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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#423 What Is so Special About a Half an Hour?
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Q. Shalom, Dear Rabbi, What is the reason that the Hanukkah candles have to be lit for at least half an hour? What is so special about a thirty-minute period?
Thanks.
A. The Talmud (Shabbos 21b) mentions that the menorah lights must burn until the time the Tarmudoi have departed from the streets. Rashi (ibid.) explains that; they were a nation of street peddlers who sold lighting materials, and waited in the streets later than the general populace, as their wares might be then needed.
Indeed the half an hour period is not cited in the Talmud. Horav Shlomo Miller Shlit'a told us that the RI"F commentary might be the first one to mention that time period. The Rosh, Tur and Bais Yosef (O.H. 672) as well as the Rambam (Chanuka 4: 5) and Shulchan Aruch (ibid.) also record it. They must have assessed that to be the period required by the Talmud. It is noteworthy that they mention "K'mo Chatzi Shaah" or approximately a half an hour.
A time period of a half an hour is used in several instances in Halacha, such as the time for beginning praying mincha after mid-day (Talmud Yuma 28b), or eating before tefilah or separating between milk and meat etc.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 12/9/2013 11:21 PM |
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#422 Can you Extinguish the Shul Menorah After Maariv?
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Q. When finishing the tefilah (after maariv during Chanukah), the last one to leave extinguishes the lights of the menorah before a half an hour of being lit has passed, as they do in many Shuln that I know, is that OK?
A. Some Poiskim maintain that in a shul you do not need to leave the candles lit for a half an hour, it suffices for them to be on as long as the mispaleleim are there. It is different from a private dwelling were the publicizing is done for the people in the street and originally when this mitzvah was established, they were there for a half an hour. (Binyan Av p.46, Leket Hachanuka p. 183, Rivavos Efraim 59) Others agree in principle with the above, but suggest that lekatchila, on the onset one should put enough oil and if possible maintain them lit for a half an hour (Teshuvos Vehanhogos 4: 171,Yalkut Yosef, Moadim p.203, Netzach Yosef p.160). Melamed Lehoil (1: 121) adds that you may complete the missing time by kindling in the morning during shacharis. Other Poiskim are more stringent and permit extinguishing the lights only when there is a fire danger or other significant need. (Shevet Halevy 8: 156,)
Horav Shlomo Miller's Shlit"a opinion is that if possible one should maintain them on for the full half an hour, however if no one is going to be there you may put out the lights or at least leave one on.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/6/2013 12:59 PM |
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#421 Can you Light Chanuka Candles Before Sunset?
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Q. Can you light in a shul (the menorah) before the shkiah (sunset)?
A. Shulchan Aruch (O.H. 672: 1) rules that "you do not light the menorah before the shkiah – and one opinion is that in need you may light after plag hamincha" [one and a quarter hour (zmaniyos) before nightfall]. Mishna Berura (ibid. 3) adds that you can light with a brocho.
Nonetheless Shevet Halevy (4: 66) advises that it is better to light using an agent and on the right time rather than lighting oneself before the shkiah (after plag). A few Poiskim also maintain that you should avoid kindling before the shkia and if you have too you should not recite a brocho (Piskey Teshuvos ibid.Nitey Gavriel, Chanukah 3: 11).
However in shul, where one of the main reasons for lightning is persumei nisso or publicizing the miracle and the people are present there and can see the lights, you may be more lenient when it is difficult to gather them at a different time (Shov Yaakov 22, Zivchei Tzedek Hachadoshos p. 211, see also Mishna Berurah 671: 46)
Horav Shlomo Miller's Shlit'a opinion is in general to avoid kindling before shkiah unless it is utterly necessary, such as Erev Shabbos were we do recite a brocho. Nonetheless, in a shul, you can be more lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/6/2013 12:54 PM |
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#420 Lighting the Menorah at a Chanuka Party
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Q. When making a Hanuka party in a large room that was in the past used for a Shul and now is only used for shiurim and only occasionally for a minyan, can you light there the menorah at the party with a bracha?
A. Minchas Elozor (O.H. 2: 68) enumerates four reasons why we light a menorah in a shul: a) For the sake of visitors who don't have their own. (Bais Yosef O.H. 671, Sefer Hatanya), b) To include the ones who do not know how to light or make a brocho or are negligent in doing so (Kolbo 67.), c) Persumei nisso or publicizing the miracle and remembrance of the Bais Hamikdosh (Kolbo and Bais Yosef, ibid.) d) Since historically many times we could not light outside or by un-shuttered windows, we publicize the miracle in the shul (Rivosh, Shulchan Aruch O.H. 671: 7).
In the venue you describe some of the above reasons may be absent, therefore Horav Shlomo Miller Shlit"a ruled to light without a brocho. However, he suggested that a child, old enough to understand the meaning of the mitzvah (higia l'chinuch and as part of his chinuch) maybe might recite the brochos. (see also Yalkut Yosef O.H. 13: p. 203)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/6/2013 12:51 PM |
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#419 Are You Allowed to Take a Picture of a Menorah?
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Q. Hi Rabbi, Can I take pictures of my kids and family by the Hanukah menorah or is this considered as deriving benefit from the light of the Hanukah candles?
A. Chelek Levy (Y.D. 124) permits taking photographs from a matzeivah and benefiting either from glancing at it or selling it, although it is prohibited to benefit from the burial monument itself. His reasoning is that if it would be forbidden to gaze at the picture you would also not be permitted to look at the stone itself and that is unheard off. In Pesachim (26a) we learn that there in no meilah or misuse of kodshim for just looking although it still is rabinically prohibited, he quotes Tosafos (ibid.) that it only applies to kodshim and not other benefit prohibitions. He also reasons that it is an indirect benefit.
However, Alenu Leshabeach (Shemos, Responsa 3) maintains that one should not use a picture taken by the menorah if that light enhances the picture. He also questions the widespread use of photography by the Kosel, when it is used as a background.
Most Poskim are lenient on the benefit of pictures taken on Shabbos of a newborn at the hospital by a Gentile, especially if he charges for them as he is photographing for his own advantage.(Beer Moshe 3: 84, Yalkut Yosef O.H. 9: 307: 26, Ad'ney Shlomo p. 117, however Melachim Amanecha p.73 following his reasoning in Alenu Leshabeach, is stringent)
Horav Shlomo Miller's Shlit"a opinion is that you can take and use a picture of a Chanuka menorah, since after all it is a mitzvah to gaze at the candles.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/29/2013 1:13 PM |
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#418 Can I Light the Menorah in My Car?
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Q. Thanks for your prompt response. Is it possible to light the menorah (while in the hospital attending my husband, who is in intensive care) in our car parked in the parking lot of the hospital, and me staying a half an hour with only one candle lit and a shamash, since I have no other option?
A. Horav Shlomo Miller's Shlit"a opinion is that you can light one candle (the shamesh could be the inside car light) in the car parked on the parking lot of the hospital, since there is no other venue open to you. You should stay a half an hour with the Chanuka light and also eat while you wait.
Although Nitey Gavriel (Chanuka 10: 8) mentions that when traveling you can light inside a (stopped) vehicle, however, the interior of the car should be at least ten tefachim high or about one meter, and have an inside area of four square amos (about two by two meters square) which is an unlikely width in most cars. Horav Miller Shlit'a holds that to be unnecessary.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/29/2013 1:10 PM |
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#417 Chanuka Lighting on an Out of Town Wedding
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Q. I am going to a close family relative wedding in Bklyn., NY during Chanukah and they are putting us up in a neighbors house for 3 to 4 nights. My first night there is the last night Chanuka. My question is that also the situation is that my wife and adult daughter are leaving early during the day to the wedding hall to prepare for the wedding and will only be coming back to our Bklyn. residence after the wedding at 3 A.M. I will be going to the wedding well after Tzeis Hakochovim. What do I do about Chanukah lighting?
Do I
a)light at my place where I am staying in the proper Zman without my wife or
b) light after the wedding at 3 A.M. with my wife there. Other than the fact that its well after the zman , I don't know if my hosts lighting Chanuka licht at 3 A.M. or
c)light at the wedding with my wife about a half hour after Tzeis.
A. Horav Shlomo Miller's Shlit"a opinion is that it is better to light in your place on the proper zman and your wife should be yotze with your lighting. In addition, she may be able to attend a neighboring shul close to the wedding hall and hear the brochos and see the lights there.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/28/2013 10:56 PM |
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#416 What is a Kivud at a Wedding?
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Q. If someone wants to honor a close family member the highest honor possible at a wedding, what is considered according to CHAZAL a bigger honor, is it a Brocha at the Chupa or is it leading the Benching at the Seuda of the wedding?
A. Imparting honors is a very relative and subjective art. What is considered kovod or not, is in the eyes of the beholder. Tosafos (Kidushin 31b in the name of the Yerushalmi) relates that Rabi Yishmoel's mother would regularly wash her son's feet and then drink the water. When Rabi Yishmoel became aware, he refused to let her continue, she then complained to the sages, saying that her son does not comply with the mitzvah of honoring her. The sages demanded he explain and he enlighten them as to why he refused. The sages ordered him to let her continue washing his feet and drinking the water as this is the way to honor her.
Sichoson Shel Avdei Avos (p. 199) narrates that when Rav Shimon Sofer Zt"l, moved from Matersdorf to become Rov of Krakow he was surprised that the reading of the t'noim was not an honor in his former position and was delegated to the shamesh, while in his new congregation it was considered the greatest of kivudim and given to the Moro Deasro. (See also Arichas Hashulchan p. 46 in regards to aliyos to the Torah)
Horav Shlomo Miller's Shlit"a opinion is that in this instance, the giving the highest honor would entitle what people normally consider an uppermost honor and it would be a brocho under the chupa.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/28/2013 10:55 PM |
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#415 Time Lapse for Dairy After Meat in Intensive Care.
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Q. My husband (hospitalized and in intensive care) is restricted to eat only paste like food, which is labeled as meat. He can't have fluids like water, because he chokes on them. The drink is labeled as OU- Dairy (Meat is supplied by Baycrest), how long is the minimum he has to wait between them.
Thank you for a fast reply
A. Horav Shlomo Miller's Shlit"a opinion is that in times of need, as for a sick person, it is sufficient to wait one hour if possible. Ingredients should be checked, since there may be only derivatives of milk or meat present, and he may not have to wait at all. He suggested that the patient should drink the dairy substance prior to his eating the meat.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/28/2013 10:52 PM |
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#414 Electric Menorah in Hospital
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Q. I'm spending practically every day and night in hospital with my husband who is in intensive care. Bikur Cholim offered us an electric menorah. Can I make a bracha when lightning or is it better to name an agent that should light for us?
A. Most Poskim rule that you should not recite a brocho on an electric menorah since it lacks a proper wick and therefore does not conform with the definition of "hadloko" or lighting. It also lacks an existing fuel supply, since the necessary electricity is not stored but rather it is constantly being generated. (Bais Yitzchok Y.D. 1: 120 & 2: 130, Levushey Mordechai 3: 59, Yaskil Avdi 3: 17, Nitey Gavriel – Chanuka 18: 23 et. al.)
Horav Shlomo Miller's Shlit"a opinion is likewise, but he permits, when no other possibility exist to light without a brocho on a battery powered electric menorah.
The best solution would be for you to name a shliach and have the agent light at your home.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/28/2013 10:50 PM |
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#413 Crashing Into an Illegally Parked Vehicle (B)
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Q. If I did contact the owner and offered to pay for the repair, (to avoid contacting the insurers) and I have a place that fixes at a lower rate, but the car owner wants to go to the dealer because he gets a rented car, do I have to agree? (Sequence to last question)
The owner is frum.
A. Horav Shlomo Miller Shlit"a suggested that the injured party, if the repair is of equivalent quality, should accept the lower rate repair. However, ethically or Bidey Shomaim the injurer should offer to pay himself for a lower rate car rental.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/28/2013 10:42 PM |
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#412 Crashing Into an Illegally Parked Vehicle (A)
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Q. If someone parked his car in an illegal parking position in the back of my properly parked car and I backed when driving out from my spot and crashed into that car that should not be parked there, do I have any liability and do I have to contact the owner if he is not present?
A. Shulchan Oruch (C. M. 378 and 379) rules that in cases were both the injurer and injured parties were in a location permitted for both (birshus) or even when the injured party was not, if the damage was done with intention the injurer is liable.
In Darkey Horoah journal (p195). in the name of Rav I.Z. Rosenzwaig a similar case is presented were the fact that the injuring driver failed to look back in his back mirror to ascertain that no one was there, as he should have, makes him be also "shelo birshus" and therefore liable.
Horav Shlomo Miller's Shlit"a opinion is similar. The only exemption would be if the car parked on his back did not leave enough space for him to drive out. Even then Bidey Shomaim or ethically he should compensate the damage or settle with the damaged party.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/28/2013 10:40 PM |
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#411 Phoning into Shabbos
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Q. May a person in Israel call his relative in Toronto when it is still Shabbos in Toronto and leave a message on his answering machine?
A. Most Poskim permit telephone calling or answering, from a place where Shabbos has not yet began or is already finished to a location were it still is Shabbos, if one is calling or answering a Gentile or recording on an answering machine. (Shulchan Shlomo 1 p.528, Chelkas Yaakov 3: 106, Melachim Emanecha p. 120, Beer Moshe 6: 49, Betzel Hachochmo 3: 125). However, some disagree (see Piskei Teshuvos 344 note 8). Horav Shlomo Miller Shlit"a is matir.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/22/2013 1:31 PM |
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#410 Shabbos News on a Weekday
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Q. Can I watch or read the news happening in Israel on Friday night when it is only Friday afternoon here in Toronto?
A. Horav Shlomo Zalman Auerbach Zt"l in Shulchan Shlomo (22: 2) addresses this question and prohibits listening to the news broadcasted from Eretz Yisroel when it is Shabbos there, even though the listener is in a location were it is not Shabbos. The reason is that the listener derives benefit from a prohibited melocho done by Shabbos desecration, since most likely at least some of the people involved in creating the transmission are Jewish. (Shulchan Aruch O.H. 318:1). If the broadcast is done on Shabbos totally by Gentiles, Horav Shlomo Miller's Shlit"a opinion is that it is permitted to listen to before or after Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/22/2013 1:29 PM |
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#409 Blackmailing with Chalitza?
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Q. Is it mutar to withhold chalitzah from my brother's widow in order to secure and blackmail her for more of the inheritance?
A. Horav Shlomo Miller's Shlit"a opinion is that matters that are under dispute between two or more parties, should not be addressed and vented, unless all of the interested contestants are present. The right venue for your inquiry should be in front of a Bais Din as part of a Din Torah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/22/2013 1:23 PM |
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#408 Halacha Rights on Naming a Child
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Q. [In regards to which parent has the right to name their child], what does the Halacha say?
A. Traditionally in Ashkenazi communities we do not follow the custom quoted in Ramban and Rabboseinu Baalei Hatossafoss and Teshuvos Maharam M'Rottenbourgh (mentioned in the prior question). Rather the prevalent minhag is to have the mother give the name of the first child and the father the second one. The mother will then name the third one and so on. (Otzar Habris p. 335). Keser Ephraim (39) mentions that maintaining the connection with her family is the reason why the mother is given first choice, since marriage tends to separate her from them. However there are those who do follow the first tradition (Leket Hayosher 107, Tashbatz 291). Some Sephardic communities uphold the tradition of the male names belonging to the father while the female ones to the mother. (Kuntres Vaikro Shmo B'Isroel)
Igrois Moshe (Y.D. 3: 97) in regards to a bris and naming done without the consent and presence of the father, rules that the mother also has a right to give a name as in the case of Binyomin (see prior question) and the name she gave although done unethically, would stay, as long as they mentioned who the real father is. The father has the right to add a name. Others disagree (Nachalas Yaakov, Shemos). See also in Likutey Sichos (7 p. 307) a comprehensive elucidation on rights of name giving.
Horav Shlomo Miller Shlit"a advises that one of the most important rules to follow in name giving is maintaining Sholom Bais, peace, harmony and affection, as the opposite endangers the child (Bris Avos 8: 23, Shmiras Hanefesh 99).
There may be other important factors involved in choosing a name, such as honoring a very dear departed benefactor etc. It is advisable to consult with a competent rabbinical authority, as to which is the correct course to follow.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 11/22/2013 11:55 AM |
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#407 In Tanach, Which Parent Named the Child?
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Q. I noticed that with all of the sons of Jacob, the mothers named them. For Benjamin, his mother and father named him. How come Jacob did not name his sons? Is this a sign or message from the Torah that the women are supposed to name the children? Is there a mesorah from Moshe Rabbeinu who is supposed to name the children? What does the Halacha say?
A. There seems to be no clear-cut rule as to who historically should or would give the name to the newborn. By the first name ever given to a child, born to the primordial couple, it is mentioned; and she conceived and bore Cain, and she said, "I have acquired a man with G-d." (Bereishis 4: 1); it would seem that she gave him his name. Similarly with their third son it says: "and she bore a son, and she named him Sheis: (ibid. 25), while Sheis gave Enosh his name (ibid. 4: 26). Lot's daughters named their offspring (19: 37-38)
However, Avrohom Ovinu named both Yishmoel and Yitzchok (ibid. 16: 15, 21: 3), while the offspring of Yitzchok, were either named by the people, as with Eisov (Rashi ibid. 25: 25), or by Hashem, as in Yaakov's case, (Rashi's first interpretation) or by his father (second interpretation).
It is noteworthy that Yaakov's wives named most of their children. The exceptions were Levy, where Rashi quoting Midrash, claims that Hashem named him, and Binyomin whose name was given by Rochel, and was different from the one Yaakov named, and he prevailed.
By Tamar it says: "Again she bore a son, and she named him Shelah" (Bereshis 38: 5). Ramban (ad loc.) quotes those who opine (Maharam M'Rottenbourgh, Rabboseinu Baalei Hatossafoss and Radak) that they had the custom that the father gave the name of the first child and the mother the second one. The father would have named the third one, but, "he [Yehuda] was in Chezib when she gave birth to him". Ramban disagrees with the above.
Yosef gave a name to his children (ibid. 41: 50-52), also Moshe Rabbenu named Gershom (Shemos 2: 22), but Chana named Shmuel (Shmuel 1: 1: 20), and their respective mothers named both Shimshon (Shoftim 13: 24) and Yavetz (Divrei Hayomim 1:4:9). As to Shlomo Hamelech there is a K'ri and K'siv discrepancy who named him (Shmuel 2: 12: 24-25, see Radak that asserts Shlomo's name was given by Hashem, but his father called him Yedidya).
From the above it appears that both parents have rights in naming their offspring. For how this translates in actual Halacha today, see next answer.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 11/22/2013 11:53 AM |
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#406 Semi-Concealed Holy Names
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Q. While on it, a few years ago we took some pictures by a bris and the shemos on the omud came out in some of the pictures, but you can only see them when the picture is placed by a strong light or the sun. On another picture you can only read the full name if you see it in an angle. Are those Shaimos?
A. Horav Shlomo Miller's Shlit"a opinion is that if the name can be read under what would be considered normal conditions erasing it would involve the biblical prohibition of "you shall not do so to Hashem your G-d". However, see prior question, if a name written without the intention of it becoming holy carries a biblical or rabbinical prohibition. Although there may not be a biblical prohibition involved. The name still has to be kept with the proper kedusha and disposed off as standard shemos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/19/2013 2:02 PM |
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#405 Shaimos on a Kitchen Counter
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Q. The counter in the kitchen was wet with a sticky substance. Somebody placed an open sidur facing down on it, the letters got stuck to the counter and when the sidur was picked up we ended with a shem glued to the counter. What do we do now?
A. Rambam (Yesodei HaTorah 6) notes "One who erases one of Hashem's holy names transgresses a negative commandment as the verse states regarding idol worship, 'And you shall eradicate their name from that place; you shall not do so to Hashem your G-d.' Tur and Shulchan Aruch (Y.D. 276: 9) rule accordingly. However there are diverging opinions if Hashem’s names that were written or printed without the intention of becoming holy are included in this prohibition or are only forbidden rabbinically (Tashbatz 1: 177, Chidushei Chasam Sofer - Shovuos 35, Igrois Moishe Y.D. 1: 172, Shach Y.D. 276; 12, permits erasing when needed for fixing a Sefer Torah) Assuming that the name that stuck to the counter top is the Tetragrammaton or four-lettered name, Horav Shlomo Miller's Shlit"a advises to try out first with a similarly glued blank paper, to see if it can be peeled off with a razor, by steaming with vapor or by gluing on to transparent tape and then pulling it off the counter. If this cannot be achieved you may have to cut the piece of laminate the name is attached to. There are two other leniencies that may be employed when combined together, such as removing the paper indirectly or g'romoh, as when pouring water on other areas of the counter, with no intent to erase the name (Noda Beyehuda II: 17) and using the services of a Gentile (Chazon Nachum O.H. 1:6:12, Kodesh Lashem p. 125 quoting Besomim Rosh and Maharsham)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/19/2013 1:59 PM |
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#404 Creating Bubbles on Shabbos.
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Q. When washing for Shabes morning use, last night dishes with cold water can you use soap that creates bubbles?
A. Most Poskim maintain that there is no prohibition on creating soap bubbles when using an already properly diluted, cold soap and detergent solution, when needed for Shabbos use.
(Tzitz Eliezer 6, 34, B'er Moshe 8: 248, Shemiras Shabbos K. 14: 16, Eretz Zvi 70, Chaye Halevy 33) Vayaan Yosef argues that this should not be more stringent than pouring a glass of carbonated drink or beer that also produces bubbles.
See however, Shemiras Shabbos K. (16: 30) in Horav S.Z. Auerbachs Zt"l name, that when the intention is indeed to make bubbles, as with a children's bubble making soap solution, it should be on the onset avoided, but you do not have to stop the children when they do so.
Horav Shlomo Miller's Shlit'a opinion is that it is permitted to use the above-described dish washing solution when needed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/15/2013 1:26 AM |
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Important Numbers
