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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#402 Does Chupa Atonement Require Teshuva?
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Q. (For receiving forgiveness on the day of the chupa), do you have to make teshuva?
A. Some authorities argue that if the reason for forgiveness is the total change and new creation of the individual at the time of his marriage (Maharal, see above question), it would occur even without teshuva. So too, it would seem from the source of Mochlas, Eisov's wife quoted above, since Eisav did not do teshuva (as seen from Rashi's commentary, Bereshis 29: 9. (Mevaser Tov 1 p. 4, Shimusho Shel Drosho, p. 304). This exoneration of this day, would then be similar to Rebbi's opinion on the atonement of Yom Kippur (Yuma 85b). Some argue that there is only a partial forgiveness without proper teshuvo or it applies only to precepts between the individual and Hashem and not l'chavero, to others (Imrei Emes quoted in Neimos Hachaim p. 223).
Although, it is often quoted in the name of the Chazon Ish that no teshuva is needed on this occasion, Orchois Rabeinu, (ibid.) quoting Horav Y. Kanievsky Zt"l, assures that this was never said. What the Chazon Ish meant was that there is propensity and Heavenly help on that day to do teshuva more than on any other occasion. Most authorities subscribe to the principle that the wedding day does not expiate without proper teshuvo.(R'Chaim Vital Zt'l , Chasam Sofer – Vayetze, Tosfos Chaim 132: 55, Halichos Shlomo – Moadim, Neimos Hachaim ibid., et.al.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 11/15/2013 1:23 AM |
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#401 Is The Kallah Forgiven Also?
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Q. Is the kallah also forgiven for all her sins the day she marries or just the choson?
A. It is generally accepted, that forgiveness of sins applies equally to the bride as to the groom. This ensues, if the source for the above principle is the verse: (Bereshis 28: 9) "Eisov went to Ishmael, and he took Mahalas, the daughter of Ishmael, the son of Abraham". The fact that the posuk changes her name from Bosmas to Machalas, teaches us that she was granted mechilo and forgiveness to all her sins. (Yerushalmi Bikurim 3: 3, according to one version – Mate Moshe, Hachnosas Kalo 2, Nitey Gavriel, Nisuin 2: 55 note 24). Beer Maim Chaim (Bereshis 26:3) argues; if she is absolved, certainly he should also.
The fact that the kallah also fasts on the day prior to the chupa and recites viduy, would indicate that this is a day of atonement for her too (Shulchan Aruch E.H. 61: 1). So too, would be the reason given for absolution by the Maharal (Gur Aryeh, Vaishlach), namely, being recreated into a new being when you marry.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/15/2013 1:22 AM |
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#400 Bris at Home or in Shul?
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Q. Is it better to make the bris in a shul or can it be done at home?
A. It is tradition to perform the bris milah in a shul or bais medresh (Remoh Y.D. 265: 11, quoting Maharil, see Tos. Pesachim 101a). Poskim mention as a reason; "berov am", to honor the mitzvah by carrying it out in the presence of a large number of attendants (Shulchan Aruch Horav 331: 8). Some found an allusion in the verse; (Shmuel 1:23:18) "And they made a covenant before Hashem" (Teshuv. HoRashbo 7:536).
However, other Poiskim mention the custom of purposely doing the bris at home in order to bring the presence of Eliahu Hanavi to ones abode (see Otzar Habris 1 p. 174).
Horav Shlomo Miller's Shlit"a opinion is to perform the ceremony preferable in a shul or other mokom kodosh, but when required, it can be done in any propitious venue.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/8/2013 2:53 PM |
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#399 Giving the Name Before the Bris
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Q. If you want to make a mi sheberach for the baby, can you give him a name before the brith? When and how do you do it? and if not, what name do you use?
A. A number of consequential and significant reasons are mentioned for naming the newborn at the bris ceremony (Klolei Hamilo p.94) also Avrohom Ovinu was given his full name only after he circumcised (ibid.)
However, if the child was born premature or is ill, some Poskim maintain that he could be named before the bris, to permit praying for him (Oz Nid'bru 7: 73)
Horav Shlomo Miller's Shlit"a opinion is that it is better not to deviate from the norm of giving the name at the bris. When reciting the mi sheberach and other tefilos, one should mention just "tinok", (infant) ben followed by his mother’s name.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/8/2013 2:52 PM |
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#398 Sholom Zochor for Baby in Incubator
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Q. When do you make the Shalom Zachor for a baby that has to remain in an incubator for about ten days and the brith will be delayed, do you make it the first Shabbat or when the baby is home before the brith?
A. Some Poskim maintain that the sholom zochor should not be celebrated when the newborn is not home yet (Even Yisroel, et. al.) since a basic reason for the sholom zochor is to console him on the loss of the Torah he has learned or to welcome him to this world.
However the common minhag or custom is to perform it on the first Shabbos (Pri megodim Y.D. 444: 9, Rivavos Ephraim O.H. 5: 203, Otzar Habris 2: p. 129-130, quoting Chamudei Doniel, and other Poskim) as they consider that the main reasons for the Sholom Zochor are the receiving and honoring of Shabbos and it being a seudas hodoah, thanking Hashem for the safe delivery and birth. Betoroso Yehegge (2: 94) quotes Horav Chaim Kanievsky Shlit"a as; "a sholom zochor not done on the first Shabbos is only a zecher or memory of a sholom zochor". It is also common practice to observe it in a shul without the presence of the infant.
Horav Shlomo Miller's Shlit"a opinion is that if there is no serious concern on the survival of the newborn, the sholom zochor should be done as customary on the first Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/8/2013 2:51 PM |
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#397 Tzedaka (Vauchers) and Tax Receipts II
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Q. My child collected money for a tzedaka through their school: - May I take the money and send in tzedaka vouchers that I once purchased and if so, must I give that money to tzedaka or may I spend it on other things?
A. Horav Shlomo Miller's Shlit"a opinion is that you may offer the vouchers to the intended institution, since the vouchers are redeemable by the institution at their face value by their issuer. If the receiver cannot cash in the coupons at their face value, you might have to add the percentage necessary to compensate for the true redeemable value of the coupons. If they accept them you may keep for your own use the exchanged monies.
Please see prior answer, as it applies in this case too.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/8/2013 2:48 PM |
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#396 Tzedaka and Tax Receipts I
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Q. My child collected money for a tzedaka through their school: Am I allowed to take the money and send in a cheque so that I may get the tax receipt or is it stealing from the government?
A. Horav Shlomo Miller's Shlit"a opinion is that when dealing with tax issues a main Halacha concern is if the questionable situation would be acceptable by existing tax laws. In this case a tax accountant or other such specialist should be first consulted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/8/2013 2:48 PM |
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#395 Red Lentil Soup on Shabbos Parshas Toldos
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Q. This is an urgent question. My wife wants to cook for this Shabbes Toldos a red lentil soup that she saw advertised in a parsha food page. (naye meshugas). Is it allowed since this is a maachol avelim? We need an answer before noon erev shabes please.
Thank you for your consideration
A. Horav Shlomo Miller's Shlit"a opinion is that you can eat a red or any other color lentil soup on Shabbos, as it is not a dedicated sign of aveilus or mourning. (Same as eating eggs or chickpeas).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a.
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Posted 11/1/2013 2:25 PM |
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#394 Shoveling Snow on Shabbos
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Q. Can you shovel snow that fell on Shabbath?
A. Sh'miras Shabbos Kehilchoso (16: note 110) quoting Rav S. Z. Auerbach Zt'l rules that snow that fell on Shabbos is not muktze (see Mishna Berura 338: 30). Igrois Moishe (O.H. 5: 22: 37) disagrees.
Horav Shlomo Miller's Shlit'a opinion is that in case of real need, as when you cannot enter or exit, you may shovel what is essential. The ground bellow should be paved or cemented and one should be permitted to carry in that area.
If possible, one should ask a Gentile to do the shoveling.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/1/2013 2:04 PM |
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#393 Chopping Ice on Shabbos.
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Q. Can you use a metal scrapper to break ice on a path or steps during Shabbath?
A. Mishna Berura (320: 36) quotes Mogen Avrohom's opinion that there is a difference between breaking ice collected on a vessel, which the Shulchan Aruch (ibid. 10) permits and chopping ice that is attached to the ground, where it may be considered building or demolishing. However Mishna Berura mentions that many Poskim disagree and rules that in need the ice can be broken.
There may be also issues of muktze (Shulchan Atzei Shitim and Chasam Sofer, quoted in 39 Melochos 2, Dosh, note 167. Using a scraper would be "tiltul min hatzad", similar to a broom) however, when public safety is a concern, as stated in the previous question, it does not apply.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/1/2013 2:03 PM |
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#392 Spreading Sand on Ice on Shabbos
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Q. Could you spread salt mixed with sand, sand by itself, or sawdust (on an icy entrance or steps, during Shabbath)?
A. When spreading sand you have to be concerned with the boneh or building prohibition. If the surface is paved, cemented or tiled, Poiskim mostly permit, in order to avoid injury, spreading the sand or salt-sand mix, as it will not stay and is expected to be washed away on warm weather, It is better to use sawdust for that same reason (see Mishna Berura 313: 55, Shmiras Shabbos K. 25: 9).
In regards to the muktzeh prohibition, if the sand or sawdust was prepared or set apart before Shabbos for a permitted use, it is not muktze. However, even if it was not, Poiskim would remove the muktzeh prohibition when protecting the public from harm (Sh'miras Shabbos K' ibid., 39 Melochos 2: p. 369).
See previous question, on dealing with the carrying prohibition where there is no eruv.
If available, one should ask a Gentile to do the above.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/1/2013 2:02 PM |
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#391 Salting Ice on Shabbos
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Q. Can you spread rock salt on Shabbath on an (icy) entrance and steps?
A. Poiskim permit spreading salt during Shabbos (in any form or presentation), on an icy path, steps or a sidewalk to save people from harm. (Machaze Eliohu 67, Sh'miras Shabbos K. 23:21). This is seen only as an indirect action or gromo of nolad (39 Melochos 2:p. 368). There is no boneh or building either, since the salt dissolves and disappears.
In a place where there is no eiruv, Horav Shlomo Miller's Shlit"a opinion is that, if it is only a rabbinical domain or karmelis (which is most common), and the salt was place before Shabbos on that same domain, you could carry the salt less than four amos (two meters) at the time.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/1/2013 2:00 PM |
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#390 Israel Bonds and Ribbis
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Q. Is it necessary to make a heter iskeh when buying Israel government bonds? Thanks for your constant assistance.
A. Maharshag (Y.D. 50) and Igrois Moishe (Y.D. 2:63) permit lending with interest when dealing with a Jewish owned corporation, since the owners do not carry personal liability and any liens are limited to the corporate assets. Lending to the government of Israel would be similar.
Many Poiskim disagree with the above ruling and consider in reality a corporation not more than a partnership that is obligated to lend without ribbis. (See; Minchas Shlomo 1:25, Minchas Yitzchok 3:1, Ohr Mitzion Y.D. 5, et. al.) However Har Zvi (Y.D. 126) suggest that a Jewish government, since it has no identifiable or defined owners, is indeed different and is similar to Hekdesh.
In reality Israel Bonds (Igrot) is subject nonetheless to a Heter Iska, which can be viewed at their web site.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/1/2013 12:35 PM |
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#389 Apnea Machine on Shabbos
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Q. If someone has sleep apnea, and is advised by doctor to use a sleep apnea machine every night, can one use it on Shabbos, which requires pushing an electric button to activate it and turning it off in the morning?
A. Horav Shlomo Miller's Shlit"a opinion is that when there is a compelling need for operating the apnea machine on Shabbos, as when the user cannot fall asleep without it (even if his life is not presently in danger), it can be used if it is connected to a timer that automatically turns it on. It should also be the type of machine that does not have a sensor that turns it on and off, responding to the breathing and also adjusts accordingly the pressure needed in real time, (APAP or Auto Positive Airway Pressure system) but rather the simpler continuous air stream machine.
A trial should be done before Shabbos to see if the timer set up works properly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/1/2013 12:28 PM |
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#388 Viduy on Maariv Before Chupa
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Q. If the chosson will not be davening mincha with a minyan can he say the viduy in maariv?
A. Piskei Teshuvo (E. H. 65: 14) quotes the opinion of the Sh'loh and others that it is tradition to recite viduy (similar to Yom Kippur) on Mincha even in the days when no tachanun is said.
When the chupa will take place before mincha, Poiskim rule that viduy should be recited in the shacharis tefilah. If then the chupa was delayed and they were able to daven mincha before, viduy should be recited again (Shulchan Hoezer 2: 17, Nitey Gavriel – H. Nisuin 1: 8: 9).
Horav Shlomo Miller's Shlit"a opinion is that the viduy should be recited during mincha of the day of their fasting and atonement, not during the maariv after.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 10/25/2013 4:08 PM |
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#387 Braking the Fast at Night Before the Chupa
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Q. If the chupa is at night well after tzeis do they (chosson- kallah) still have to fast?
A. Poiskim disagree whether the chosson- kallah have to continue fasting after the day's end or they can eat before the chupa. Those who sponsor the view that the fast's reason is to avoid inebriation during the ceremony, would rule to keep on fasting until after the kidushin (Aruch Hashulchan E.H. 61: 21). But for those Poiskim who maintain that the fasting is for the forgiveness of sins, it would suffice to complete the day's fast.(Chochmas Odom 115: 2 et. al.).
Horav Shlomo Miller's Shlit'a opinion, echoes that of other Poiskim who maintain that when needed you can eat (but not drink alcoholic beverages) after tzeis hakochavim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 10/25/2013 4:07 PM |
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#386 Parental Fasting on the Wedding Day
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Q. A few questions concerning the fast of chosson kallah on the wedding day. Is there any source for the parents also fasting? If the chupa is at night well after tzeis do they still have to fast?
A. Darkei Moshe ( O.H. 580: 1) mentions this tradition, so does Shulchan Hoezer (6: 5), Likutei Mahaiach (H. Nisuin), Sefer Haminhagim (p. 75 quoting Rayatz), Kitzur Nachlas Shivo (148) and others.
Tiferes Leshivo (on ibid.) offers a reason, following Mahari Bruno's motive for the fast. The Talmud (Shabbos 130a) teaches: “There is no kesuvo (or wedding) where there is no dissension". To avoid and mend any such discord, since it is the parents who most likely would be the subject or cause to the above, they are then the ones that also fast and pray.
However, Divrei Yatziv (E.H. 5: 74) mentions the reason above for exactly the opposite effect, mainly; that the parents should not fast least they became surly and dour and thus generate more of the unwelcome dissent.
Mogen Avrohom (O.H. 573: 1) mentions that when the father is the one receiving the kidushin on behalf of his daughter, he should fast. This ensues if reason for fasting is to avoid inebriation. Though, if the rationale for fasting is the forgiveness of sins, then he should not fast.
It is interesting to mention that Kedushas Levi (Chaye Sarah) mentions that Eliezer fasted when he gave kidushin to Rivka as an agent of Itzchak. ("I will not eat until I have spoken my words." (Bereshis; 24:33)
Curiously, Seder Eirusin Venisuin L'rabboseinu Horishonim quotes in the name of Rabenu Ephraim, that there is a tradition where also the other relatives fast, and it is purposely to avoid complete joy (after the churban), or as the Degel Machane Ephraim (p. Bo) indicates that there is forgiveness of sins not only for the chosson and kallah, but also for other relatives that accompany them.
Even though there are many who follow this minhag, it is not widespread or common.
Horav Shlomo Miller Shlit"a advises all to follow their own family traditions, he mentioned that he indeed follows the custom of parental fasting.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 10/25/2013 4:06 PM |
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#385 Incorrect Candle Lighting Brocha
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Q. If one recites the beracha for lighting Shabbos candles on Yom Tov candles (not when Shabbos falls on yom tov), what should be done?
A. If one remembers immediately (within "toch k'dei dibbur" or the time-space of three words) Yom Tov should be mentioned and it would be considered as having recited the proper brocho. Otherwise, there are different opinions if the brocho on already lit candles can be recited. Mishna Berura (263: 21) quotes two rulings in regards to a woman who wants to light Shabbos candles, but still continue doing melochos before the shkiah. Firstly, Maharam who permits reciting the brocho after the shkiah, on lit candles. Then Mogen Avrohom (ibid.11) who disagrees, questioning how can you say "Lehadlik" when it is already prohibited to light (Pri Megodim). Mishna Berura seems to agree with the Mogen Avrohom.
However, if it still before sunset and it is still permitted to light, some Poiskim permit reciting, arguing that this is the widespread practice, since women light the candles first, then cover their eyes and recite the brocho. (Seder Brochos p. 391, quoting Eliohu Rabbo, ibid. See also Responsa Rabbi Akiva Eiger (2: 13), in regards to Hanukkah lights).
In the case in question, as it is Yom Tov you can light candles after the shkiah. Horav Shlomo Miller's Shlit"a opinion is that it is better to light one additional candle before you make the brocho of Lehadlik ner shelYom Tov.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 10/25/2013 4:03 PM |
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#384 Second Chance When forgetting Eruv Tavshilin
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Q. If you forget to make an eruv tavshilin, you can rely on the Rav's, but only once. Could you use a different Rav's eruv another time or only once per persons and it is not dependant on the Rav?
A. The reason you can rely on the Rov's eruv tavshilin only once is that the repeater is considered willfully negligent (Mishna Berura 527: 22), so the same would apply if he relies on a different Rov's eiruv. It is worth mentioning that the rejection of the repeaters eiruv, according to a number of Poiskim is only if it is consecutive. If he was diligent and kept with the eiruv mitzva in between, he will not be penalized the next time he forgets (Kaf Hachaim ibid. 48, Betzel Hachochmo 6:91, Piskey Teshuvos ibid. 8). Another leniency is to be found in Aruch Hashulchan (ibid. 18) who suggests that the penalty does not apply in our busy and hectic contemporary society. On the other side, Mogen Avrohom (ibid. 6) rules that if the neglect was done intentionally you cannot rely even once on the Rov's eiruv. However, Mishna Berura (ibid.26) quotes many Poiskim that permit depending on the Rov's eiruv even lechatchila when they always do so (which is unusual today). He rules that one may rely on them after the fact for the sake of Simchas and the enjoyment of Yom Tov.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/25/2013 3:59 PM |
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#383 Erasing Hashems Name on a Screen
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Q. Two situations one question: Are you allowed to erase Shem HaShem on a cellphone?
1 - am I allowed to use a picture of a brocha on my phone that has Shem HaShem on it?
2 - what to do if, for example, someone has posted a picture of something with Shem HaShem in it.
A. Most Poiskim rule that Hashem's name written on a screen can be erased and they have no sanctity as the pixels which make up the letters on a computer screen are being refreshed many times a second and are considered to be more virtual than real.
T'shuvos Vehanhogos (3: 326) permits erasing Hashems name adding also the fact that it was not written with the intention of kedusha. He also points out that s'forim like chumashim and sidurim, are commonly printed today by using computers and so are the very effective and essential programs to check the kashrus of sifrei Torah and tefilin. So too is lenient Avnei Yoshfe (4: 105) and Nishmas Shabbos (Mechika Uksiva 137).and others (see Piskey Teshuvos 174)
However some Poiskim are more stringent, Shevet Halevy (7, 4) rules that even though erasing a name written on a screen is not biblically prohibited one should avoid doing so only in cases of great need, a similar opinion is to be found in Sheilas Shoul (Y.D. 59: 3).
Horav Shlomo Miller's Shlit'a opinion is that it is permitted to read Torah and Tefilos with Hashem's name from a screen when needed, but one should always do so with decorum and kedusha.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 10/18/2013 12:51 PM |
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Important Numbers
