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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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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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#5554 Sho-Far Sho Good?
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- Q. Kvod Rabenu as mentioned above in question 5549, is it really correct to blow shofar at night?
A. Aruch Hashulchan (581: 14), Moed Lekol Chai (11: 50), and others write that one should not blow shofar at night, even when done just for learning and training how to blow, since it creates a negative spiritual awakening reaction.
However, Magen Avrohom (114) seems to conflict, since he mentions the question if one is permitted to blow on the night before Rosh Hashana. It appears that on other nights it is permitted.
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 8/22/2025 11:23 AM |
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#5553 - More Motion Added to the last Motion
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- We must add to the above question, what we wrote on Q. 3192, where we added the following:
“Q. I live in a building that uses in the halls a new type of electric bulbs. When one comes close to them they go brighter and then, as one walks away they dim. It is an individual process of each bulb. Can these be used during Shabbos? I find it extremely difficult to have to move to another building.
A. Presence sensor “Smart Lights’ are divided into two kinds. They can be activated by motion sensors, and sensors that actually detect the infrared radiation emanating from people around them. These components are usually referred to as infrared sensors, or Passive Infra Red (PIR) sensors.
On question 675 regarding walking down a street on Shabbos and being careful when to not activate motion sensor lights, we wrote:
“Shemiras Shabbos Kehilchoso (23: 53) quoting Yesodei Yishurun (5: p. 160) prohibits entering through an automatic door operated by a sensor. A light likewise turned on would be similar.
However when there is already enough light in the street and the additional one being activated by the sensor is unnecessary, it becomes a case of Pesik Reisho Delo Nicho Lei or a sure consequential act that provides no benefit, which Poskim permit when it is not intentional.
Some Poskim would permit walking by the sensor even when the light provides benefit, if one closes the eyes (39 Melochos p. 1215.)
Horav Shlomo Miller”s Shlit”a opinion is that one should try to avoid activating the sensor when possible and to cross over to the other side of the street. When that is not an option it is permitted, if it is unintentional.”
The Rov maintains that the same would apply to the new Smart Bulbs. However he recommends using the infrared activated bulbs over the motion activated.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a –
May 26, 2022
July 16, 2025
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Posted 8/22/2025 11:18 AM |
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#5552 - A Motion to Permit a Motion Detector
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- Q, As we were discussing the above Shaila
with our group of Rabbanim, the next Shaila became necessary to add to be added to the above one.
A. Q. Dear Rabbi, Is there an issue walking past a motion-sensor LED light that is always on but increases its brightness when you walk by it? It should be noted that it is possible to see and walk even when the light is at its dim, baseline level. The question is being asked on behalf of Jews who live in an apartment building which recently installed such lights in all of the hallways. Thank you.
A. On question 537 we wrote:
“Q. I live in a condo complex, and my neighbor installed a Motion Detector for their lights. Is it a problem to walk passed the light even if it will go on?
A. Regardless whether the motion detector is of the passive or active kind (infrared, ultrasonic or electromagnetic-field sensitive), when there is no alternative passage to avoid tripping the device, it would be considered an unavoidable act of Shabbos desecration (p’sik reisho) and prohibited (see Igrois Moishe Y.D. 1: 173 – Shmiras Shabbos Kehilchoso 23: n. 146 – 39 Melochos p. 1214.)
The above applies when you desire and derive significant benefit from the light provided (nicho leih). If you do not, as when there is already enough light to walk by and there is no other option, Horav Shlomo Miller’s Shlit”a opinion is that it is permitted in a case of great need, for the sake of a mitzvah, and when there is no other option.
Therefore, you may want to provide your own permanent light for Shabbos on that area, to avoid needing and benefiting from your neighbor’s light.
A similar psak has been amply quoted in the name of Horav Yosef Shalom Elyashiv’s Zt”l. Namely that he ruled, if one is on the way to do a mitzvah, as in going to and from shul, he is permitted to walk past the motion detector light if there is no other way to go. (See Shmiras Shabbos Kehilchoso ibid. and Horav Shmuel Wosner, Tchumin 23 p.277)”
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirshman, Horav Dovid Pam, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/22/2025 11:13 AM |
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#5551 See The Light?
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- Q. Hello, I've seen several articles discussing moving lamps on Shabbat and they clearly say that it is not permitted to move them when there is a need due to the light being categorized the same way as a flame.
My understanding is that LED lights are not similar to the lights we've used in the past and that it may not be considered a flame and thus it should be permitted to move a light when needed. Which is the correct opinion regarding a LED light....can it be moved on shabbat when needed? Thanks!
A. On question 3167 we wrote:
“Q. Hello Rav, On Shabbat, are we able to move the new kosher lamps (or any similar light) that have LED or CFL light-bulbs in them? I know that fire (and thus incandescent bulbs) can’t be moved, but maybe these are not considered fire? If not, can they be moved with your foot like other type of muktza? Thanks!
A. On question 1599 in regards to the new Shabled light we wrote; “Horav Shlomo Miller”s Shlit”a opinion is in principle to agree to Horav Moshe Heinemann”s Shlit”a certification of the Shabled light use, when left turned on the entire Shabbos and when only the drawer is opened or closed to control the amount of light emitted.
However he disagrees with the New Square Kashrus Council certification that permits moving the unit when permitted utensils such as a watch or jewelry are placed inside the drawer. The reason being, is that the Rov considers the unit to be muktza machmas chisaron kis, since it is an electrical utensil dedicated to giving light that one does not usually use for any other purposes, even when another object is placed on the unit”s drawer. (See similar in Piskei Teshuvos 308: 2: n.9).
Therefore, it cannot be moved even when one needs its place, (lertzorech mekomo), or its use somewhere else (letzorech guffo).
In essence, this new light is not in Halacha much better than the one offered by Kosher Innovations on 2004, that could also not be moved from its place.”
Horav Shlomo Miller”s Shlit”a opinion in regards to the Shabbulb in principle is similar. The Rov disagrees however with Horav Osher Zelig Weiss Shlit”a, and maintains that the bulb itself is “muktze machmas chisaron kis”
.
However, there is an additional important reason to avoid using the Shabbulb, since unlike the Kosher Innovation lamp, this bulb looks very similar to a common bulb. A casual observer of the closing and opening of the bulb may mistakenly assume that one is turning on and off a regular bulb which is obviously prohibited.”
See also question 1622, and next question.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 8/22/2025 11:07 AM |
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#5550 Making Sense of Sensors
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- Q. Hello Rav, I'm looking into buying a video doorbell system. I believe it captures video and sends alerts to your phone when people are in front of it. What should I do with it on Shabbat?
For example, does it need to be covered? Is covering enough? What if I forgot to cover it one time, could we still use the front door. (I'm sephardic, so maybe there is more room for leniency with a d'rabbanan psik reisha where I'm not benefiting). THanks
A. Indeed one should disconnect or deactivate by covering the sensor.
On question 675 we wrote:
“Q. Does one have to be careful when walking down a street on Shabbos to not activate motion sensor lights? I would have to remember to cross the street to avoid one.
A. Shemiras Shabbos Kehilchoso (23: 53) quoting Yesodei Yishurun (5: p. 160) prohibits entering through an automatic door operated by a sensor.
A light that would likewise be turned on, would be similar. However when there is already enough light in the street and the additional one being activated by the sensor is unnecessary, it becomes a case of “Pesik Reisho Delo Nicho Lei” or a sure consequential act that provides no benefit, which Poskim permit when it is not intentional.
Some Poskim would permit walking by the sensor even when the light provides benefit, if one closes the eyes (39 Melochos p. 1215.)
Horav Shlomo Miller’s Shlit”a opinion is that one should try to avoid activating the sensor when possible and to cross over to the other side of the street. When that is not an option it is permitted, if it is unintentional.”
In case one forgot to do so, one can ask a Gentile to cover it with a Shinui or in an unusual way.
Rabbi A. Bartfeld as revisedby, Horav Yaakov Hirshman, Horav Dovid Pam, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/22/2025 11:02 AM |
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#5549 Don’t Blow the Blow!
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- Q. See questions above. How about If I can’t make it for Mincha,can I still blow by Maariv?
In such situation, can one just hear see and hear the blowing on line?
A. On question 4391 we wrote:
“Q. Should someone who has to travel for business during Elul and will on some days be unable to daven with a minyan, can I then see and hear the shofar blowing in the morning via zoom?
A. On a similar question (3872) we were asked:
“As I have told the Rov, I zoom almost daily a good friend who is in hospital talk to him and often learn Torah with him. Is there a point to blow the Shofar of Elul to make him feel better?”
To what we answered: “Horav Shlomo Miller’s Shlit’a opinion is that it is correct if it makes him feel better and it is part of the most important mitzva of Bikur Cholim.
The Rov added that you should make clear to him, that this zooming method cannot be used on Rosh Hashana itself, even when offered by some Jewish services at that hospital.
See question 3105 and 2325 regarding someone in a similar situation taking part of a family Pesach Seder on second day Yom Tov, using a zoom monitor left on before Yom Tov.”
In our case, one cannot comply even with the minhag of blowing shofar during Elul by zooming. Moreover, if one heard it on that way, if he has an opportunity during the day to hear it properly, one should do so. (See question above regarding blowing shofar by Mincha.) See also next question 5554
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirshman, Horav Dovid Pam, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/22/2025 10:54 AM |
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#5548 A Late Blow?
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- Q. See question above. If I can’t blow for myself without a minyan, yet since I’m able to attend a shul for Mincha, if the people agree, can I blow the shofar then?
A. Mori Verabi, Horav Moishe Feinstein ZT”L rules that if a minyan did not blow in the morning, they can blow in the Mincha Tefila, since there are indeed congregations that blow in the evening prayers also (Igrois Moshe O.H. 4: p. 34).
Tzitz Eliezer 12; 40, Nitei Gavriel p. 27) add that the reasons for blowing the shofar do not necessarily apply when davening without a minyan.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirshman, Horav Dovid Pam, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/22/2025 10:46 AM |
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#5547 Shofar So Good?
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- Q. Dear Rov Shlit’a. Often, due to my occupation, I’m unable to attend davening in the morning with a minyan in our vicinity, so I daven on my own. Should I or can I also blow the shofar after my davening without a minyan?
A. On question 4392 we wrote:
“Q. On questions above, you mentioned that when davening without a minyan during Elul: Some interestingly recommend to obtain a shofar and to blow at least a Tekiah voice, which may no be that difficult to do.” Is that really required?
A. Not at all. Poskim write that when davening without a minyan during Elul no blowing of the shofar is required.
(Tzitz Eliezer 12; 40, Nitei Gavriel p. 27) as the reasons for blowing the shofar do not necessarily apply when davening without a minyan.
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirshman, Horav Dovid Pam, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 8/22/2025 10:40 AM |
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Important Numbers
