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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 794 Come to Shul, Get the Real Deal
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Q. Can you use artificial plastic plants and flowers for Shavuos decorations?
A. Horav Shlomo Miller's Shlit”a opinion is that although they may evoke some remembrance for the different reasons mentioned in placing flowers and plants on Shavuos, they may also fall short and seem miserly or even disdainful. Then again, there may be other factors involved and a local Rabbi should be consulted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/22/2015 4:01 PM |
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# 793 Please Don't Touch the Display
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Q. Are they (plant decorations placed at home or shul) muktza on Shabbos or Yom Tov?
A. On question 33 in this forum we wrote that; decorative branches that were placed on the Shul before Yom Tov are not Muktze, see Mishnah Berurah (494 – 9) in the name of the Mogen Avrohom. Mishnas Yaakov (ibid.) writes that he observed Torah sages that moved those branches as they went up to the Bimah.
Others argue that they may become muktze lemitvoso similar to the decorations of the Suka. (Erech Shai O.H. 494). However, Betzel Hachochmo (4: 87- 5: 119) and Binyan Shlomo (20) disagree.
Horav Shlomo Miller Shlit”a is of the opinion that if they were only fixed temporarily and can easily be removed, they are not Muktze.
He maintains that the same would apply when Shabbos precedes Yom Tov, if the branches were collocated before Shabbos with the intent of being a decoration.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/22/2015 3:58 PM |
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# 792 Mame-Loshon Omer
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Q. Can someone count the Omer in his mother tongue when it is not the language of the country where he is?
A. 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 him and a few others that speak in 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 indeed, if for example, someone would count in Canada sefira in the Russian language he understands, he would comply with the mitzva as it is an established language.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/22/2015 3:54 PM |
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# 791 Deck The Halls?
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Q. Since the branches placed on Shavuos are from trees, is it permitted to place them in shul or even at home?
A. Maharil (H. Shavuos p. 160) is one of the earliest sources for placing aromatic plants and flowers on the floors of shuln and homes; he does not mention branches. Mogen Avrohom (494) does mention the placing of trees as a remembrance that in Shavuos we are judged on the attainment and success of the fruits of trees (Rosh Hashana 15a). Imrei Pinchos (p.148) mentions that following Cabala teachings, Mogen Avrohom means specifically trees and not branches.
However, the HaGro (Ma'ase Rav 191, quoted also in Chaye Adam 131: 13, Mishna Berurah 494,10)), rescinded the minhag of placing trees, since in our days it has become a Gentile's custom. It is included in the ban of following Chukos Hagoyim, or a tradition of other religions. Another reason for not placing trees in a shul originates from the Biblical injunction against planting trees next to the altar in the Bais Hamikdosh. (see R. A. Eiger notes on O.C.150). Orchois Rabbenu (p.134) mentions that both the Chazon Ish zt'l and the Steipler Gaon zt”l did not place any greenery in their homes on Shavuos.
Many Other Poskim did maintain the tradition of at least placing branches, (Imrei Eish Y.D. 58, Ksav Sofer Y.D. 178, Maharsham 1: 127 et. al.) if not trees in homes and shuln. (Yosef Daas Y.D. 348 who permits trees also). Otzar Hachaim (Vayikra 186) opines that unlike other religions, we only place the trees inside the homes, therefore it does not resemble the traditions of the Gentiles.
However, Igrois Moishe (Y.D. 4,11), quotes Aruch Hashulchan (O.C. ibid. 6), that not placing trees has become today the accepted tradition. (See question 89 in this forum).
Horav Shlomo Miller's Shlit”a opinion is that one should avoid decorating with complete trees. Nonetheless, placing plants, flowers and branches will depend on the minhag and tradition of the family or location.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/22/2015 3:51 PM |
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# 790 My Family Tree?
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Q. Can one cut branches with flowers from city owned trees on the street (close to the curb) to be used for Shavuos decorations in a shul or house? (presumably the city won't mind if it is only a few branches)
A. Bylaws of the City of Toronto state that a permit is required to remove, cut down or in any other way injure a tree with a diameter of 30 cm or more even on private property. However, Urban Forestry has determined that trees will live longer and grow better if they are pruned frequently. (www.toronto.ca). You may want to inquire if your planned cutting of branches is permitted or not.
Horav Shlomo Miller's Shlit”a opinion is that obviously it is prohibited by Halacha to cut or use for any purpose branches that were cut illegally and especially so for a mitzva purpose.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/22/2015 3:48 PM |
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# 789 Code Count
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Q. Can sefira be counted using Morse code or encrypted script?
A. Horav Shlomo Miller's Shlit”a opinion is that Morse code can not be used since for the purposes of counting sefira it considered communication signs and not a language.(See question 788 in this forum).
He also maintains that encrypted script is not considered for the purpose of sefira as writing, and therefore does not make a difference, even for counting on subsequent days with a brocho. (See question 785).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/22/2015 1:25 AM |
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# 788 Sign Language counts?
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Q. Re- question above (785) on twitting sefira on a phone. Would someone who can’t speak comply with sefira by using the sign language he always communicates with? Or if you are asked what is the sefira today, can you reply by counting with your fingers as we often do?
A. Horav Shlomo Miller’s Shlit”a opinion is that although twitting is indeed similar to writing and if you maintain that writing is like speaking, you would comply with sefira counting. (See question 785 above) However, you cannot use any sign language for sefira counting, since for the purpose of this particular mitzvah that requires actual counting, it is not considered as verbal counting.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/18/2015 4:36 PM |
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# 787 or ΨΠΖ or תשפ"ז
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Q. Would Rav Miller know why in the traditional Talmudic Hebrew or Aramaic we use letters for numerals, when that makes it so awkward for doing any math? Didn’t our sages ever make elaborated mathematical calculations?
Just wondering,
A. Horav Shlomo Miller Shlit”a pointed out that Hebrew numerals are similar to the Greek numerals in that they represent numbers using the letters of the Greek alphabet These alphabetic digits are also known by names; Ionic or Ionian numerals, Milesian numerals, and Alexandrian numerals. In modern Greece, they are still used for ordinal numbers. The fathers of Mathematics and Geometry such as Thales of Miletus, Pythagoras, Euclid of Alexandria, Aristotle and Archimedes all used that system of ciphers very productively and successfully.
The Perush on the Rambam (Kidush Hachodesh 18: 13) reveals that the word Gimatrya itself is of Greek origin. As the Talmud (Megila 9b) teaches: The beauty (wisdom) of Yefeth (progenitor of Yavan) will dwell in the tents of Shem, we did not have to reinvent what others formulated. See also Rambam (Kidush Hachodesh 2: 4 and 9: 6) that Beis Din would calculate the complicated cycle of the moon in the way astronomers did. Then again, Kedushas Hachodesh (p. 94) maintains that the Rambam is referring to our own astronomers, such as Shmuel.
Although modern, Hindu – Arabic digits may be easier to use, employing the traditional Hebrew numeral system did not at all prevent our sages from reaching great mathematical knowledge and scientific wisdom.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/15/2015 6:30 PM |
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# 785 # Sefira
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Q. During sefira I twitter a reminder in the early night to the members of our college students group to count sefira. It has happened that I have forgotten to count myself later on when I miss mariv in shul. Would I be yotze just with the writing of that twitter on my i-phone, if I intended that in case I forget later that should count?
A. Poskim disagree if writing is tantamount to speaking in regards to counting sefira. Kol Eliahu (30), Ksav Sofer (Y.D. 106) quoting Chasam Sofer, rule that even if writing is not generally equal to talking, in regards to counting sefira it is. Conversely, Birkei Yosef (489: 14), Mahari’a Asad (Y.D. 316), maintain the opposite. Even if writing is by and large considered like verbalizing, in sefira it is not since the Torah requests counting. (See also Teshuvos Rabi Akiva Eiger 29 and 30)
Since Poskim disagree, one who counted by writing should if able, count again articulating the count without a brocho, or someone else who has not yet counted should recite the brocho for him.
However if the day has passed, and he did not repeat verbally the count, Poskim maintain that he can still count the rest of the days with a brocho. The reason being that this situation constitutes a double doubt or sfek sfeko to be lenient. That is maybe the Halacha follows the opinion that after missing one day you have not lost the mitzvah, and even if you did, maybe writing is indeed the same as saying.(Mekadesh Yisroel - Sefirah 31, Mitzvas Sefiras Haome 44)
Horav Shlomo Miller’s Shlit”a opinion is that although for many mitzvos and prohibitions the writing on a screen may be considered only temporary or even not writing at all, (See question 383 in this forum in regards to erasing Hashem’s name from a screen, see also question 465 and 466 in regards to e-readers) however, as far as sefira is concerned it is deemed to be writing and the ruling above would prevail. Therefore the person writing the twitter would be able to count the rest of the days with a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/15/2015 5:37 PM |
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# 786 Do I Have To Spell It Out?
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Q. Does it make a difference (when twitting sefira, see prior question) if the twitter contains only numbers for the day to be counted (eg: today is day 36 = 5 weeks and 1 day Laomer. No words were used for the numbers?
A. Horav Shlomo Miller’s Shlit”a opinion is that since using digits is a normal way of counting, it would be the same as writing the count with letters. (See answer # 785 above) However, he would have to write “today is day so and so”, or “it is x days to the omer.” The writing has to appear on the screen of his phone and not be encrypted or just be sent.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/15/2015 5:24 PM |
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# 784 Face the Music During Sefira
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Q. Out of curiosity, if someone‘s death sentence will be carried out during sefira, does he count with a bracha?
A. See prior question. Chida (Avodas Hakodesh 7: 217) and others maintain that if one omitted counting one day of sefira, retroactively all the brochos recited would be considered in vain Accordingly it would befit that someone who knows that he won’t be able to finish the sefira, or will miss one day due to surgery or similar irrepressible situation, should listen to someone else’s brocho. However most Poskim disagree with the notion that the blessings would be retroactively lebatalah , since at that time he was still counting properly. Therefore one can recite the brocho of sefira until the day he misses. (Kinas Sofrim, Piskey Teshuvos 489: 22, Mekadesh Yisroel – Sefira 27, Minchas Oviv 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 5/15/2015 5:01 PM |
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# 783 Don’t Count on Me?
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Q. A very ill patient who the doctors say could go into coma soon and is not expected to remain alive more than a week; can he still count sefira with a bracha?
A. Poskim rule that he can count even if it is likely that he may chas vesholom not be alive at the end of the sefira since he did as much as he was able to do in his condition. (Yad Yitzchok 2: 48: 2, Betzel Hachochmo 5: 45) Others add that it is not in the hands of the physicians to determine the end of a human life; that is only Hashem’s prerogative. Moreover, not counting with a brocho anymore may have a detrimental effect on his morale and will to live. That may indeed shorten his life. (Mekadesh Yisroel – Sefira 28).
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 5/15/2015 4:53 PM |
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#782 Read My Lips
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Q. Can someone count for a chole who can’t speak, if he is aware and just moves his lips?
A. Shulchan Aruch (O.H. 489 :1) rules that it is a mitzvah for each individual to count sefiras haomer for himself. Mishna Berura (ibid. 5) explains that although from the verse “usfartem lachem” (You shall count for yourselves) it would seem that sefira is different from any other mitzvah of speech, such as kidush or havdala, where we uphold that listening to others is tantamount to saying oneself, (shomea keone) however, some Poskim opine that they are the same and after the fact you comply just by listening. In Biur Halocho (ibid.) quoting the Pri Megodim, he rules that even after the fact, it is better to repeat the sefira by himself without a brocho.
As far as the brocho is concerned, Poskim agree that as in any other brocho, we say shomea keone. Ma’a se Rav writes that the Gra instituted that on the onset when praying with a minyan, one should recite the blessing for all present; subsequently each individual should count for himself.
Horav Shlomo Miller’s Shlit”a opinion is that in the case of a frail and weak patient you can certainly be lenient and count for him even if he is unable to move his lips. When he recovers he can continue to count with a brocho. Obviously both have to have the intention of complying with the mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/15/2015 4:51 PM |
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# 781 Stand Up And Be Counted
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Q. An aged individual who has a hard time walking and with effort stands only for shmonezrei, does he have to do the same for sefiras homer and the brocho before?
A. Although, besides the halacha that all mitzvah-brochos should be done when standing, there is a unique drosho on the posuk “Mehochel Chermesh Bakomo” (from the time the sickle is first put to the standing crop, D’varim 16: 9) that indicates sefirah should also be done while on foot, (Pesikta Emor, see Birkei Yosef 8: 2) however, it is only an “asmachta” (hint or intimation) and not a complete standard drosho. Therefore, after the fact you comply even when seating or lying down. (Shulchan Aruch O.H. 489: 1, Mishna Berura ibid. 6).
Horav Shlomo Miller’s Shlit”a opinion is that when possible, more effort should be placed on standing for the amida than for counting sefira.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/11/2015 4:58 PM |
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# 780 Good Hair Day
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Q. What is the reason we do the chalaka of a 3 year old on Lag Baomer?
A. It could be that this was done with the intention of being mechanech, educating and starting off the child on his very first mitzvos at a place that is a source for tefilos and is a Mokom Kodosh.
One may add that the kever of Rashb”i was chosen in these generations, following what Rava points out in Talmud (Makos 17b) that women should strive to have children that are comparable to Rabbi Shimon Bar Yochai. It could also be that Rabbi Shimon gave an opening to return for people who are not yet Baalei Teshuva by upholding the opinion that “dovor sheino miskaven” (an unintentional act) is sometimes permitted. That would explain why this festive occasion became so popular even by the yet non-religious.
The Chalaka would then be done on Lag Baomer the day his yorzait or the day he came out from the meara.(See Minchagei Tispores Rishono p.125, Hakoton Vehichosov p. 58, Nitey Gavriel - Pesach 3: ch. 58)
Horav Shlomo Miller Shlit”a pointed out that traditionally some would do the chalaka at other k’vorim of other tzadikim such as the kever of Shmuel Hanovi. He also made reference to the Medresh (Tanchuma – Kedoshim 14 and Yakut Shimoni ibid.615) that compares a child to the mitzva of Orlo, where after the first three years you enter the fourth one designed as “Kodesh Hilulim.” That being the time of his beginning in chinuch for mitzvos he can now perform. (See similar opinion in Arugas Habosem O.H. 210)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/11/2015 4:53 PM |
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# 779 The Hidden Light in Shabbos
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Q. If someone has a tattoo or for that matter anything written or drawn with ultraviolet ink or similar designs that will show, glow or change when exposed to u.v. light on his skin, his clothing or utensils he is handling, can he get close to the u.v. light source on Shabbos or Yom Tov?
A. Horav Shlomo Miller’s Shlit”a opinion is that the above is permitted, since the changes are only temporary while the subject reflects the u.v. light and are not visible anymore when he moves away. He compared it to an image in a mirror, that is obviously permitted.
Similarly, Minchas Shlomo (1: 10 : 6) Rav Moshe Feinstein zt’l (often quoted) and other Poskim also permit the use of gray-glasses that dim on the sunlight, see Piskei Teshuvos (320 :fn. 38.)
Today, armbands or wristbands that are coated with reflective materials that glow in the dark when a car’s headlights shine on them directly are highly recommended by all specially when walking outside on Shabbos nights. However, see question above in regards to strip-thermometers, where some Poskim expose differences and prohibit their use
See also question 220 in this forum in regards to wearing on Shabbos a raincoat that has a hidden pattern of colored flowers that become only visible when the coat gets wet in the rain, and disappears when it dries. Horav Shlomo Miller's Shlit"a opinion is that if you wear the coat without specific intention of the fabric changing or showing hidden designs when it becomes wet, it is permitted to use on Shabbos.
See also question 23 in regards to why it is permitted to use during Shabbos diapers with an indicator that changes color when wet.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 1:38 PM |
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# 778 Don’t Lag Behind
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Q. If the father keeps the minhag Hoari and does not shave even on Lag Baomer, can he still do the chalaka on Lag B. for his child?
A. Poskim permit for someone who follows Minhag Ariza”l to do the chalaka of his son on Lag Baomer since the Ariza”l himself did so.(Shulchan Hatohor 260: 8, Kaf Hachaim 100: 13,Birkei Yosef 493: 6) Minchas Elozor adds that the minhag Ariza”l from the onset was only meant for the great and Baalei Kabbolo, and not for children.
Horav Shlomo Miller’s Shlit”a position is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/8/2015 1:36 PM |
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# 777 A Makah of Chutzpah?
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Q. Reuven, a Ben Torah, unable to travel that day to his regular Kollel, decided instead to learn in his local Beis Midrash where he pays membership dues. He arrived on time for First Seder and sat in what looked like a vacant seat next to a wall, connected his computer to the electric socket, and began researching the sugya that he was learning.
An hour later, Shimon, a Talmid Chacham from a different city, who commutes daily to this Beis Midrash to serve as a Rosh Kollel for one of many Kollels using this Beis Midrash, whose Kollel pays to use space in this Beis Midrash, came into the Beis Midrash, and there are still seats vacant.
Shimon: Are you sitting here today?
Reuven: Yes. For First Seder.
Shimon: That is my seat, my Makom Kavua.
Reuven: That's nice.
Reuven initially refuses to move.
Shimon: You are a little Mechutzaf.
Reuven, not wanting to cause a row in the Beis Midrash, moved to a vacant seat in front of that one, leaving his computer plugged in, after ascertaining that it would have remained vacant. As he moved, he tells Shimon:
Reuven: It is a little Mechutzaf to arrive an hour late and ask someone else to move.
Question #1: Should Reuven have immediately moved, or should Shimon have sat elsewhere?
Question #2: Who is a bigger Mechutzaf, Reuven or Shimon?
A. Horav Shlomo Miller’s Shlit”a opinion is that in principle, if you are sitting on a place and someone demands you give it up and sit somewhere else since this is his makom kavua, you may demand from him to prove his claim, given that you are the muchzak and have possession, as in any other property rights disagreement.
However, good middos and common sense should prevail, especially when engaged in learning Torah.in a Mokom Kodosh, where “Da Lifnei Mi Ato Omed” is of the essence.
Truthfully, the real winner and lesser “mechutzaf” is the one who shows to possess the best middos, nobility and refinement of character.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 12:51 PM |
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# 776 Solid Blessings
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Q. Is there a difference (for brocho achrono) between the time of digestion for solids, which is usually 72 minutes, and that of liquids?
A. Shulchan Aruch (O.H. 184: 5) rules that there is no difference between eating solids or liquids and one should recite the Brocho Achrono as long as he is not hungry or thirsty which is usually the for seventy-two minutes
.See question 32 in this forum were we wrote in regards to drinking coffee during Shavuos night. Mishnah Berurah (185 - 17) writes that as long as the individual who has recited a brochoh, has not diverted his attention and keeps his intention on continuing drinking (even if the food or drink has been already digested) he does not have to repeat the brochoh. However the responsa of the Shoel Umeshiv (Tom. 5-23) states that if more than a half an hour passes after finishing each cup he should recite anew (comparable to the four cups of the Seder). Similar is the opinion of Chukei Chaim (s-1), who maintains that after a lapse of two hours he should repeat the brocho, especially if he has to leave his place of learning and prepare a cup in another room.
Horav Shlomo Miller Shlit”a is of the opinion that if one has finished his drink and now engages in learning, it would be considered heseich hadaas (divertion of attention) and a new brocho should be recited when he decides to drink again. As for the brochoh achronoh responsa Minchat Itzchak (5 -102) opines that the time for digestion for liquids is rather short and one should recite that brocho immediately after he finishes drinking.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 12:43 PM |
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# 775 Burning to Make a Brocho?
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Q. If someone suffers from reflux sometimes hours after finishing a meal, can he still say the brocho achrono then?
A. Shulchan Aruch (O.H. 184: 5) rules that one should recite Birchas Hamozon until the food he consumed has been digested and his is now hungry to eat more. Magen Avraham (ibid. 9) and Mishna Berura, (ibid. 20), Kaf Hachaim (ibid. 28) and many others maintain that this normally takes seventy-two minutes. Poskim opine that if he is not hungry yet he can still recite until six hours after eating (Hilchos Ketanos, Chaye Adam 145, Yavetz in Mor Uketzia ibid., Otzar Halochos (p.479 n. 42 etc,)
Horav Shlomo Miller’s Shlit”a opinion is that the reflux is not necessarily the regurgitation of the undigested food still in the stomach. It could be that the reflux is constituted of only acidic leftover fluids left after the digestion. (A medical opinion supported by Dr. Shorser and others) In that case it would depend on whether the person is already hungry again or no. When not clear or in doubt one should maintain the seventy-two minutes as the rule.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/8/2015 12:39 PM |
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Important Numbers
