Q. Can someone who has difficulty standing, lean on a shtender during Hatoras Nedarim?
A. Hatoras Nedorim should be done on the onset by the requester standing free (Shach Y.D. 228: 9) and not leaning on anything that if removed would cause him to fall. (See different opinions in Kovetz Halochos 5: 7).
Poskim agree that if one cannot stand on his own, he is allowed to lean or do Hatoras Nedorim even in bed.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
Q. Which is the best way for someone who's wife asked him to be her Shaliach (agent) and represent her at the Hatarat Nedarim (absolution of oaths and promises ceremony) done on Erev Rosh Hashana. Is it repeated for her? How? Can it be done also for a daughter?
A. Shulchan Aruch (Y.D. 234: 56, Shach ibid. 70) rule that a husband can be an agent for the Hataras Nedarim of his spouse.
Horav Shlomo Miller’s Shlit’a opinion is that the best and easiest way to carry on this agency is for the husband after the end of his personal Hataras Nedarim act, to inform the Dayanim of the Beis Din that he is also representing his wife as a Shaliach of her. He then just proceeds to ask for the absolution of her Nedarim also. The Beis Din will continue
to declare three times "Mutar Lah" or they are now permitted to her. (See similar ruling in Piskei Teshuvos 581: 19: n. 140)
As mentioned by the Poskim quoted, the above applies only to a wife since 'Ishto Kegufo,' the wife is one with her husband, and does not apply to a daughter.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
Q. A lady in Eretz Yisroel that forgot to take off Challah and it's Leil Sukkos (night of Sukkos) and other bread is not available is there any eitza - (solution to eat the bread)?
A. It is proscribed to eat from bread from which Challah has not been separated. Our Sages prohibited separating Challah on Shabbos or Yom Tov, since one is making something previously unfit for consumption become suitable for use, it is therefore similar to fixing a utensil.
Shulchan Aruch (Y.D. 323: 1) permits after the fact outside of Eretz Yisroel, to eat the bread before Challah is taken, and to leave over a piece and separate Challah from that which is left over after Shabbos. However, that is not permitted in Eretz Yisroel.
Horav Shlomo Miller’s Shlit’a mentioned that there is a possibility of solving similar problems if an Halacha Authority would separate Challah before Shabbos and Yom Tov for all if needed. But it is not known if this is actually done.
You may be restricted to borrow some bread from a neighbor.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
Q. If on Erev Yom Kippur a person has literally no appetite, as is common in my personal experience especially in the last hours before the fast when I start to become extremely unwell due to anxiety over the Yom HaKodosh when the whole year is being decided, is a person pattur (exempt) from (the mitzva of) eating (on Erev Yom Kippur), or what should he do?
A. On question 1459 regarding whether there is there a mitzva of simcha on Yom Kipur and Is the day called a chag or moed, we wrote: Talmud (Taanis 30b) teaches that there were no greater Yomim Tovim than Yom Kipur… since it was a day of forgiveness and redemption. Rabbenu Yonah (Shaarei Teshuva 4: 8) mentions that the seudos (feasts) one celebrates on Erev Yom Kippur, are related to seudos of Yom Tov, See Sichos Rav Sh. D. Pincus (p. 287). He also mentions (p. 339) that since it is also the day of the giving of the Torah, (2nd. Luchos) it became “Beyom Simchas Livo.” Yom Kipur is also included on the two Torah chapters of the moadim and is icluded in the hekesh comparison that unites them all.
The issue appears to hinge on a dispute among the tanna’im in the mishna in Moed Katan (19a) as to whether or not Rosh Hashanah and Yom Kipur cancel aveilus. As we accept Rabban Gamliel’s ruling, that “Rosh Hashanah and Yom Kippur are like the Shalosh Regalim with respect to aveilus, we may deduce that according to Halacha, the simcha obligation indeed applies on Yom Kipur too.
If someone mistakenly recited the brocho of “Lehadlik Ner shel YomTov” on Yom Kipur candle lightning instead of “Ner shel Yom Hakipurum,” Poskim maintain that after the fact he complies and he does not have to repeat the brocho. (Maharam Brisk 2: 44, Kovetz Sifsei Chachomim, Hisorerus Teshuva 122, Nitei Gavriel 25: 6. See also Kovetz Halochos 28: 2)
However, Maseches Sofrim (19: 6) maintains that we do not mention (on the tefilos) on Yom Kipur that it is a Yom Tov, Moed or simcha, since there is no simcha without eating.
Similarly,Mateh Efraim (582: 2) opines that when Yom Kipur coincides with Shabbos, we recite; “Bayi Beshalom… Betzahala,” and omit the word Besimcha.
As we mentioned in regards to Rosh Hashana (Q. 1437 and 1438) the Shalmei Simcha offerings are not brought, and there is no requirement to partake of the sacrificial meat of Shelamim; and on Yom Kippur we fast.
Horav Shlomo Miller’s Shlit’a opinion is that there is a mitzva of simcha on Yom Kippur, but different than on the other Yomim Tovim."
Horav Shlomo Miller’s Shlit’a opinion was regarding the simcha of Rosh Hashana, that it should be seen as “'Gilu Bereada”' (Tehilim 2: 11) or rejoice, while trembling, so it is similar in Yom Kippur.
Therefore one should have Bitachon an trust in Hashem's compassion as a father has to his children, and comply with the mitzva of eating Erev Yom Kippur, as it is done by others.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
Q. Hello Rabbi Bartfeld my name is .... I have Maiser money, and my sister is making a bris and they can use the money. Can I allocate my Maiser money toward the bris expenses?
A. Horav Shlomo Miller’s Shlit’a opinion is that you may allocate some Maiser money toward the bris expenses if the receivers are indeed in need.
See question 475 on 'Paying Tuition with Maaser Money' and questions 2418 and1783 on the definition and obligation of this Maaser.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
Q. Re- question 3330 above. Can I cover myself with a blanket while blowing the shofar to minimize the sound and not to bother the other patients in the room? I will try to blow while turning my head down ans having the shofar face sideways so it will not be directly covered by the blanket. Is that OK?
A. Horav Shlomo Miller’s Shlit”'a opinion is that if the Shofar is not directly covered by the blanket, in case of need it is permitted. The Rov added that it is likely that the voice of the shofar remains unchanged and the blanket just turns down the volume of the sound and is similar to a taalis over the head.
The Rov also recommended to try and train beforehand to blow with a quieter, lower but kosher voice.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
Q. I'm going to blow Shofar for a relative of mine in hospital that cannot be moved from his bed. Since there are other non-Jewish patients on that room, the administration from past years experience is reluctant to permit blowing the shofar on the room so as to not to upset the other patients. I may convince them to permit me blowing if I can keep it very brief. What is the minimum of Kolot (sounds) that one can blow to comply with the mitzva?
A. Mishna Berura (586: 22) regarding one who took an oath no to blow Shofar, rules that the minimum amount needed for compliance is ten voices, namely: Tashrak (Tekiah, Shevarim, Teruah. Tekiah) - Tashat (Tekiah, Shevarim, Tekiah) and Tarat ( Tekiah, Teruah. Tekiah). See similar ruling of Mishna Berura (600: 7), Mate Efraim (586: 7) and Piskei Teshuvos (590: 1).
Although Rema (592: 1) writes that one should blow during Shemone Essreh three times Tashrak, Mishna Berura (ibid.) explains that it is because he has already complied with the Biblical mitzva at the beginning of the Shofar blowing.
However, Horav Shlomo Miller’s Shlit”'a opinion is that the minimum needed to comply with the mitzva is to blow three times Tashrak as the Rema above rules.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Someone was insulted by a 'friend' and answered back with a similar insult. As the Yemei Hadin approach and the provoking offender does not seem to be interested in asking 'Mechila' or saying he is sorry. Does the offended have to ask forgiveness for his responding insult?
A. Poskim maintain that in principle he is not obliged to ask forgiveness as he was just reacting to an insult given. (Kovetz Halochos 25: 10, p. 312 n.15, and others). However, if he feels that there may be a fair chance for re-establishing peace, 'Lifnei Meshuras Hadin' or 'going the extra mile' and being especially assiduous to obtain peace, he should indeed do so.
Horav Shlomo Miller’s Shlit”a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Someone who has been a Baal Tokea for many years but now due to age and health issues finds it a bit difficult to continue. should he still make an effort to be the Baal Tokea if he can still do it well?
A. It seems it would depend on what exactly is the mitzva of blowing Shofar. Most Poskim maintain that, as the brocho mentions, it is 'Lishmoa Kol Shofar' or listening to the voice of the Shofar. Therefore, it would not matter much if one is blowing or not.
However, some Poskim maintain that the mitzva is blowing also (Minchas Chinuch (Mitzva 85) quoting Yom Terua and others. In their opinion it would be better to do the mitzva oneself instead of having someone else be his agent and doing it for him, as we say 'Mitzva Bo Yoser Mibeshlucho.'
One may add that even if the mitzva is listening to the voice of the Shofar, it is preferred to be as involved directly as is possible.
Horav Shlomo Miller’s Shlit”a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Can someone consume mayonnaise on Rosh Hashana since it usually contains vinegar and we are to abstain from bitter foods on that holiday?
A. On question 115 we wrote:The Minhag not to eat bitter or sour foods as a Siman or symbol for a sweet new year, goes back to the time of the Geonim. (Tshuvos Hageonim 114 – Chida in Tov Ain 18: 91). Mishna Berura (583: 5) mentions only not to eat foods cooked with vinegar. Chida (More Baetzvah 9: 254) includes lemons too.
Many Poiskim differentiate between things sour or bitter (vinegar, chrein) and sharp tasting foods (pepper, onions, charif or jalapenos), permitting the latter as they are mainly condiments and make the food taste better (Bikurey Chaim 2: ,3, quoting R.N. Gestetner Shlit’a – Kovetz Minhogei Isroel 5, p.135).
Rav Yisroel Dovid Harpenes in Mikdash Israel (Yomim Noroim 111) permits sweet lemon tasting soft drinks or tea with lemon and sugar, as they convey the positive idea of a sour or acid taste being changed into sweet, similar to the salt in the chala being transformed by dipping it into honey. By the same token, he sanctions eating salads with dressing that has a bit of vinegar; he also permits grapefruit with sugar and prepared sweetened chrein (ibid. 110, 112, and 113). He quotes Horav M. Feinstein ZT”L as saying (on eating fish with chrein) that its good taste symbolizes a “geshmak’n yohr”, a good tasting year.
Horav Shlomo Miller’s Shlit”a opinion is similar, however he disagrees about chrein and recommends not to eat it, as its bitter taste dominates, and it is also used as Moror or bitter herbs on Seider night."
Horav Shlomo Miller’s Shlit”'a opinion is that one can be lenient eating mayonnaise on Rosh Hashana even if it contains vinegar the flavor is not bitter.
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Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. After having read your answer (3322) regarding all the possible Halacha difficulties and problems in buying a Kosher Shofar these days, I went to buy a Shofar at a respectable Judaica store owned by honest frum people who I fully trust. I did ask them if they can certify that the shofar I was about to purchase was not changed in form by heating it in hot water and they told me that they can't, since it is a common practice even by the top certified Shofaros. Does Horav Shlomo Miller agree that thet are Kosher?
A. Some Poskim are indeed stringent when any change was done on the Shofar's shape from the way it grew on the animal (See Minchas Yitzchok 8: 54, Piskei Teshuvos 586: 9: n. 28).
On question 856 regarding one that was given a Shofar as a present, it had a good sound but it was rather straight and only slightly bent. He was told that if one heats the shofar one can soften it and bend it, if that permitted. We answered: "The Talmud Rosh Hashana 27b mentions that a Shofar is required to fulfill the “Derech Haavaroso” prerequisite or the way it was grown on the head of the animal, without being changed from the natural way it grew.
Poskim disagree as to what that change means. From the Talmud it is apparent that it becomes disqualified only if it was changed inside out or by reversing the side one blows into.
Pri Megodim (Mishbetzos Zahav 586) debates as to if a natural straight ram shofar is preferable to a common Shofar that was bent by softening the Shofar with hot water. It would seem that he rules that there is no difficulty in using such a Shofar. Likewise Zichron Terua (p. 68) maintains that the custom of Ashkenazim and others that if the changes made by softening the Shofar in hot water are small and are made only to better its appearance it is permitted. However, Piskey Teshuvos (586: 9) avers that from the Rav’s Shulchan Aruch and Mate Efraim, it is apparent that any physical change made to the shofar, that deviates from the way it naturally grows, disqualifies. Therefore, even small changes made for the purpose of making it easier to blow should be avoided. Minchas Yitzchok (8: 54) quotes Toras Chaim (O.H. 586: 2) that indeed disqualifies an artificially bent Shofar for the reason mentioned above."
However, Horav Shlomo Miller’s Shlit”'a opinion is that one can be lenient and it is a common practice to change them a bit.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. When someone is blowing Shofar in a hospital and there are cameras with recording machines on, is it correct to do there Tekias Shofar?
A. On question 3245 we mentioned that in our times it is common to have security cameras outside the shuls, schools and other community institutions, as is common in businesses and private homes. Horav Shlomo Miller's Shlit'a opinion is that it is permitted to have them inside a shul also, when needed for the security or the safety of the attendants, and with the agreement of the leaders of the shul. However, the Rov recommends that they should be disconnected during Shabbos when possible.
On questions 828 and 2252 we wrote: Horav Shlomo Miller Shlit”a advised that in order to leave the cameras and recording equipment on during Shabbos, a random timer should be added in order to avoid this becoming a case of P'sik Reisha or certainty of committing a prohibition.
However, in our particular case it is similar to the walking in the street during Shabbos in our days, when one is constantly being taped from cameras in surrounding homes and stores and even from space, nevertheless, since one is not even aware or conscious of the melacha done, it is considered 'Misassek' or totally done without any conscious intention and awareness, and therefore permitted by Poskim.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. See question 3323 above. Someone is walking to his shul on Rosh Hashana or Yom Kippur and as he goes by an outdoor minyan or even a regular small minyan, they ask him to come in and complete the minyan; Does he have to join them?
A. Horav Shlomo Miller’s Shlit”'a opinion is that he should join until they can get someone else to replace him.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. If one has the choice to daven B'rov Am (large group of attendants) in a yeshiva or to help out a struggling minyan (where it is questionable if there are even ten davening), which is better?
A. On question 3319 regarding one living in a section of a town that has only a few minyanim. and happily davening in a shul that has a traditional Yeshivishe minyan, where he is also the Baal Tokea there during Elul for years. Then a new minyan of Baalei Teshuva began and they were urgently looking for someone to blow the shofar for them on Rosh Hashana. If they are unable to find anyone, does he have to abandon my great minyan and be their Baal Tokea. We wrote:
"Chashukei Chemed (Suka 41b) mentions a case of an American tourist who visited a town in the Soviet Union and was asked by the over a minyan of people there to leave with them his Tefillin. since the ones they had were all pasul and couldn't be replaced. In principle the tourist agreed to be mezake all those people, but he had a problem of not being able to put Tefillin one day during his travel back.
Horav Yitzchok Zilberstein Shlit'a provides different opinions is one has to loose even one mitzva for benefiting others with many.
Horav Shlomo Miller’s Shlit”'a opinion is that in that particular case it is commendable he attends that minyan of Baalei Teshuva, if he is unable to find someone else to blow the Shofar there."
However, in this particular case if there is no acceptable minyan available, he does not have to join them.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Is it correct to announce in shul this Shabbos - Parshas Ki Seitze that we are going to read the Parsha of Amalek, so people can pay attention and have in mind to comply with this Biblical mitzva. This is needed since this coming year has an extra month of Adar and there will be 13 months until Parshas Zachor is read, and that is over the proscribed time of 12 months for forgetting?
A. Poskim disagree. Chasam Sofer (E.H 1: 119) debates the issue, Halichos Eben Yisroel (2: 408) quotes Horav Y.Y. Fisher zt'l that indeed people should have intention to comply with the mitzva on this Shabbos as the Parsha is read.
Orchos Rabbenu (3 p.33) mentions something similar. While Mishne Halochos is quoted as saying that we do not announce publicly but privately the 'Medakdekim' or careful ones should indeed have that intention. That is the opinion of several other authorities.
Halichos Shlomo maintains that there is no need to be concerned since Poskim did not mention this Halacha at all.
Horav Shlomo Miller's Shlit'a opinion is similar.
(See question 2249 regarding a similar question on Parshas Parah)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
Q. If one buys a new Shofar does it need a certificate of Kashrut?
A. I quote 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 kashrut 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 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 articles in recent years about shofars made from molds using a combination of plastic ply fibers and leather glue. These “perfect shofars” look, sound and are priced just right, but are not kosher.
For many people shofars were traditionally imported from Morocco, but the new king pins are in China. No matter which country your shofar comes from, be certain it has a reliable hechsher physically attached to it certifying it to be kosher for use on Rosh Hashanah."
Horav Shlomo Miller’s Shlit”a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Can I use a very old shofar that has been in our shul for many years. Do I have to be concerned that it may not be kasher anymore?
A. Horav Shlomo Miller’s Shlit”a opinion is that you should bring it to a competent Rov and have it checked for cracks and physical punctures and deficiencies that may be disqualifying. See Following question.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. I would like to thank the Rabbi for setting up this shailes network that gives an accurate Halacha answer from Gedolim like Horav Miller Shlit'a to important shailes and also provides complete anonymity for the people asking them. Yasher Kochachem.
I live in a section of a town that has only a few minyanim. I happily daven in a shul that has a traditional Yeshivishe minyan, where I'm also the Baal Tokea there during Elul for years.
A new minyan of Baalei Teshuva began recently and they are urgently looking for someone to blow the shofar for them on Rosh Hashana. Since they are unable to find anyone, they are literally begging me to join them for Rosh Hashana. Do I have to abandon my great minyan and be their Baal Tokea?
A. Chashukei Chemed (Suka 41b) mentions a case of an American tourist who visited a town in the Soviet Union and was asked by the over a minyan of people there to leave with them his Tefillin. since the ones they had were all pasul and couldn't be replaced. In principle the tourist agreed to be mezake all those people, but he had a problem of not being able to put Tefillin one day during his travel back.
Horav Yitzchok Zilberstein Shlit'a provides different opinions is one has to loose even one mitzva for benefiting others with many.
Horav Shlomo Miller’s Shlit”'a opinion is that in our particular case it is commendable he attends that minyan of Baalei Teshuva, if he is unable to find someone else to blow the Shofar there.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Hello Rav, I am Baal Teshuva. I was told that since my grandparents have no frum descendants aside from me, that I should say Kaddish For them on their Yarhtzeit as long as my parents (who are alive) are okay with it. My question is: why would my parents not be okay with it? What is the concern exactly that a parent wouldn't want their child to be saying kaddish for someone else? Thank you. Kativa V'Chatima Tova!
A. The reason parents are careful not to have their children recite Kaddish while they are still alive. since it could be seen as a 'Ayin Horaa," and providing a symbol for unwanted things to be ready to come.
Horav Shlomo Miller’s Shlit”a opinion is that if the parents agree, he can recite the Kaddish for his grandparents.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Important Numbers
