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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 4413 Don’t Forget to Remember?
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Q. In a shul where the sell the Aliyot for the Torah, should one invest on getting the last Aliyah or Maftir of Parshas Ki-Tetzeh to be able to read the Parsha of Amalek from the Sefer Torah itself as done during Parshas Zachor and thus comply with the mitzva of remembering what Amalek did to us?
A. Horav Shlomo Miller’s Shlit’a opinion is that it is not necessary or beneficial.
However, our other Rabbonim disagree.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/31/2023 4:09 PM |
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# 4412 Code the Crack
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Q. A shofar that has a very small crack in its upper edge, that does not go over the inside, as it only shows when one inspects it carefully, is it kosher for blowing on Rosh Hashono?
A. Horav Shlomo Miller’s Shlit'a opinion is that you may blow with that shofar.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/25/2023 1:46 PM |
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# 4411 Blow Your Own Horn
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Q. See question above: The same individual who protested my blowing shofar in shul, told that besides it was already late and one should not blow the shofar at night. Is that correct? Can one training to blow the shofar for Rosh Hashana do so at night?
A. On question 59 we wrote: “I’m learning to become a Baal Tokea but the friend teaching me can only do it at night is that OK?
Aruch Hashulchan (581: 12) rules that one should not blow the shofar at night, since it awakens negative awakenings and intentions, even if his purpose is only for learning.”
Mekor Chaim (591), Moed Lechol Chai (11: 51) and others (See Nitei Gavriel 4: 12) also mention to abstain.
However, from Magen Avrohom ruling that one should not blow the shofar on the night before Rosh Hashana, it seems that otherwise it is permitted
Horav Shlomo Miller’s Shlit”a opinion is that you may blow at night the shofar for learning purposes.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/25/2023 1:44 PM |
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# 4410 Blowing the Blow?
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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 to learn how to blow the shofar in a shul. And I should do so from the Ezras Nashim. 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
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Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/25/2023 1:42 PM |
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# 4409 Fly Over It
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Q. Since you mentioned in the above shailos, again and again that a leading Talmid Chacham or a known Rosh Yeshiva, should avoid eating in public, how come I have seen the best of the best eating a meal when traveling in an airplane?
A. Horav Aharon Miller Shlit’a explained that because of the singular conditions and the need involved, it is seen as similar to eating food in a restaurant that is usually permitted.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/25/2023 1:40 PM |
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# 4408 Good Show
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Q. See original question above. (Can I eat popcorn in a theater if all the ingredients are kosher? Is it not proper for one to eat in a public place?)
A. Horav Shlomo Miller’s Shlit’a opinion is that since you are after all seating in a theater, (assuming that there is a proper Mechitza between men and women and the presentation is also proper), since people usually as in your case benefit from the kosher food available, there is no issue of the avoidance of not eating in public, being similar to a wedding or other permitted seudah.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/25/2023 1:37 PM |
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# 4407 Eat Away
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Q. See question above. Is there a proscription of eating in public when traveling in a bus to a Simcha or similar?
A. Divrei Sicha (p. 527) rules that a Talmid Chacham should be stringent and not eat even when traveling in a rented bus.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/25/2023 1:35 PM |
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# 4406 Drinking on the Run?
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Q. See question above. Thanks for that unusual answer. I wonder if it does it also apply to drinking, like sipping from a coffee or a soft drink while walking to one’s car, that I have seen some Bnai Torah also do?
A. Siach Yitzchok (479) mentions that we usually maintain that in general drinking is included in eating, so it should be prohibited.
Yet, it is mentioned in a story (Brochos 54a) that Mar Breih Deravinoh was thirsty and miraculously a water source appeared to him in the street. However, he debates whether that could have been a just life saving case.
Curiously, once upon time, Poskim dealt with the shaila of smoking in the street.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/25/2023 1:33 PM |
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# 4405 You Are Where You Eat
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Q. Can I eat popcorn in a theater if all the ingredients are kosher? Is it not proper for one to eat in a public place?
A. Talmud (Kiddushin 40b) teaches that “One who eats in a marketplace is like a dog. And some say he is therefore disqualified to be a witness in court.
Rav Idi Bar Avin said, the Halacha follows the opinion of the ‘Some say’ The Rambam (Hilchos Eidus 11: 5) and Shulchan Aruch (CM 34:18) both rule in accordance with Rav Idi Bar Avin’s opinion.
Although, Tosafos (Kiddushin 40b) quoting Rabbenu Tam, mentions that it only applies to bread and not to fruits. (like popcorn).
Yet, Kessef Mishneh (H. Edus 11: 5) rules that a Talmid Chochom should be stringent even when eating fruits or similar in a public area.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/25/2023 1:31 PM |
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# 4404 Dancing Out of Step!
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Q. I went to a concert in the park last week, There were a lot of Jewish people there. Two obviously Frum ladies got up to dance. Isn't this a problem of mixed dancing? What if I just sat in my chair and sort of danced?
A. All our Rabbonim agreed that it is incorrect and immoral, since likely there was no proper Mechitza – separation, and men would be watching.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/25/2023 1:28 PM |
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# 4403 Don’t Take a Walk?
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Q. If I am in a small town for Shabbos that doesn't have an Eruv, can I walk around on Shabbos, as long as I don't wander into the country where there are no homes?
A. Shulchan Aruch (O.H.) rules that one may walk outside the last home of the town up to a ‘Mil’or about a thousand amos from the last house in town.
Rashi Yoma 67 and Tosafos Shabbos 34b mention that a mil is 2000 amos. Shulchan Aruch (O.H. 261: 2) writes that 3/4 of a mil is equal to 1500 amos, implying a mil is 2000 amos.
An ama is about 48 to 60 cm. long. (18.9 to 23.6 inch.).
One should be careful with the above measurements, since there are different opinions from where exactly they begin to be counted.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/25/2023 1:25 PM |
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# 4402 A Piece of Cake
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Q. I believe it is a minhag to eat mezzonos at a kiddush, especially if you're not drinking the kiddush, before eating other food. However, I'm sensitive to grape juice, wine and alcohol so I rarely drink at the shul kiddush.
I'm also sensitive to grains so I sometimes bring by own snack which requires a mezzonos bracha. Is that sufficient or is it not even necessary?
A. Shulchan Aruch (O.H. 273: 1) rules that kiddush has to be recited in the same place where the meal is going to be eaten.
Mishna Berura (ibid 25) that any mezzonos are qualified as a meal. One should eat a Kezais or olive volume of the mezzonos (about 28 – 30 gms.).
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/25/2023 1:22 PM |
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# 4401 Blowing the Blow?
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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 to learn how to blow the shofar in a shul. And I should do so from the Ezras Nashim. 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 Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu Shlit'a, and Horav Kalman Ochs Shlit’a.
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Posted 8/21/2023 4:40 PM |
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# 4400 A Woman Among Women
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Q. Kvod Horav I’m a woman that usually makes an effort to attend shul during Shabbos and Yom Tov. Is it important for me to go to shul during weekdays of Elul to hear the daily blowing of the shofar?
A. Poskim mention that there is indeed no purpose for women to listen to the daily sound of the shofar during the mornings of the month of Elul. The reason given is that as is, in principle the blowing of the shofar is a positive mitzva that depends on time, (Mitzvas Ase Shehazman Grama) and women are generally exempt on them.
Most meaningful however is that the blowing of the shofar during Elul is also to remind us of the making of the “Egel” or golden calf, when people thought that Moshe Rabbenu is not returning. And as our Sages explain, women were not involved at all in the sin of the golden calf. (See Nitei Gavriel p. 28. Piskei Teshuvos and others).
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/18/2023 1:35 PM |
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# 4399 Pray is on the Way
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Q. At what point specifically where should we say Tefilas Haderech on leaving Toronto to New York?
A. On question 920 we were asked: When I drive out of Toronto, to the north, west or east, at what points specifically do I need to say tefillas haderech?
To what we answered: “Shulcha Aruch (O.H. 110: 7, from Brochos 29b)) rules that one does not recite tefilas haderech on traveling less than a parsa (approximately four kilometres) after leaving the city. Rosh (Brochos 4: 18) mentions that the reason for this tefila is the danger present when traveling, usually less than that distance there is no sakana.
As a general rule we keep the obligation of reciting brochos limited to the original conditions when our sages established the blessings (see question 708 in this forum in regards to the brocho on Northern Lights.) Travel today is distinctly different from the days when tefilas haderech was established. It is faster and presents different types of dangers than the ones our forefathers faced. Thus giving rise to different opinions in the Poskim regarding when to recite this tefila.
Poskim disagree whether the above distance is measured in time or factual physical space. Meaning the amount of time it would normally take to walk a parsa (about 72 minutes) when travelling by car or similar. Mishna Berura (110: 30) rules that you make a brocho when travelling just a parsa also by train although the time is much shorter. Other Poskim are in doubt. (Avnei Yoshfo O.H. 15) Mishna Berura also maintains that if the road is dangerous you recite even when it is less than a parsa. Divrei Dovid (8), P’ninei Halocho (p. 220) echo the view, when travelling on dangerous roads in Israel.
Horav Shlomo Miller’s Shlit’a opinion is that when you have any doubt if to recite or no tefilas haderech, you should say it without Hashem’s name.
The same applies in regards to from which point you measure the parsa. Usually it means from the place there is no more houses or farms that would offer some protection. However it is not directly related to techum Shabbos, since as explained, the reason for the brocho is different.”
Horav Y. Hirschman’s Shlit’a opinion is that one should recite after reaching Burlington.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/18/2023 1:32 PM |
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# 4398 A Unique Seder
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Q. Should we join the Seder Yom Kippur Kattan on Erev Rosh Chodesh Elul, when we don’t do so the rest of the year?
A. It is tradition for many to do so to reflect on the importance of the occasion at this crucial time of the year. Some also fast on this day. (Piskei Teshuva, Nitei Gavriel and others).
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/18/2023 1:29 PM |
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# 4397 The Beauty is on Sound of the Blower
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Q. I noticed that our shul bought a very beautiful and expensive Shofar and they glued a label on it with the name of the donor, is that OK?
A. on question 3315 we presented the following question:
“My father bought me an Israeli shofar that has a decorative silver covering. Can I use it on Rosh Hashana?”
To what we answered: “Shulchan Aruch (O.H. 586: 16-18) rules that if a shofar has a gold decorative covering and it reaches the place of the mouth or the inside parts, it becomes disqualified. The same applies if the covering in any way changes the natural sound of the shofar. Mishna Berura (16) debates what opening is being addressed, and rules to include both.
On question 860 regarding an engraved shofar with outside decorations that are only superficial or if it has only engraved the initials of the owner or a label with his name, we wrote: “Shulchan Aruch (O.H. 586: 17) rules that it is improper to paint the shofar. Tur quoting Ramban explains that the paint may change the sound of the shofar. (See also Mishna Berura and Kaf Hachaim ibid.)
However Remo (ibid.) writes that it is permitted to engrave decorations on the shofar itself. The reason being that even if the sound changes it is from the shofar itself and not due to some extraneous material painted or laid on it. Changing the sound in itself is not detrimental, since all voices from a shofar are acceptable.
However Kaf hachaim (586: 122,) Piskei Teshuvos (ibid.) Zichron Terua (p. 69) and others maintain that it is better not to engrave the shofar at all, since one may accidentally perforate the shofar and disqualify it.
Gluing a label with an identifying name on it, as mentioned before regarding paint, is also improper (Piskey Teshuvos ibid. 10).
Horav Shlomo Miller's Shlit”a opinion is that it is of utmost importance to maintain the traditional ways of observing mitzvos and not to absorb new meaningless alterations, since there are many reasons why we comply with time-honored traditions. This is especially important in regards to the essential mitzva of shofar. (If someone is afraid that his shofar mat be taken by others, he should place it in a becoming bag with his name on it, as we do with the ta'alis and tefilin)”
Since it is very difficult to asses whether there was a change on the sound of the shofar real due to the silver covering and there are real possibilities that some small cracks may have been created during the covering process, the Rov maintains that this shofar should be avoided when it is blown for complying with the mitzva. However it could be used for the added stringent voices some do after davening”
It is therefore correct not to use this shofar with the label attached for Rosh Hashana. However it may be used during Elul blowing if in need.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/18/2023 1:26 PM |
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# 4396 Lost and Found Again?
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Q. Dear Rabbi. If someone walks in the street during Shabbat where most people are non-Jewish and he sees a golden bracelet laying in the side walk, (there is an Eruv) can he pick it up and keep it?
A. On questuon 3498 we mentioned:
“Q. I was leaving Shul on Shabbat and I noticed just outside of the steps of our Shul to the street a key ring with keys that had a Jewish symbol attached. Since I’m Machmir and I don’t carry on Shabbat even in our city that has an Eruv, was I permitted to lift the ring to comply with the mitzva of Hashabat Aveida (returning a lost item to it’s owner)?"
To what we answered: "On question 128 regarding Hashavos Aveidah of Muktza items on Shabbos, we questioned: “If the D'oraisa (Biblical command) of returning a lost item override the prohibition of Muktza.” And we answered: Shulchan Oruch (O.C. 266,13) prohibits picking up an “Arnekei” on Shabbes. Biur Halocho (ibid.) forbids retrieval of the Arnekei (money bag) when carrying is an issue (no Eiruv), even if it was found in a place where the majority of residents are Jewish and his intention is to return it to its owner (Hashovas Haaveida).
As far as Muktza is concerned, he declares that it requires further elucidation and refers us to the O.H. (686: 22) and Biur Hagra’ah ibid. dealing on a Shofar manufactured on Rosh Hashono. Mishnah Berura there (82) explains that if there were an issue of Muktza , it would be prohibited to blow the Shofar.
There are Poskim who disagree. however, most maintain that even a mitzva of the Torah does not override Muktza in this and similar cases. (see: Chasam Sofer O.C. 82, Divrei Sholom 17, Mishmeres Sholom Ch. 3, Adonei Shlomo 266, Shmiras Shabbos 236,28).”
In our particular case, one may ask a neighbor that is lenient and does carry in this kind of Eruv to retrieve the lost item in order to return it to its owner.
Horav Shlomo Miller’s Shlit’a opinion is that it is better to kick the keys with one’s foot, until finding a secure place.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/18/2023 1:22 PM |
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# 4395 Don’t Swim for It!
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Q. When while swimming in a lake one urinates, can he say Asher Yatzar? Does he have to wait? How long? (his head is covered by a diving mask).
Horav Hirschman and Horav Pam Shlit”a mentioned that when swimming in deep water one should just wait a bit, wash hands and recite Asher Yotzar when his head is covered.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/18/2023 1:17 PM |
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# 4394 Swim For It?
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Q. Is there a mitzva for someone to wear Tzitzis when swimming in a lake or a pool? The Tzitzis will not be touching his body as his swimming pants are not short.
A. On question 2389 we were asked:
“We enjoy warm climate during sukkos and we spend a good time at the pool and at our hot tub during Chol Hamoed. Since we are all dressed properly for swimming, would it be correct to build a suka covered with palm leaves and with side curtain walls on top of the pool or tub, so we can comply with this important mitzva for hours? I have seen many Bnei Torah learn a sefer, wear tzitzis and recite brochos while at the (separated) pools and beaches of kosher hotels. Why should this mitzva be any different?”
To what we answered: “On question1076 regarding reciting brochos and learning Torah while sunbathing at a separate beach or swimming pool area, when just wearing a bathing suit and having the head covered, we wrote: “Shulchan Aruch (O.H. 74: 6) rules that for the sake of reciting the shema it suffices if one covers downwards from his loins. Therefore if one also covers his head in principle he can recite brochos and learn Torah while wearing only a bathing-suit. However, Mishna Berura (ibid. 22) rules that this is only when in need.
On the onset, one should wear a robe or cover with a towel, when making a brocho and certainly when reading the shema. One should also be careful to wash and maintain the hands clean when reciting the brocho, since touching body parts that are usually covered renders them unfit.
In regards to learning Torah or reading Torah related material while sunbathing and being dressed only in a bathing-suit and wearing a kipa, Horav Shlomo Miller’s Shlit”a opinion is that for learning Torah when in need, you don’t have to cover completely.”
Horav Shlomo Miller’s Shlit’a opinion is that although, if one would eat or spend time there, one would indeed comply with this mitzva, however, in regard to the mitzva of Sukkos that is called “Tziloh Demeheimenusso,” or seating at the shade of the Shechina, and requires great respect and devotion, the Rov maintains that it is improper to do so in the above circumstances.”
See also question 1810 regarding davening Mincha when swimming in a lake when in need.
In our case, although it is not the minhag to wear Tzitzis while swimming,yet in principle one would comply with the mitzva. In principle, it depends on the conditions that the Taalis Kotton is being used when in such situation.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 8/18/2023 1:14 PM |
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Important Numbers
