Q. There are some religious Christians who are very supportive of Jews living in Israel, As such they offer financial benefits to move there. For example they will pay for ones lift to Israel. Is it permissible to accept money from them?
A. Shulchan Aruch (Y.D. 254: 1) rules that in principle, one should not accept tzedoko from a Gentile, (there are several exceptions to this halocho and each one should be valued on their own merit) the reasons given by the Poskim (ibid.) is that it causes desecration of Hashem's name or it creates misplaced mitzvohs (Baba Basrah 10b, quoting Yeshayahu 27: 11: "When its branches dry out"). Based on those tenets, Horav Shlomo Miller's Shlit"a opinion is that even if there are no strings attached to the bequest, one should avoid receiving their help when settling in Israel.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. If a property is purchased & leases it to pay off a mortgage is the rental money subject to masser if there is no profit left over after expenses such as taxes, interest & paying off the loan?
What if the mortgage is part of a business transaction (with a heter iske) with another yid? How does the borrower and the lender calculate masser?
A. When paying off a mortgage the principal part of the payments, as opposed to the interest, is income as you are paying off the loan, and therefore subject to Maaser.
When borrowing using a Heter Isko, the same applies for the borrower. The lender pays Maaser from the interest (permitted by the Isko agreement) he is collecting.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. My elderly mother is extremely ill and has all kind of medical complications; she is now in an ICU. We told the doctors to do everything possible to extend her life even though she suffers greatly. She herself has given instructions to resuscitate if necessary. What do we do if it comes to connecting to life support equipment such as a respirator?
A. Igrois Moishe (C.M. 2:73:1) and Horav Shlomo Zalman Auerbach Zt"l (Minchas Shlomo 1:91:24, quoted in Nishmas Avrohom Y.D. 339:4) permit in certain circumstances the withholding of extraordinary procedures from a seriously ill patient who is suffering greatly and has no hope of cure. The latter (ibid.) distinguishes between treatments which fulfill a person's basic needs or are accepted as routine, and treatments which are not considered routine. For example, Halacha forbids withholding oxygen or nutrition from a patient who is suffering from cancer, which has spread throughout the body and is near death, even though the patient is experiencing great pain and is suffering terribly. If he is diabetic, one may not withhold insulin from him with the intention that he dies sooner. One may not withhold blood or antibiotics that are necessary for his care. One may not withhold these treatments even if the intention in doing so is not to hasten the patient's death. On the other hand, we are not obligated to administer non-routine and painful treatments, which serve only to lengthen life and do not cure the fundamental problem. This especially applies if the patient objects to such treatment because of the suffering he would be forced to endure as a result.
Horav Shlomo Miller"s Shlit"a opinion is that for a terminally ill patient that experiences great suffering, connecting him to life support such as a respirator is seen as an extraordinary procedure. However, situations differ and constantly change, occasionally for the better, so a competent Rabbi familiar with the case and the attending medical team should be consulted. Care is of the essence when indicating to the assisting doctors that no respirator should be employed, as they may regard this instruction as an invitation to cease the obligatory basic routine needs of the patient mentioned above. Horav Miller Shlit'a also advised that this instruction should wait until requested by the medical staff.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. If someone has a release date from jail which will fall on Yom Tov, what does the person have to do when the government will not change the date? The only way to leave the institution is by bus. Does the frum Yid have a choice?
Sincerely,
Concerned Prisoner
A. Horav Shlomo Miller Shlit"a suggested that he should be released to the custody or care of the Jewish chaplain of the facility, after the chaplain explains to the relevant authorities the need for this special discharge.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. In our small weekday minyan we have a problem getting someone to blow the Shofar daily…
If we could not make minyan on that day, do we still blow the shofar?
A. Whether Tekias Shofor during Elul requires a Minyan or no, would depend on the reason we blow. Tzitz Eliezer (12:48) writes that according to the motive of not forgetting the day when Moshe Rabeinu went up to Mount Sinai, this blowing may have been instituted only for a congregation. He also argues that even if the reason is the awakening before Rosh Hashono for performing Teshuvo, it may still require a Minyan, since a communal stirring is more effective than an individual one. However, Siach Yitzchok (264), Nitei Gavriel (Rosh Hashono 4:9) and others, rule that even a yochid (individual) who davens on his own, if he has a Shoifor should blow.
Horav Shlomo Miller Shlit"a agrees with this last opinion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. In our small weekday minyan we have a problem getting someone to blow the Shofar daily…
If we could not find someone in the morning can we blow by mincha?
A. When the Tzibur did not blow the Shofar after Shacharis, Igrois Moshe (O.H. 4: 21: 5) rules they can blow after Mincha, since the Remoh (O.H. 581: 1) writes that there are places where the custom is to blow in the evening every day (See also Nitei Gavriel- Rosh Hashono p.55).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Dear Rabbi, In our small weekday minyan we have a problem getting someone to blow the Shofar daily. Can a youngster who is not bar mitzvah blow for us?
A. Nitey Gavriel (Rosh Hashono 4: 8) writes that if no other Baal Tokea is available to blow the Shofar during Elul, even a minor who is not Bar Mitzah yet, can be asked. However on the onset, a Koton should not blow the Shofar as it is not befitting for the honor of the congregation.
Mekadesh Yisroel (Yomim Noroim p.44) depends this Shaileh on the reason for blowing Shofar during Elul, if it is for awakening the listeners to do Teshuvo and a minor may not be as stirring and as effective as an adult. Other reasons mentioned apply even when a minor blows. (See also Meagel Hashana p.37 and Shevet Hakehossi 1:185).
Horav Shlomo Miller's Shlit"a opinion is that he can blow when no adult is available.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. In certain cities, brushing close to people, even pushing, takes place at simchas, by talks, in shules. There is not an apology, but in any case it is disturbing and hurts frailer people. Is a Yid oiver by doing this, and what?
A. Rambam (Chovel Umazik 5:1) rules that one who strikes intentionally another transgresses on the Biblical prohibition (Devorim 25:3) "he shall not exceed (flogging)" The Shulchan Oruch (CM 420:1) states that one who just lifts his hands to hit another person is called a Rosho or evil. However, there is an established tradition to exempt one that harms another person or his property, unintentionally at the time he is complying with a Mitzvah, such as attending a wedding, Simchas Torah or Purim (Rashi and Tos. Suka 45a – Remo O.H. 695:2 and 696:8 – Mishna Berura ibid. – Remo C.M. 378:9 – Trumas Hadeshen 1: 110 et. al.). Two reasons are given for this exemption. It was our Sages intention that a person should rejoice in the fulfillment of a Mitzva with all his hearth and devotion, without being limited by the fear of unintentionally damaging his friend. Others argue that it is based on mutual forgiveness and reciprocated exoneration that benefits all. The difference would be if this applies even when the victim was not partaking in the Mitzva or Simcha. (Mishpetei Hatorah p.95).
Horav Shlomo Miller Shlit'a added, that although the perpetrator may be exempt from paying compensation, it does not exempt him from asking mechila and saying I'm sorry.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Recently I had an email discussion about how to write Hashem's name in English. They felt that G-d hyphenating was not necessary as they stated was only a generic way of referring to Hashem and not a name of Hashem. I have always been led to believe that including the o in G-d constitutes shaymos.
What is the correct approach?
A. Shach (Y.D. 179: 11) rules that one may erase Hashem's name written in other languages. Mishna Berura (85: 10) maintains that although one may erase that name as it lacks holiness, one should not repeat the name in vain (Mishna Berura ibid, Igros Moshe Y.D. 174) or mention it in unclean sites since that constitutes defilement and desecration and that prohibition is more severe and still applies. It also includes the proscription of discarding it as ordinary waste matter (Achieazer 3: 32, Minchas Yitzchok 1: 17, Ginzei Hakodesh p.91)
Besides the issue of secular languages, that name of G-d may not be referring to His true name at all, but rather to the broad concept of all deities of any religion including idolatrous creeds, yet Poiskim advise not to defile or desecrate it, out of concern that it may not be so. (See; Shach, Yoreh De’ah 179:11, Beis Yosef, Tur, Y. D. 276, quoting the Rashbatz's - Beth Lechem Yehuda Y. D. 276:10)
However, when the name of G-d, written in other languages is hyphenated, most Poiskim permit including it in the regular refuse disposal (not so when written in Hebrew where Poiskim disagree. See Avnei Nezer Y.D. 365, Shalmas Chaim 366, Mincha Yitzchok 9: 62: 3, Teshuvos Vehanhogos 1: 638, Halichos Shlomo –Tefila 22: 10 note 34).
Therefore Horav Shlomo Miller Shlit"a advises to hyphenate Hashem's name even when written in other languages.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. In book Otzerot Hatfila of Tzvi Nishri volume number 2, page 989, "Moshe Rabeinu zier le atzmo et bakashto".... per Rabbi Eliahu Lapian. So we should be imaging by our self our tefilah needs in order to get it answered. More about this in page 987. "Be rega she anu mezeierim biLvavanu at dvarim mathilim Shaarei Tfila Leipatah"
So my question is how to imagine what we need? And what is the correct technique of imagine?
If it is so important why does nobody (else) talk about it?
Do you know other books talking about imagination for tefilah?
A. Oitzrois Hatefiloh (p. 986) quotes from the Sheloh (Tomid) the problem that many face while praying, and that is concentrating on what we are saying and remaining focused while entreating Hashem. He offers an important solution and technique, and that is to use our power of imagination prior and at the time we pray. If a person can picture in his mind the problems and troubles that he faces and by creating those images he can awaken dormant deep feelings and emotions, then his tefiloh will emanate truly from the heart and not remain being simply insensate and numb words of the mouth expressions.
In the name of Rav Eliahu Lapian Zt"l he offers an answer to a puzzling detail in the prayer of Moshe when asking for Hashen to appoint a man over the congregation. He adds: "so that the congregation of Hashem will not be like sheep without a shepherd." Was he really trying to explain to the Almighty, the All-knowing how a leaderless nation looks like? Does Hashem require parables to better understand? Rather, he explains, Moshe Rabbenu was imagining to himself that painful scenario and thus enabling him to ask for His help with greater emotion and more profound feelings.
Actually, the material written on this topic as seen from different perspectives is extensive. A few examples: Remoh (O.H. 1: 1) on "Shivisi Hashem Lenegdi Tomid" and meforshim (ibid.) on imagining the name of Hashem in front of our eyes; Mishna Berura (74), in regards to seeing oneself standing in front of the Kodesh Hakodoshim while reciting the Amidah; Or Olam (p. 159) in the name of Ramcha'l, explaining the definition of Iyun Tefilah. Vayetze Yitzcok Losuach, p. 42 elucidating how one should bond Geulah to Tefilah by envisioning the "Crossing of the Sea" before beginning the Amidah; Droshois Eliezer p.153, quoting the Kuzari's explanation of the sin of the "Golden Calf"; Minchas Aviv, parsha's Ki Tissah on the same topic et. al.
Q. Do people who cook boiled eggs today still accustom to boil at least three at the time?
A. Most Poskim espouse the view that blood in an egg that is the result of the fertilization process is biblically prohibited (Tur and Shulchan Oruch Yoreh Deah 66:1,2).
The reason for the tradition of boiling a minimum of three eggs together, is that in case one of them contains blood that prohibited egg will become nullified in the kosher majority created by the other two eggs.(see Toras Hamishpocho p. 76, as to how to remove the eggs from the pot when cooked)
Commercially available eggs today are generally unfertilized, as hens are segregated in huge coops and are not in contact with males. Such eggs are referred to in the Talmud as Safno Mearo and the blood found in such eggs does not prohibit the entire egg; only the blood spots themselves have to be removed.
Igrois Moshe, (Y. D. 1: 36) discusses the state of blood spotted eggs in countries where Safno Mearo eggs predominate and notes that the Minhag is still to discard the entire egg.
Yabia Omer (Y. D. 3:2) writes that the custom is to simply remove the blood spot and eat the rest of the egg (see similar position in Minchat Yitzchak 1:106 and 4:56:3)
It has been suggested that the reality has changed considerably since the writing of the Igrois Moishe response, and today it is highly unlikely that a fertilized egg will be sold as a table egg. As such there may not be anymore a reason to boil three eggs together.
Horav Shlomo Miller's Shlit"a position is that if one already observes this Minhag he should maintain it, as people do travel to different places and situations could change.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Q. Dear Rabbi, many of us need a little coffee in the morning to have enough concentration on our tefillos. However, I'm finding recently that my stomach acids are creating a strong bad smell from my breath. I've tried extra brushing and mouthwash, but it's not from the mouth but the stomach. I'm concerned it may affect others around me as the smell certainly bothers my wife. While on weekdays it's a smaller issue.... but on Shabbes it's worse as we don't eat until nearly noon. Not sure if I should try to daven part of the tefillos and then say kiddush at home and eat something small before coming to shul? Any ideas/suggestions. Thank you.
A. Shulchan Oruch (O.H. 89: 3) rules that you may eat and drink for medical reasons before davening. Mishna Berura (ibid. 24) explains that the reasons for not eating mentioned in the Talmud (Berachot 10b) "You hast cast Me behind your pride" (Melachim I, 14:9) and the prohibition of; "You shall not eat on the blood" (Vaykra 19:26), meaning; "Do not eat before you have prayed for your blood" do not apply when eating for healing purposes. Mishna Berura and other Poskim are also more lenient once Krias Shema and the "Morning Brochos" have been recited. However, your situation may not necessary qualify as a medical condition.
Shmiras Shabbos Kehilchoso (2: 52: 29) quotes Rav Sh. Z. Auerbach Zt"l opinion that these two prohibitive reasons do not apply for amounts of food less than a "kezais" (approximately 28 grams), although some Poskim disagree (see Asia, Shvat 5765).
Horav Shlomo Miller's Shlit"a opinion is that it is better to avoid eating solid foods before praying when possible, and rather settle your stomach acidity with milk, tea or other non-acidic drinks.
(I consulted with an experienced and well-informed doctor, and he explained to me that the bad breath when fasting may be a symptom of Gastroparesis, or delayed gastric emptying or other conditions. This is worth checking.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Dear Rabbi, I have a question about yichud - in the law firm where I work. It often happens that I am alone with three (sometimes two) women. * The door is locked, and whoever wants to enter needs to press the buzzer - at which point he is buzzed in and allowed to enter. The door is see-through, but not all parts of the room can be seen through the door. (i.e., There are certain areas that cannot be seen through the door.)
There are certain employees who have keys and can enter at any time, but there are certain times when they obviously will not enter (e.g, b/c they are not coming to work that day, or b/c they are away for lunch, or b/c they are in court, etc).
Obviously, whoever presses the buzzer (clients) will be allowed in immediately.
I need to know if this situation is a problem of yichud.
Thanks.
*In the early morning hours, I may even be alone with one woman, but at that time, the other employees are on their way and will come in shortly.
A. Horav Shlomo Miller's Shlit"a opinion is that you may possibly be lenient in the situation you describe. He suggested that your wife (assuming you are married) should phone you every day at different times. He also strongly suggested installing video-surveillance (a recording machine) so in vogue today. Besides helping greatly on yichud issues, it has been proven to be a wise and valuable trouble preventive device to anyone in your circumstances, as cases of work gender harassment and false accusations abound.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I am now at Fort Dix. I need to show ID for food. Can I carry on Shabbos? There is a tall fence all around the property. Is that considered an eiruv for Shabbos purposes?
Sincerely,
A. There is no concern that inner fenced areas may be a Karfaf, since the area is used for habitation purposes. (A Karfaf is an area surrounded by an enclosure, but not roofed over like a large courtyard. A Karfaf is approximately 5000 sq. amos or from 12,800 to 20,000 sq. feet, depending on the various opinions on the size of an amoh. It is in any shape, and is not intended for habitation. Our Sages banned carrying an object within).
There is also no worry that gates more than ten amos wide will be left open, as this is unlikely to occur in prison.
Therefore there is no problem carrying in the premises on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I sang at end of Aleinu, v'ne'emar v'haya Hashem.... and one guy yelled at me that I can't repeat a phrase where Hashem's name is. Where is the source for that? I have been singing this my whole life. It is definitely not in the Torah.
Thank you
A. Shulchan Aruch (O.H. 215: 4) rules that whoever recites an unnecessary bracha, transgresses the prohibition of uttering the Name of Heaven uselessly. (Third Commandment) Mishna Berurah (ibid. 19) adds that this (rabbinically) applies even when it is recited in a manner of praise and veneration, since it is not needed.
Remoh (O.H. 188: 7), suggests that if one forgot to say Yaaleh Veyavoh in Birchas Hamazon during Rosh Chodesh, he may append it to the Horachamons recited at the end. He then adds that since it not essential and Yaaleh Veyavoh does contain repeated mentions of the Name of Hashem, it is better to omit it. He points out that this is the generalized tradition. Magen Avraham (ibid. 11) wonders why, and writes;" do we not all day repeat constantly prayers that contain the name of Hashem, why should this be different?". Biur Halacha (ibid.) differentiates between an established obligated bracha and a tefilah or praise said to Hashem from one's heart.
In practice, many repetitiously sing variations of the seven names of Hashem while chanting the Zemiros of Shabbos (as in Boruch Kel Elyion etc.), However, Poiskim write that when possible it should be avoided. (Piskey Teshuvos 215: 18, see also Betzel Hachochmo 4: 52, where he permits repeating Selichos for the Tzibur, when no one else can recite them in a second minyan).
Horav Shlomo Miller's Shlit"a opinion is that Tefilos should be recited as fervent and moving requests to Hashem, and not as songs to entertain the attending. Repetitions, when they do not meet the above criteria, should be avoided. (Regardless of the questionable permissibility of the unnecessary repetition of the name of Hashem, embarrassing publicly the prayer leader is certainly severely prohibited).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. There is an ice machine and drinks that come from the electric machine in the mess hall. The drinks are all kosher. There is no problem during the week. What about Shabbos? How can I get an ice cold drink? Do I ask a Goy before Shabbos to do it for me on Shabbos.
Sincerely,
A. Horav Shlomo Miller's Shlit"a opinion is that you can ask a Gentile before Shabbos to prepare a cold drink for you from the dispensing machine. It is preferable to request his help before Shabbos indirectly, such as saying," It would be very helpful for me if you could do this etc."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I got this from a shul. Any issues with leaving it before shabbos or on shabbos like it recommends?
The City will provide special collection on Saturday, July 13 for waste created by flooding. Residents also have the option of setting out flood-damaged items on their regular garbage day. Residents are reminded to check with their insurance company before setting items out for collection (proof of damage prior to disposal may be needed for reimbursement).
Bulky items such as couches, mattresses or other furniture do not need to be dismantled. Carpets must be tied in rolls measuring 1.2 m (4 ft) in length. Smaller items should be placed in garbage bags; no City-issued Bag Tag required. Each bag or roll of carpet cannot weigh more than 20 kg (44 lbs). Please place all flood-damaged material out at the curb by 7:00 am and leave items out until collected (collection may continue until Monday).
Place spoiled food items in the Green Bin. Do not set out any construction/renovation waste (i.e. drywall, wood) or household waste (i.e paint cans, fluorescent lighting tubes/bulbs).
A. Due to issues involving Muktze prohibitions, as well as Hachono (preparing from Shabbos to weekdays) and Tircho (work exertion on Shabbos), it is essential that all items should be placed outside for collection before Shabbos begins.
Rabbi A. Bartfeld in consultation with other Rabbonim.
Q. Our basement flooded from the rainstorm this week and we used old towels and shmates to dry it up. Can we machine wash and dry them before Tisha Beav so they don't become moldy?
A. Old towels that are not used for drying oneself anymore but as cleaning rags or "shmattes", can be machine washed and dried, preferably without detergent during the nine days.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Q. Hi Rabbi, I am ba'al thuva for 5 years. I just got back from Israel to Toronto. I have been teaching yoga about 4 years and practicing for 9. I really want to get back into classes.
The thing is all the classes are mixed - This really doesn't bother me because my practice is very focused. I am just writing to see if there is a halachic issue.
The reason practicing alone is not a solution is because it means I will not be as motivated and also the teacher really helps the practice.
A. On question # 60 in this forum we wrote; "Rabbinical authorities of our times have addressed the permissibility of the practice of yoga. In essence, yoga involves a blend of physical and a meditative exercises. If done in a Halachik correct fashion there is no reason why it would not be permitted, as the Lubavitcher Rebeh Zt"l pointed out on Tamuz 5739. In practice however, that may be difficult to achieve. You require the proper instructor or teaching method, one that will not engage in religious mantras, meditative ideas or names of postures that identify with an avoido-zoro or their believes, even if one does not personally believe in them.(Bemaareh Habazak 2,56). It can not be done in a mixed group as there are issues of Tznius (modesty) too."
If you are a yoga instructor, you may provide a valuable service to those who seek a Halachic permissible environment. As mentioned above, Horav Shlomo Miller's Shlit"a opinion is that it should not be carried out in mixed groups.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Important Numbers
