepted and widespread minhag is not to recite sheheyanu.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 10/30/2015 3:29 PM |
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Important Numbers
