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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#5574 Ois Noise?
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- Q. See questions above. I also wonder if someone learning Torah in a side room in a Shul and hears the laud recitation of the Thirteen Midos, does he have to stop his learning and repeat with all?
A. Poskim disagree on the above. Nitei Gavriel (11: 9) and others maintain that in principle one does not have to stop his learning yet the tradition and minhag is to stop.
Horav Shlomo Miller’s Shlit”a opinion is that one should continue learning Torah if possible.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:36 PM |
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#5573 No Poison Noise!
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- Q. See question above.
I also wonder if one walks by a non orthodox synagogue during Rosh Hashana, does he have to cross walk on the other side of the street to avoid listening to the shofar blown next to their microphone?
A. Horav Shlomo Miller Shlit’a opinion is that when possible one should, if really one would then avoid the sounds emitted.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:34 PM |
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#5572 Stop the Noise?
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- Q. My Dear Rov Shlit”a.
As you well know, my elderly and ill father can’t go to Shul anymore even on Yom Kippur. We have a similar guest staying with us now and he leaves his phone on a very low volume. He sleeps in the same room with my father for Rosh Hashana. Can my father hear with him the blowing of the Shofar transmitted on the phone?
A. On question 3898 Hazoom Es Hakol? we were asked:
Q. Can a patient in the hospital during Selichot, zoom a minyan and repeat with them the Thirteen Midot usually said only with a Minyan present?
A. Usually, any Zoom contact does not contribute to mitzvos that require a minyan. On question 2845 regarding saying Tashlich during the Aseres Yemei Teshuva via zoom we wrote:
Horav Shlomo Miller’s Shlit’a opinion is that one should not.
The reason is that reciting Tashlich next to a body of flowing water is similar to other mitzvos, where the presence of the article, place or situation that brings about a blessing or Tefila, has to be real.
After all, one recites a brocho only on real lightning or thunder, kiddush levana only on actually seeing the moon and not a picture or reflection or listening to the Megila and answering Kedusha or Kaddish only when the voices are real and present.”
We have had other similar shailos and the consensus of Horav Shlomo Miller Shlit’a and many other Rabanim is that one does not comply.
However, if he tells his visiting friend the above, there should not be any prohibition for him on just being there and listening, since he actually complies with the great mitzva of Hachnasat Orchim to a very ill and in need friend.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:31 PM |
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#5571 Apart Art of the Start!
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- Q. I still have another question. On a Shiur (On-Line), I think I heard that Rosh Hashana itself is a hidden Holiday. How and why is that?
A. The Magen Avohom (O.H. 284:7) mentioned above, seems to understand that this pasuk sited on last question, hints that not only is the moon covered on this holiday, but the holiday itself is in a sense also “covered” or hidden. The reason seems that we don’t make a great ostentation and serve great meals, that we would have to prepare for it, as we do on the other Yomim Tovim.
There is another Halacha, that reflects a similar idea. In “Sefer Maharil” on the customs of Ashkenazi Jews, the Maharak notes: “It is a proper custom to blow the shofar from Rosh Chodesh Elul, in order to confuse the trial Accuser, so he does not know when to prosecute us.
Therefore, we don’t blow the shofar on Rosh HaShana eve, so that the Accuser will think that the day of judgment has already passed.” (Maharil Minhagim, Days of Awe).
According to this explanation, the custom of blowing the shofar during Elul is expressly intended to create confusion for the accusing Satan, by hiding the exact day when Rosh HaShana falls and thus disrupt his malignant intentions.
In fact, the entire Rosh HaShana holiday exhibits a pattern of seeming ambivalence. For instance, on Rosh HaShana we do wear clean clothes and groom ourselves for the holiday (O.H. 581:3) but we do not wear our best Yom Tov clothes (Taz, ibid). Similarly, “We eat and drink and rejoice, and do not fast on Rosh HaShana” (O.H. 597:1) Even so, the continuation of this same chapter explains that we shouldn’t eat to satiety, and that according to some traditions even fasting may be permissible.
All of these laws reflect the essential paradox of Rosh HaShana. On the one hand, the Day of Judgment is inherently a day of awe. Who is in the mood for festivities on the day of a court appearance even for a minor infraction?! Certainly on the day of our judgment before the King of Kings we should be in a state of awe. Yet HaShem made this day a holiday as well, and it becomes “a covering for the day of our holiday”.
The Tur (O.H. 581) explains that this shows our confidence that HaShem will judge us favorably. Certainly, at the communal level we don’t want the day of judgment to seem like an ominous day, as we are confident that the merit of the community of Israel and our forefathers will result in a favorable judgment.
In order to show our confidence in the merit of the Jewish people, Rosh HaShana is marked as a festive day. But in order to experience the awe of judgment, and not to display arrogance as if we have nothing to fear from our heavenly trial, we take pains to obscure the day a bit and not to make it appear that we are too anxious for its arrival.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:26 PM |
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#5570 Bless the Best?
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- Q. As I mentioned before, I also wonder why the Shabbat before Rosh Chodesh is titled “Shabbat Mevorchim” and not the one before Rosh Hashana?
A. The reason mentioned by Poskim in Shulchan Oruch (O.H. 284:7) is that after the reading of the Torah, we announce the upcoming of the new month in a special Tefila, so people will become aware of the new coming month, of its name and the special days, occasions and Yomim Tovim it contains.
The Magen Avraham explains that this is based on the verse, “Blow the shofar at the new moon, at the covering for the day of our holiday.” (Tehillim 81:4). Unlike other holidays, which are either at the full moon (Peisach, Sukkos) or at least when the moon has begun to appear (Shavuos), Rosh Hashana, the holiday on which we blow the shofar, happens at the beginning of the month when the moon is entirely or almost completely covered, so it is well noted.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:22 PM |
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#5569 Month After Mouth
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- Q. Honorable Rabbi.
I’m a woman that davens almost every Shabbat at home (and daily too), with and for my, bless Hashem many young children and when it is the Shabbat Mevarchim (Special blessing recited for the incoming new month), I also say it and with lots of Kavanah, as it is very meaningful and important to me.
I was always wondering if I should say at home that Tefila on the Shabbat prior to Rosh Hashana, since it is not said in Shul? I truly wonder what are the reasons it is usually said and now in this important time, it is omitted?
A. The Shabbos before Rosh Chodesh is titled “Shabbos Mevorchim” since after the reading of the Torah, we announce the upcoming of the new month in a special Tefila. (O.H. (284:7).
There are important reasons why we usually recite a special blessing on the Shabbos before the beginning of the New month (see following question), and a woman can recite it at home.
However, when it is omitted in Shul she should also do so at home.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:19 PM |
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#5568 Blowing the Blow?
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- Q. K’vod Rabbenu Shlit”a.
I’m the new chosen Baal Tokea (blower) of the Shofar in our large new shul, and I need still lots of training and preparation. I avoid blowing at home as it disturbs the family. Is it permitted to blow in the Shul?
A. On question 4401 we wrote:
Q. I was training in our large Beth Haknesseth to blow the shofar. Then someone apparently a Rabbi, who noticed the voices (open windows) came in from the street and told me that it is incorrect and improper to learn how to blow the shofar in a shul. And I should do so at the Ezras Nashim (women’s section). Is that correct?
A. Mekor Chaim (591), Moed Lechol Chai (11: 51) and others (See Nitei Gavriel 4: 12) indeed advice not to learn how to blow shofar in the shul itself.
However, Horav Shlomo Miller’s Shlit’a maintains that since one who is learning how to blow has to have at least in his mind at that time, the Halachos, traditions and likely intentions necessary for performing the mitzva correctly, it is permitted to do it in the shul itself.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:15 PM |
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#5567 The Ask Task
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- Q. See above question.
Thanks for your great answer. Is it better to also include the ill and abandoned people, children and the poor neglected families?
A. Indeed one should, since then the prayers are so much more meaningful and improved.
And they should also be included, since as it also gives to all our tefilos a superior dimension that changes all their value and strength for Hashem to accept.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:13 PM |
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#5566 Praise the Pray!
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- Q. See question above.
Dear Rov Shlit”a. I heard in our shiurim something truly surprising that one should not pray on Shabbat ad Yom Tov for our material needs.
Since that is truly impossible to me and my most dearest people, is there a way that would permit one praying on Rosh Hashana and Yom Kippur for the very necessary Parnasa, benefits and financial well being of his family and friends?
A. As mentioned above, Horav Shlomo Miller’s Shlit’a opinion is that one should daven for the needs of others and then include also his own needs. He added, that if a person asks Hashem for proper monetary support so he and others can serve Hashem properly and comply with all the necessary mitzvos and Torah learning, it is permitted on Shabbos and Yom Tov and specially on Rosh Hashana.
It is even better to combine both intentions mentioned. One should clearly stress that the principal intention of the prayers is, the keeping of the Torah and Mitzvos that he and others can then do more and better.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:10 PM |
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#5565 Pray Tell
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Pray Tell - Q. Kvodo which minyan should one choose when one has different choices as to the type of davening involved?
A. I assume that you are refering to this common question:
Q. Dear Rabbi. If someone has two options; To daven Yamim Noraim in a Shul that is more Halacha minded and serious, as most of the people who daven there are Torah learners or former Yeshiva students, and the davening are said in a solemn and sober. Or to attend a minyan were the people are more emotional and sentimental and often you hear crying as the attendants pray for their children, health. parnassah etc. all things that are to be decided during the Days of Judgment.
Since our Sages teach us that during those special days one should concentrate the prayers mainly on the success of the presence of the Shechina and the rebuilding of the Beth Hamikdash. which shul should one choose?
A. Mishna Berura (294: 2) quotes Magen Avrohom that Havdala on Motzei Shabbos is recited in the first of the intermediate brochos of Shemone Essreh, namely Chonen Hadaas, since one should not pray for personal needs expressed in the Tefila during Shabbos.
Shulchan Aruch (O.H. 288: 9-10) rules that one should not pray for any personal needs on Shabbos besides food needs, a city that was surrounded by enemies, a ship in danger, and even a persecuted or ill person whose life is in danger.
Kovetz Halochos (8: 8: p. 97) maintains that it is also not proper to pray during Rosh Hashono for private needs, rather one should place emphasis on spiritual needs.
However, traditions and Tefilos vary and in many shuln and Minyanim people, especially women do daven for their and their childrens personal needs.
Horav Shlomo Miller’s Shlit’a opinion is that one should daven for the needs of others and then include also his own needs.
On this particular shaila, one should choose to daven in the shul where he will have most Kavana.
Rabbi A. Bartfeld as revised by Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit’a.
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Posted 9/2/2025 12:43 AM |
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#5564 The Secrets of The Trade!
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- Q. See question above: Does it make a difference in Halacha whether the hostages themselves, expressed their opinion as to what to do, if Hashem forbid, they are captured?
A. Horav Shlomo Miller’s Shlit’a opinion is that their significant and appreciated opinion in this particular case, does not change the Halacha mentioned.
See net question,
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/29/2025 12:26 PM |
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#5563 – The Tricks of The Trade!
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- Q. See question above: The figures above include the bodies of 57 who were recovered after dying in captivity or during rescue attempts.
Is it correct to exchange the hardened convicted terrorists and murderers, likely to continue with their crimes just for the bodies of the kedoshim murdered?
A. Although in the above question the exchange was the correct thing to do, since real lives were being saved.
On this case, when only retrieving the bodies of the already sacrificed Kedoshim is involved, Horav Shlomo Miller’s Shlit’a opinion is that reintroducing hardened, often more radicalized terrorists back into this already volatile and dangerous region, the worry that every released terrorist is a future bomb and a real true menace for the living overcomes and they should not be exchanged and released.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/29/2025 12:23 PM |
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#5562 Ply Our Trade!
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- Q. Dear Rabbi. I read on the global news destination, the Algemeiner published on line, of a truly difficult dilemma that sadly my family was and is involved in it, quoted in parts as follows.
At the heart of this dilemma is the hostage-prisoner exchange. Since the war’s onset, 140 Israeli hostages — men, women, and children, soldiers and peace activists — have been released by Hamas, in addition to eight others have been rescued by the Israel Defense Forces (IDF).
In return for the 140 released hostages, Israel has freed over 2,000 Palestinian prisoners, among them convicted terrorists, murderers, and suspected extremists. The trade-offs are stark and unsettling.
Hostage deals have indeed reunited families and given hope to a grieving nation. On the other hand, the exchanges have raised fears that Israel is incentive's in this hostage-taking trades and reintroducing hardened, often more radicalized terrorists back into an already volatile region.
Critics of the deals worry that every released terrorist is a future bomb. Since my family is tragically involved in such a case I wonder, as to what is our Halacha dictate in such a case? What is Horav Miller’s Shlit’a opinion on what is correct to do?
A. Horav Shlomo Miller’s Shlit’a opinion is that as long as we are now saving the lives directly of the hostages captured, the exchange is the correct thing to do.
We trust Hashem that as we saved the lives of the captured hostages, He will also save us in the future from the plots even of the now hardened and more radicalized terrorists we released.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/29/2025 12:19 PM |
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#5561 Keep this Psalm as your Saving Balm!
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Q. See question above: How important is really the recitation of Ledavid?
A. The recitation of Ledavid mentioned above is not written in Shulchan Aruch and the usual accompanying Poskim.
It is firstly mentioned in Sefer Shem Tov Koton and he quotes that that the one who recites it from Elul until Simchas Torah, is promised to live his days in goodness and win over those heavenly accusers one has. See also Nitei Gavriel (3: 2 n. 3).
Mishna Berura (581: 2) also mentions to recite Ledavid after saying the costumed Shir Shel Yom (Psalm of the day) mentioned above.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/29/2025 12:15 PM |
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#5560 The Realm of the Psalm!
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- Q. In our morning minyan that serves mostly people that go to work intermediately after davening, and some are very rushed to do so. Now since we have the minhag to add during Elul the psalm of “Ledavid H’ Ori, before Alenu and we also have some avelim that are elderly and recite Kadish very slow.
The rushing attendants want, since they are workers rushing to go to work, to say Alenu first and as they usually do and will stay and leave after that Kadish, but they will not stay for the recitation of Ledavid H’ Ori, that they consider only to be a minhag and they can recite it on the way to work without saying kasddish after. Is that a correct thing to do? How important is really the Ledavid?
A. There are different minhagim indeed as to when to say Ledavid, yet the question is surprising, since the Shir Shel Yom (Psalm of the day) is also recited after Alenu, and a kadish is also said then.
Nitei Gavriel (3: 8) mentions that indeed some Poskim maintain that only one single Kaddish should be recited for the Shir Shel Yom and Ledavid, since we should not recite more than necessary Kadeishim as is. (similar to unnecessary blessings).
See next question.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/29/2025 12:10 PM |
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#5559 Grab All the Shailos of the Horns
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- Q. I purchased a shofar from an estate sale. It was not from an observant Jewish home and seemed to be a merely decorative item.
I have no idea if the shofar had been previously owned. Outwardly it looks like a typical shofar, but is exceptionally beautiful: close to 3' long, curled, drilled through the mouth-end, with remarkable tone when blown. How can I know if this is a "kosher" shofar for ritual use?
A. On question 3321 regarding one that acquires a new shofar, if he needs to be given a certificate of Kashrut, we quoted from: HaSofer.com:
“The only way you can be sure that you are buying a kosher shofar is if it has a hechsher, certification certificate, physically attached to it, normally an adhesive sticker.
Many shofars are sold with no hechsher on them at all. And of those shofars that have a hechsher attached, generally the hechsher only certifies the source of the raw horn.
That is, the hechsher certifies that the shofar came from an animal which is kosher to have its antlers made into a shofar: principally a sheep, goat or antelope. This certification of the source of the raw horn is often based on veterinary documentation alone without any actual inspection of the horns.
But kashruth certification of a shofar doesn’t end here! The hechsher must also indicate who made the shofar; that it has no holes, cracks, or plugs; and that it was not treated with any glue, lacquer or other coating. What is the concern here? An understanding of how shofars are made and what renders a shofar pasul, invalid for use on Rosh Hashanah, are required to answer that question.
A horn being made into a shofar can become pasul at almost any stage of the manufacturing process. The first step in making a shofar is boiling the horn to soften it to make it workable.
Next, a long drill bit is used to clean out the interior of the horn. Finally, it is twisted into shape, sanded and polished. At any point the worker can accidentally make a hole in the shofar or the shofar can crack.
If this happens, the worker can easily take horn dust, combine it with invisibly-drying glue, and fill and patch the horn. He then twists it into the desired shape in a way that further disguises the defect, and then sands and polishes the horn until it both looks and sounds like a kosher shofar.
Most of the shofars produced in Israel are actually made by non-Jews who are paid by the piece, not by the hour. If the shofar he’s working on becomes pasul (disqualified) due to a hole or a crack, it is a financial loss to that individual worker. To avoid that monetary loss, it is easy for the worker to hide the defect, but the defective shofar is pasul for use on Rosh Hashanah.
Without on-site supervision the only way to check a finished shofar to be certain it has no such patched holes is with an x-ray!
Another commonly found problem that pasuls a shofar is coating it with lacquer. This is done by disreputable shofar manufacturers in order to make the shofars less likely to break or to hide any defects such as cracks or holes that have been filled.
Lacquering a shofar or covering it with plastic urethane pasuls it as it changes the sound coming out of the shofar. Decorative silver or leather coverings similarly pasul the shofar, making it good only as a display piece and not for use on Rosh Hashanah.
The market today is flooded with shofars which are made with no kashrut supervision or having a hechsher which only verifies that the shofar is made from a ram’s horn. Even some of the better kashrut supervision only checks for cracks, filled holes and lacquering after the shofar is finished, when it is very hard to detect.
Purchasing a genuinely kosher shofar requires checking who made the shofar, who certified it and that the certification covers all stages of making the shofar. Note that larger size shofars are more difficult to make and more often have problems during production, thus making the larger shofars considerably more expensive than smaller ones.
An additional factor for the kosher shofar consumer to be aware of is that the international demand for shofars has increased dramatically in recent years. In fact the largest market for shofars is actually the non-Jewish consumer who has no kashrut concerns with the shofar he buys. Businesses seeing this as a money-making opportunity are capitalizing on a “horn hungry market.”
Both the New York Times and the Algemeiner Journal newspapers have featured similar articles in recent years.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/29/2025 12:07 PM |
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#5558 Q. Did He Blow the Blow?
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- Q. As I often daven (pray) at a new freshly established shul that provides for many minyanim. I find that the person who is chosen for the blowing of the shofar, is not yet trained, and has difficulty in making it sound properly. Does one then comply?
A. As we mentioned above that since the blowing of the Shofar during Elul is generally accepted as only a Minhag (tradition) and not as an obligatory mitzva, therefore Horav Shlomo Miller’s Shlit’a opinion is that after the fact, any sound is accepted, when no one else can do immediately better.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/29/2025 11:58 AM |
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#5557 – Blowing Away the Blowing?
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- Q. See question above. If one is reading the Shema should he wait to listen to the blowing when he is at the end of a parsha (chapter) of the Shema?
A. Horav Shlomo Miller’s Shlit’a opinion is that since the blowing of the shofar during Elul is only a minhag (tradition), one may just stop for the fraction of a minute, if that is what the blowing takes.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/29/2025 11:54 AM |
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#5556 Make a Stand?
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- Q. Dear Rov Shlit”a. Thank you and your group of Rabbis for your answers and the willingness to address so many different and often unusual and interesting new questions, and provide great and understandable answers.
My shailah refers to the blowing of the Shofar during Elul that we began today.
In our Shul, I noticed that although most of the people were standing when the shofar was heard, some of the present were seating down. Is that correct?
A. Since the blowing of the Shofar during Elul is generally accepted as only a Minhag (tradition) and not as an obligatory mitzva, Poskim rule that although people usually do stand, there is no obligation to stand when blown, as we do on Rosh Hashana. (Shevet Hakehosi 3: 183, Piskei Teshuvos 581: 3).
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/25/2025 11:05 PM |
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#5555 Grounds for Fasting?
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- Q. We apologize for the delay. The following question, took a while to arrive into ours system, although, we receive many questions in different languages, especially in Spanish.
Rabino Bartfeld . Le escribo para preguntarle una shaile. El Shabat pasado en minja en el shul de Alamos al momento de regresar el sefer Toire al Aron Hakoifesh. El jazan tropieza y Desgraciadamente see cae el sefer Toire. Yo no estaba presente pero mis amigos me preguntan. Conforme a Halaja que es apropiado hacer. Conforme a jasidut que es apropiado hacer?
Basically it is asking what is the Halacha requirements to follow when a Sefer Torah falls and what could be added as when following Chasiduth traditions
A. We have answered some similar questions:
#1510 - Q. Someone carrying a Sefer Torah to the bimah tripped and fell. To protect the Sefer he was able to maneuver to fall on his side, and the Torah did not touch the ground. He was also wearing tefilin and the side of his head was on the floor, but again, the tefilin didnt touch the ground. Does he or others present have to fast?
A. In regards to the Sefer Torah itself Har Tzvi (1: 40) maintains that he does not have to fast, as long as even the eitz chaim did not touch the ground. He suggests that some tzedaka should be donated by the one that fell.
In regards to the tefilin shel rosh, since they also did not touch the ground, Rivavos Efraim (1: 30), rules that since they didn”t touch the ground no taanis is necessary. (See also Piskei Teshuvos O.H. 40: 3, and 2 n. 4).
Horav Shlomo Miller”s Shlit” a opinion is that he does not have to fast, even if the retzuah of the head touched the floor. If possible he should donate to tzdaka.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 8/24/2025 2:05 PM |
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Important Numbers
