Q. Is there a problem to use an under the sink filter cartridge on shabbos? I noticed in some shuls the tap for filtered water is covered on Shabbos.
A. Poskim maintain that the most plausible melocho involved in using a water filter is Merakaid (sifting or straining) since unlike the melocho of Borer or Zoreh, it always involves using an utensil (Igley Tal – Zoreh 3: 1, see also Rambam – H. Shabbos 8: 11, on wine filtering or meshamer, that seems to hesitate which is the applicable melocho, Merakaid or Borer). The downside of Merakaid is that there is no hetter for separating the wanted (oichel) from the non-wanted (pessoles) or for doing it immediately before eating (somuch leseudoh) as in Borer. However some maintain it is Borer (see Chazon Ish – Shabbos 53
Poskim, (Mishna Berura 319; 40 quoting Ran). also differentiate between three classes of liquids, depending on unsuitability of the unfiltered fluid. They range from total (akurim – Biblically prohibited), partial (akurim k'zas, rabbinical prohibition) or clear (tzlulim- permitted).
In developed countries, where most people drink the unfiltered tap water, added aerators and filters do little to improve the quality of water already treated and are therefore permitted.(Chazon Ish O.H. 53).
However, in places where the filters are needed to remove health-safe living organisms that can be seen with the naked eye, Minchas Yitzchok (7: 23) and other Poiskim permit using a filter (see Chayei Odom 16: 8 and Ohr Yisroel p. 75) since most people would still drink the unfiltered water as it is only prohibited by dint of Torah law. They recommend not using the first water that comes out from the tap.
Horav Shlomo Miller Shlit"a agrees with the above, especially since it became the normal way of using that water.
There is a further issue of concern, and it is the fact that while the water is inside the filter it could be regarded as akurim, since at that point most would not consume it, However Chazon Ish (ibid.) permits (Palgei Maim p.136). Horav Shlomo Miller's Shlit"a opinion is that it is regarded derech hilucho or the normal process done when using the tap. He also recommends discarding the first water that comes out.
Rabbi A. Bartfeld as revise by Horav Shlomo Miller Shlit"a
Q. How much is it today the dollar amount for Matanot LaEvyonim and Machatzith Hashekel?
A. Horav Shlomo Miller Shlit'a advises to give at least a dollar for matonos loevyonim, (a Zichron Binyomin dollar is also good). The reason is that you can acquire a roll of bread and something in it, to be used for a minimum seudah.
As far as machatzis hashekel, if possible you can give seven dollars, the approximate value of the silver in that half a shekel coin today. (March 2014)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
Q. If I give a milchik box of chocolates as shalach monos to someone who has begun his fleishig Purim seuda, is it a mitzvah?
A. Horav Shlomo Miller's Shlit"a opinion is that you do comply with the mitzvah of shalach manos. True, he won't be able to eat those chocolates himself on Purim, but it is "manos" and they could be bartered for another's "manos".
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
Q. I keep wondering, we have a mitzvah to erase any remembrance of Amalek, and we are to remind ourselves every day of it. If it wouldn't be because of this mitzvah that we keep so diligently, would not have the name of Amalek been forgotten a long time ago? It seems that only the Torah and we are the lone ones that care about an ancient name that no one else knows or gives a hoot about. Isn't this a self defeating Mitzvah?
A. Ramban (Pashas Ki Teitzeh) writes that the mitzvah of remembering what Amalek did to us is attached to the mitzvah of having that nation obliterated. Mishna Berura (685: 16) relates this to the case of one who did not hear the reading of Pashas Zachor. Can he comply after the fact, with the keriah of Amalek's Torah reading on Pashas Beshalach (also read on Purim) in which Mechias Amolek is not mentioned? He mentions that according to the Ramban he would not, however Mogen Avrohom (ibid.) disagrees. Rambam in Sefer Hamitzvos (189) seems to agree with the opinion of the Ramban. See also Chinuch and Minchas Chinuch (Mitzvah 603) in regards to women's obligation in regards to Zachor since the may not be compelled on the corporal war against Amalek.
Horav Shlomo Miller Shlit"a explained that the precept of Mechias Amalek, is the annihilation of all material and physical remnants that may still be extant and can carry that name, even if it is only in spirit or values, today or in the future. To be able to accomplish that task we have to constantly be aware and maintain the memory of what Amalek did.
He also pointed out to Chidushey Chasam Sofer (Sanhedrin 39:2) that Pharaoh and Hamman, both were credited with their memory being maintained, since, albeit very unintentional and indirectly, they caused a great Kidush Hashem, by their unaccomplished wrongful intentions.
It is worthwhile to mention a parable recorded in Yalkut (end of Beshalach) describing a king who placed a fierce guard dog to watch over his vineyard. His own son the prince, unlawfully trespassed and was bitten by the dog. From then on whenever the king wanted to remind his son of the perils of neglecting the king's commands, he would tell the story of what the vicious dog did. Accordingly remembering Amalek may be more of an indirect message to us.
It is also interesting to point out that Admur Yissachar Dov Rokeach of Belz Zt'L (quoted in Noam Devarim p. 131) mentions that in our days when Mechias Amalek may be a practical impossibility, we comply with the mitzvah when praying earnestly for mechias Amalek. Since Rashi (Tehilim 20: 8) explains that the word ‘nazkir" (as in zachor) means also tefilah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Why don't we make a bracha before reading Parshat Amalek?
A. A number of reasons are given for not reciting a brocho on reading Pashas Zachor.
a) You don't make a brocho on something destructive, such as executing a punishment, a death sentence, or performing a Sotah ceremony (Kaf Hachaim 685: 29, Yofe lelev 3: 3, Maharitz Chiyos and Shem Aryeh, quoted in Divrey Shlomo 2, see also Mishne Halochos 7: 81)
b) You do not recite a brocho on a mitzvah that you comply with by just saying that same brocho. Remembering the exodus from Mitzraim, reciting Kidush on Shabbos, or the annulment of chametz are examples mentioned (Magen Haelef 432, Birchas Halevy p. 330)
c) It is a constant, endless mitzvah that always applies, such as visiting the ill, consoling the bereaved or honoring parents (Or Zaruah, Divrey Shlomo ibid.)
d) You don't recite a brocho on a mitzvah connected to a negative commandment (ibid.)
It is interesting to mention that Har Tzvi (O.H.58) maintains that we do recite a brocho on Pashas Zachor and that is the birchas HaTorah that the oleh LaTorah pronounces before reading begins.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. To be considered a seudas mitzvah, does the bar mitzvah bochur have to be there? (On the bo bayom he had to go to shiur, but he was there at the beginning)
A. Horav Shlomo Miller's Shlit'a opinion is that the bar mitzvah bochur does not have to be present, since it is the mitzvah of the father to do the seudah. (Mogen Avrohom O.H. 225: 4 quoting Yalkut Chodosh, Yam Shel Shlomo – Baba Kama 37, Bereshis Rabah 53, Chinuch Yisroel 13: 10)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Re- your answer (483) on how to write a Kesuvah for a woman that was married and divorced from a Gentile. What do you write following Mohar?
Thank you
A. Horav Shlomo Miller Shlit"a recommends writing Mohar Meah Zuzey Dechazey Leichi or Mohar Kesuvossaich Meah Zuzey Dechazey Leichi.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Can you make a seudas mitzvah just with mezonos?
A. Horav Shlomo Miller's Shlit"a opinion is that if you are kovea seudoh, meaning that mezonos are the main part of what is being served, as is often the case in a kiddush or a siyum such as erev pesach, even if you did not wash hands, it is considered a seudas mitzvah. He added that in former generations, that was the norm for many bar mitzvos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. The Torah said in Mishpatim, that someone should not afflict or pain an orphan.
How old is an orphan? Is it one who is 10 years old? 20 years old? 50 years old? How long is one an orphan?
A. Knesses Hagedolah quoting Tesuvos Mahara Galiko (18), Divrei B’nayahu (C.M. 50) and Kaf Hachaim (156: 14) mention that for all the mitzvos and prohibitions related and involving a yossom, the age of twenty years is the accepted limit for being called an orphan (Even on the Heavenly Court, they consider twenty years the mature age for punishment). However Pesach Hadvir (5) and Kaf Hachaim (ibid.) add, that before twenty it may depend on how resourceful, mature and self-supporting the individual is. See also Sfas Hayom (C.M. 34) where he elucidates some references that seem to disagree.
Horav Shlomo Miller's Shlit"a opinion is the same.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Q. Is there a point on just having kavanah at the end of the brachah, if you can't do it complete?
A. Mishna Berura (101: 1) quotes the Tur (ibid.) who maintains that one should have kavanah at least on the end of every brocho of the amida. The Tur mentions as a reason the fact that the sum of the words in all the end brochos of the amida is 113. This is the same number of the words in Chana's Tefila (a source for many of the halachos of tefilah) and the same amount of the times that the word "lev" or heart in its different forms is mentioned in the Torah. (See also Baal Haturim at the end of Pashas Pekudey)
Horav Shlomo Miller Shlit"a further explained that the most important and relevant part of the brocho is the ending, as it contains the name of Hashem and the brocho formula.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I was taught in yeshiva that you have to have a minimum kavanah in the entire shmone esreh of standing in front of the King. Is that correct? I think very few people that I know have that kavanah the whole time?
A. The opinion of Hagrach Soloveitchik Zt'l (on Rambam, Tefilah 4:1) is well known. He rules that although the Rambam's (ibid. ch.10) opinion is that you require intention of mind only during the first brocho of the amida, that is merely in regards to intention on the meaning of the words. However in regards to the general awareness that one is standing before the King, that kavanah is essential and is indispensable throughout the whole amida. Failing to have that in mind would be tantamount to being "missassek" or not engaging in the act of tefilah at all.
Nevertheless, as you mention, today for most that is undeniably a difficult task. Many in our days rely in need on the opinion of the Chazon Ish. He maintains that the fact that you are engaged in a davening undertaking creates enough consciousness, however feeble and hidden that may be, to be considered as standing in front of the King. Minchas Shlomo (1:1) mentions indeed, that if someone is so engrossed and absorbed in his thoughts and he is not even aware that his lips are moving, he would not comply with the mitzvah of tefilah. He would be regarded as being in a state of drunken stupor on the extreme level of Lot.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Are there specific Tehillim that should be said for success in raising erlichen children? Thank you.
A. Mishna Berura (256: 2) writes that those who help and inspire others to start early and keep Shabbos properly will merit having children Gedoley Yisroel. Shaarei Tzion (ibid. 6) quotes a medresh relating that Elkana deserved Shmuel Hanavi as his son, because he motivated others to be oleh regel and follow him to Yerushalaim. Similar guidance is to be found in the introduction (Teshuvos) of the Chasam Sofer, that one who merits the many is rewarded with success in the chinuch of his children. It is said that the Brisker Rov Zt"l mentioned, that he does not know any definitive eitze (counsel) to be successful in the chinuch of children, but one thing he is aware; that the ones who merited the many, always had good children, as the posuk in Tehilim (112; 2) says: "His seed will be mighty in the land, a generation of upright ones, which shall be blessed" (Otzar Hayedios p. 153).
Some (Shimush Tehilim) recommend reciting chapters; 33, 96, 97, 126 and127 for success with children. Others suggest different chapters.
Horav Shlomo Miller's Shlit"a opinion is that although, Tehilim recitation is a powerful tool in beseeching the good will of Hashem, so is tefiloh bekavono. Hashem listens to the tefilos of those who pray from the heart, as He did with our Patriarchs when they prayed for their children.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Does kavanah in tefilah mean having in mind the significance of what you are saying before you say it and while you are saying it, or can you also count as kavanah when the thoughts came to your mind only after you have already said the words?
A. Sh'loh Hakadosh (Tomid, Inyiney Tefiloh, Ner Mitzva 7) and Likutey Mahariach (Seder Hanhogas Tefiloh) write that the intention should be in our mind before we articulate the words and not the reverse, since once the words were recited you cannot fix the past. They add that: a word without kavanah is like a body without neshamah. Ramban (Igeres) and Rokeach (Introduction) also write that before saying the words one should have in mind what he wants to say.
However Piskey Teshuvos (98: 2) quotes the Zohar and Arizal the kavonos that deal with Hashem's name and other Cabalistic meanings should be thought at the time of verbalizing the brocho, not before or after.
Horav Shlomo Miller's Shlit"a opinion is that sometimes after the fact, a kavanah could be immediately realized even after the brocho has been said. This principle you find in Yesod Veshoresh Hoavodah (Sha'ar 4 – Mizrach, p.128) in regards to reciting the Shmah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. On (question 464) when someone tries to give me a piece of Torah that they have written that Horav Miller said; that he should give it back and say politely that you are unable to read it. Why is that so?
A. If you take it just for the purpose of placing it on the shemos box, you may transgress on a theft prohibition as you took an object that if the giver knew you would immediately discard, he would probably not have given it to you. After all, for the author it has some value, since he may find a more appreciative recipient. Then again, not accepting it because you disregard the value or importance of the document is affronting and offending to the author. There are a number of possible prohibitions involved in causing pain to others. Therefore Horav Shlomo Miller's Shlit"a opinion is that it is best to return it and very politely inform the giver that you are wanting but unable to read it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I follow avidly the Shailes that you post on Frum Toronto and the well documented answers you provide. I also greatly appreciate the very learned opinion of a Gadol Hador as Horav Miller shlita.
I have a number of questions that came up on the shailes of the last weeks.
On taking off the talis before the tefilin (question 490), is there an isur in doing so?
A. Alivo Dechilcheso (y. 5768, pub. 17) quoting Horav Chaim Kanievsky Shlit'a (Doleh Umashke) mentions that if someone did remove his taalis before the tefilin, no actual prohibition was done. Horav Shlomo Miller Shlit'a agrees in that it is not a prohibition but nonetheless a halocho to be followed.
On the haskomo witten by Horav B. Siver Shlit'a to Nesivos Hachalocho, he mentions that the ones who have difficulty wearing a taalis in a hot day but want to continue learning after davening with the tefilin on, can rely on the fact that they are still wearing a taalis kotton.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Can (a grandmother who in avelus during the year) attend a bar mitzvah of a grandson where music will be played (she has greatly helped in making the simcha)?
R. Horav Shlomo Miller's Shlit'a opinion is that she is allowed to attend if she also serves the guest and she contributed significantly to the seudah, as it is seen as her own simcha. However at the time of dancing she should leave.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. A number of questions concerning a teacher in avelus, during the year for a parent.
The students usually send shalach manos to the teacher and sometimes the parents give money gifts. Can the teacher receive them since after all it is part of the chinuch of hakarat hatov? Can she accept them in the name of someone else or tzdaka? Can she give her shalach manos to her students as she does every year? Thank you.
A. An ovel is required to observe the mitzvah of sending shalach manos to others, but others don't send to the ovel (Shulchan Aruch O.H. 696: 6, Y.D. 401: 7). However sending shalach manos to a Rabbi in avelus is permitted since it is considered as a payment for favors received (Divrei Malkiel 5: 236). Some limit the number of shalach manos that an ovel can send to two or three (Teshuvos Maimoni, end of Hilchos Avelus - Ben Ish Chai, Tetzaveh). Others maintain no limit (Mahariv - Nitey Gavriel, Purim 78 10).
Horav Shlomo Miller's Shlit'a opinion is that a teacher can receive shalach manos as hakoras hatov (recognition of her good services) and can return to the students also as an example of chinuch.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Can you use discarded hockey sticks for schach (daf & olimpics)?
A. Shulchan Aruch (O.H. 629: 2) rules that skewers and the sides of beds cannot be used for schach since they are utensils that can become impure. Mishna Berura (ibid. 5) quotes Magen Avrohom's clarification that these are metal skewers but wooden ones could be used, as the handles of arrows without any indentations can be also utilized for schach (ibid. 3). Mishna Berura also mentions another opinion; we are dealing with skewers that have an iron tip, and that is why they are disqualified.
Chashukei Chemed (Sukka 15a) permits using for schach walking sticks or canes that are used by the blind, since they are not made to lean on them, just to find the right path. These are pshutey kli eitz and are included in what the Talmud (Shabbath 66a) calls a stick of the elderly that is totally pure. He also mentions that police batons could be used for schach on the same grounds. For the same reason a hockey stick could be used for schach.
Horav Shlomo Miller's Shlit"a opinion is that although they may be in principle kosher for schach, they do not provide the proper decoration or adornment motive you would expect and desire for the great kedusha of a suka.
Rabbi A. Bartfeld as Revised by Horav Shlomo Miller Shlit"a
Q. What is the reason we take our teffilin off before our tallis?
A. Poiskim quote the Sha'ar Hakavonos (Tefilin Drush 5) and Sidur Hoarizal, who rule that one should not take off his taalis before the tefilin (Shaarei Teshuvo 25: 25, Kaf Hachaim 28: 9, Soles Belulah 25: 14, Machazik Brocho ibid., Kitzur Shulchan Aruch 12: 20, Yalkut Yosef 8: 5, et. al.). The reason given is that just like when you put them on, the taalis precedes the tefilin, and the tefilin are in their place only together with the taalis, when you take them off, you are careful not to leave the tefilin on without the accompanying taalis.
Horav Shlomo Miller Shlit"a further compared it to the extraction of two Sifrei Torah from the Aron Hakodesh, where the minhag is that the first Sefer is returned last.
Rivavos Efraim (O.H. 24) adds another three reasons; a) Since you have to place in the taalis bag the tefilin inside and the taalis toward the outside, so you will encounter next day the taalis first (O.H. 25), you therefore should take off and place in the bag the tefilin first. b) Since on certain days you have to take off the tefilin before the end of davening as in Rosh Chodesh before mussaf or in Chol Hammoed before Halel (minhag Ashkenaz) and you remain covered only with the taalis, you do so always. c) Poskim write that today many do not wear tefilin more than the time necessary since they require a clean body, a reason that does not apply to the taalis, we therefore take them off first and we leave the taalis on.
Rivavos Efraim further explains that there is a practical difference between the reasons given, and it is relevant to an unmarried shliach tzibur, that dons a taalis only for the honor of the congregation when praying before the amud. Whether he also has to keep the taalis on when he finishes davening until he takes off his tefilin, or he can just leave it by the amud, would depend on the above reasons.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Q. Why do we celebrate two days of yom tov in chutz la'aretz (and rosh hashana even in Israel) if we now have a set calendar?
A. This is an actual question of the Talmud (Beitzah 4b) "But now that we are well acquainted with the fixing [by the calendar] of the new moon, why do we observe two days? — Because they sent [word] from Eretz Yisroel; Be vigilant on the customs of your ancestors which have come down to you; for it might happen that a government might issue a decree [forbidding Torah learning and we will forget the establishing of the months – Rashi] and it will cause ruin [to our traditions], see also Mishna Berura 496: 1
Meshech Hochmo (Pashas Bo) writes that in the near and close future the Great Sanhedrin of Yerushalaim will be re-established and they will again institute kiddush hachodesh by the testimony of witnesses. If then the new moon was not yet seen by the thirtieth day, even though according to the set calculated calendar it is already Rosh Chodesh, they will postpone it until next day. Therefore even today, we keep two days for the sake of a hopefully prompt new future.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
Important Numbers
