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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2551 No Straps Attached?
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Q. The straps of my tefilin are only about ten years old. On the tefilin shel yad, at the top place, where it ties over the biceps and goes around the loop of the kesher, since I place them tight, the strap has shrunk a bit. Is the retzua still kosher? Even if it still has the right width, the fact that when I tie it on the arm, it is all bent and curved by the loop, is that acceptable?
A. The minimum width of retzuos is about 11mm according to the Chazon Ish (Kuntres HaShiurim 7), and about 10mm according to Rav Chaim Noeh (Shiurei Torah p.274: 37).
Horav Shlomo Miller's Shlit'a opinion is that if the retzua meets the size standard at the loop kesher, the fact that it bends is the natural and common way of securing it, and is acceptable.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/23/2020 10:36 PM |
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# 2550 The Branch of Olives
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Q, We are learning about eating olives at the Daf. Is it true that the detrimental eating of olives that makes one forget his learning, does not apply to someone who is a Talmid Chcham? (It was so mentioned in our shiur).
A. On question 452 regarding the eating of olives, we wrote: "Talmud (Horayos 13b) teaches that five things cause forgetting the Torah one has learned; one of them is eating olives regularly.
Poiskim differ whether this is an actual prohibition (Divrei Malkiel 4: 1, Hisorerus Teshuvo 367, Lehoros Nossan 1: 59. See Piskey Teshuvos 170: 18) or if it is only good advice and a recommendation (Yabia Omer Y.D. 3: 8 :4, Sefer Hazikaron – Siach Hassode, introd.)
Many Poiskim opine that the Talmud is only referring to raw or fresh olives not the ones that have been pickled or salted (Mor Uk’tzio 170, Kaf Hachaim 157: 27 et. al.) Others maintain that adding olive oil (which is beneficial for memory) to the olives, removes their detrimental effect (Shalmas Chaim 501), However, Sefer Hazikaron (11) disagrees. How much oil should be added? Halichos Shlomo (Tefiloh 2, note 103) mentions even a very small amount others disagree. Some suggest immersing them in olive oil (Shemiras Hanefesh, notes), others sustain that it does not help (Oisrei Laggefen p. 347)
What exactly qualifies as being “roggil” or regular is also in dispute. Sefer Hazikaron (p. 10) maintains that even eating olives once in thirty days meets the criteria, (as in Brochos 40a – on eating lentils). Others (Vein Lomo Michshol p. 345) argue that “roggil” is every day (as in Brochos 6b – on attending shul). Maim Chaim (O.H. 190) rules that even eating olives every day if the amounts are small, is not called being regular. There is also one opinion that asserts that only black olives can cause forgetting not the green ones (Toras Yaakov 3, quoting Avrohom Ezkor)
Finally, the Arizal (quoted in Kaf Ha’Chayim 24:43) writes that olives cause amei haaretz to forget, but if one eats them with the right kavanah or intention, on the contrary they help one to remember. We should intend ‘Kel Elokim Matzpatz’, which has the same Gematriya (417) as zayis, and this intention counters the forgetting power of olives
Horav Shlomo Miller’s Shlit”a opinion is that there is no prohibition on eating olives and “roggil” could be even less than thirty days."
We can add to the above that Sefer Hazikaron (Siach Hassodeh 2: 11) quotes from Mogen Avrohom (170: 19), similarly to the above in the name of the Arizal. He mentions that all the Tanaim and Amoraim that consumed olives, did so with the right kavanah and intention, and therefore, on the contrary it helped them remember.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 11:13 PM |
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# 2549 Bless The Hostess?
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Q. When a guest is reciting during Birchat Hamazon after a meal the blessing for his host, should he not include the hostess also? Why is she is not usually included in the established different nuschaos or versions? (See first question above.
A. In many sidurim the Horachamon does mention also the baalas habbais or hostess. In the longer version mentioned in the Talmud (Brochos 46: 1 - see question above), the hostess is not recorded, but it may well be because she is mostly included when naming her husband, since we rule "ishto kegufo," or a wife is alike her husband.
Horav Shlomo Miller's Shlit'a opinion is that the baalas habais is not mentioned in the Horachamon's Talmudic version, due to the Halacha that whatever belongs to the wife, is usually the property of the husband, so she is literally not the "baalas habais." Besides in those days one husband could have many wives.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 11:03 PM |
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# 2548 A Very Blessed Trip
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Q. When someone is staying in a Jewish hotel or traveling El Al, should one say the blessing for the host after eating and reciting Birchat Hamazon?
A. Mishna Berura (193: 27) rules that one who recites birchas hamazon at a Gentiles house should say; Horachamon - The Merciful should send us many brochos in our ways and our stays forever. He may also say; Horachamon - should bless the baal habais - referring to the provider of the meal.
Chashukei Chemed (Brochos 46a) rules that the same applies to one traveling by plane. He quotes Horav Eliashiv Zt"l, that even one paying for his meal, should bless the provider, since without their help to provide a kosher meal, they would go hungry.
Horav Shlomo Miller's Shlit'a opinion is that it is proper to say the Horachamon. However, when only the food providers or caterers are Jewish, (as is common in Pesach Hotels), one should mention in the blessing instead of "baal habbais" or the owner of the facility, the term "baal hamazom" or the food provider.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 11:02 PM |
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# 2547 The Place of Honor
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Q. (Re- question 2546 above). Where is the correct place for the guest to recite the blessing honoring and thanking his host after the meal, during Birchat Hamazon?
A. As mentioned above, there are two established versions of the bracha for the host. Even Haozel (H. Brochos 2: 7), deduces from the Rambam's wording, that it is an extension of the fourth blessing of benching and should be added at the end of it, without answering amen in-between or reciting then other horachamons. A similar ruling is mentioned in the Mibeis Levy Haggada, quoting the Brisker Rov zt'l, and by Ze Hashulchan (201: 1).
However, Machzor Vitri (p. 52), Tzror Hachaim, Kol Bo, and others, place this brocho at the end of the horachamons.
Horav Shlomo Miller's Shlit'a opinion is that one should maintain the minhagim and inherited traditions of his family.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 10:59 PM |
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# 2546 Thank G-d For Small Blessings
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Q. Why is it that only some of the guest bother to bless their hosts at the end of a Shabbat or other meal, with the extended bracha mentioned in the Gemara, and they say only a short Horachaman, mentioned in sidurim by Birchat Hamazon?
A. Shulchan Aruch (O.H. 201: 1) rules that one of the guest should be asked to lead birchas hamazon and quotes the full long blessing mentioned in the Talmud (Brochos 46: 1). Mishna Berura (ibid. 5) cites Lechem Chamudos as wondering why indeed we have changed and only recite an abbreviated version in the horachamons. Siddur Yaavetz also questions the above and strongly recommends to recite the Talmudical extended blessing, since every single word in it, carries a very profound and significant meaning. His opinion is echoed by Ze Hashulchan (201: 1) and others. It seems to be the accepted minhag of many Sephardic communities.
However, Sholchan Hatahor (ibid.: 3) sponsors bedieved, the ones who rely on the short horachamon version. Aruch Hashulchan (ibid.: 3) maintains that it is different in our days, when everyone recites the blessing after the meals by his own, and don't comply by just listening to the selected guest leading the services.
Horav Shlomo Miller's Shlit'a opinion is that one may follow the established tradition of many generations to recite the short version only.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 10:57 PM |
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#2545 Thanks But No Thanks
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Q. A gabay goes around the shul with a pushka during pesukei dezimara (by Vaiborech Dovid) to collect tzedaka for the shul. He often says yasher koach or thank you to the givers and he argues that it is not a hefsek or interruption,since he is only responding to their giving. Is that permitted?
A. Shulchan Aruch (O.H. 51: 5) rules that in the middle of the psalms of pesukei dezimra it is prohibited to greet someone deserving to be honored, but it is permitted to answer to that person, when he greeted us.
However, Horav Shlomo Miller's Shlit'a opinion is that thanking for a donation received, is not considered to be a response to a salute. (The Rabbi should explain this Halacha in his teachings, so the people will not expect a thank you then).
The Rov added that the gabay may attach a noticeable thank-you note to the pushka and point to it if necessary.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 10:18 PM |
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# 2544 Make a Name for Yourself
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Q. When reciting a mi sheberach for a sick person, we usually quote his mothers name. If he is a Cohen or a Levy, should the gabay say Hacohen or Halevy after his name or after the mothers name, as we usually do with the father?
A. On question 424 we quoted "Birkey Yosef (Y.D. 240: 4) who rules that when praying on behalf of one’s father or Rebbe, he should omit mentioning titles of honor. As Shlomo said when talking to Hashem; “David my father” and Elisha expressed: “the G-d of Eliahu”. The reason is that in front of Hashem we can only be humble. Uriah, he adds, was considered rebellious when he mentioned; “my master Yoav” in the presence of King David. A similar position is quoted in Minchas Chinuch (257: 12) in the name of Maavar Yabok.
Horav Shlomo Miler’s Shlit”a opinion is that you don’t have to mention in a Mi Sheverach the fact that the sick individual, is a cohen or levy."
However, the Rov added that in places where they do mention cohen or levy, this title should be mentioned before the mother's name.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 10:16 PM |
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# 2543 Tefilah Multitasking
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Q. Re - above question (2542). When repeating the amida, Halacha requires that we must have at least nine people listening to the shaliach tzibur and answering amen to his brochos., otherwise the blessing may be in vain and prohibited. How much is the minimum of attention needed to comply with the requirement of listening to the shaliach tzibur when the repetition of the amida is recited?
A. Some have argued that even when not consciously paying full attention to every word recited in the repetition of the amida, since the intention in principle is there and just the mind wanders off, as is most common in our days, one may still comply.
The argument follows the fact that we do many activities, and some of them where our attention is most crucial, such as driving fast a car for hours on a highway, without actually placing all of our attention constantly on the act.
However, Horav Shlomo Miller's Shlit'a opinion is that the subconscious attention may be effective when one is doing an act, such as reading the megilah or complying with another mitzva activity. But when the activity is just listening, as in chazoras hashatz, full conscious attention is required.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/17/2020 11:23 PM |
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# 2542 Are You Really Listening?
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Q. When repeating the amida, Halacha requires that we must have at least nine people listening to the shaliach tzibur and answering amen to his brochos. Since in our days it is unusual for someone to maintain constant attention that long, should the shaliach tzibur, better have in mind to daven a tefilas nedavah or an added voluntary amida when repeating aloud the shemone essre, especially when the minyan is exact or small?
A. Shulchan Aruch (O.H. 124: 4) rules that when the shaliach tzibur repeats the amida, the present should be silent while paying attention to the brochos being recited and answering amen to them. If there are no nine people listening, it is close to consider the blessings as recited in vain.
Mishna Berura (ibid. 17- 18) maintains that one should not recite other tefilos or learn at that time, but carefully listen to the complete brocho being recited. When not enough are listening, he quotes Shulchan Shleima, that suggests the shaliach tzibur making by his own a condition that if nine are not listening, his amida repetition should be an added voluntary amida.
Since the Shulchan Aruch (55) ruled that if there were ten present at the very beginning of the amida and then some left, one may continue the repetition, some Poskim argue that after the fact, if nine listen just to the first brocho, or at least to the beginning of that brocho, it is only close to being a blessing in vain. However, if no six individuals are paying attention, when repeating the rest, it would certainly be in vain. (Pischei Teshuva, Igros Moshe 4: 19).
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/17/2020 11:20 PM |
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# 2541 Enjoy At The Right Time
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Q. Does the principle of choosing to make a brocho on "choviv" or the items one likes, apply to all foods being served? Would that mean that one should make the required brocho on the dessert one specially likes if already on the table, before the rest of the meal?
A. Shulchan Aruch (O.H. 211: 1) maintains that it applies to all foods, however, when the brochos are different, conflicting opinions are presented by the Poskim.
Mishna Berura (ibid, 1) writes that choviv applies to the foods one is interested to eat at that time and are also present at the table and not to foods that one does not desire to eat now, or that will be served later on during the meal.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/17/2020 1:13 PM |
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# 2540 With Pleasure
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Q. When eating two different fruits of the same brocho and status, you are supposed to say the brocho on the "choviv" or the most liked one. Does that mean just pleasant because of its good taste, or does that include you wanting to honor the one who gave you that fruit?
A. Chashukei Chemed (Brochos 39a) deals with a similar question, when the fruit was prepared by a daughter one appreciates, he indicates that it is also considered choviv. He quotes Horav Eliashiv zt'l, that preference should be given as choviv also to food received from a tzadik, that one greatly appreciates. However. he debates when the preferred flavor contradicts the more emotional feelings, which is the one to choose to recite the brocho on.
Piskei Teshuvos (211: 1: n. 2) mentions that when eating at the table of a Godol or great Sage, one should select as choviv, what that great personality chooses.
Horav Shlomo Miller's Shlit'a opinion is that the choviv priority, refers only to the actual taste of the food being consumed, and not to other emotional feelings and considerations.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/17/2020 1:11 PM |
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# 2539 A Song in Your Heart
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Q. I recently became interested in becoming a baal tshuva. I was invited by some religious friends from college, to come and join them in the learning of Torah at a close by yeshiva. It was my first time and I was very surprised to watch the students sway back and forth, and sing aloud while they were studying the books. Is it really correct to learn the Holy Torah while singing or carrying a tune? It seems to me so sacrilegious and irreverent!"
A. We indeed find contradicting statements in regard to Torah and music. The Talmud (Sotah 35a) teaches that King David was castigated because he named the words of the Torah "zemiros" or songs, as the verse reads "Zemiros hoyu li chukecho," "Your statutes were like songs to me." (Tehilim 119: 54). Yet we find that the Talmud (Megilla 32a) also asserts that the one that reads the Torah without a tune and learns it without a song, is considered as having been given "statutes that were not good." (Yechezkel 20: 25). Moreover, even the Torah calls itself a "Shirah" or song, as the last of all mitzvos reads: "Write for yourselves this song."
We do find extensively the use and importance of music and songs especially in the Beis Hamikdash. The Leviim would sing songs, accompanied by instrumental music, during the service. Therefore, we must try to understand the basic meaning and significance of songs and music. Firstly, we must clarify the following; does the Torah consider the essence and good value of music, as something that can effect and incite good feelings and thoughts in people, and is necessary mainly because of the results it creates. Or maybe, songs and music are intrinsically and fundamentally propitious and auspicious. It is important by itself. When the Shulchan Aruch rules that a baal tefilah directing the services should preferably have a good voice, is it because of its own inherent and elemental value and importance or because of the awakening and arousal of spiritual intentions in the ones who listen to him?
P'aas Hashulchan in his introduction quoting the Vilner Gaon, explains the inherent greatness and power that music has. He mentions that most of the secrets of the Torah and the Zohar, cannot be understood without comprehending the wisdom of music. Music is a most basic and important pillar and part of the Seven Branches of Wisdom, and imparts understanding to all of them.
Meforshim explain the difference between zemer or music and shira which is music accompanied by words. (See Rav Shimshon R. Hirsh in parshas Beshalach, Pachad Yitzchak - Shavuos 18). It is possible that Dovid Hamelech was punished because he called the Torah just a "zemer." He did not grant then the Torah the full power of zemer, the ultimate extent and possibility of "shira" and song.
Rabbi A. Bartfeld
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Posted 2/12/2020 6:48 PM |
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# 2538 Clearing Made Clear
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Q. An elderly patient with prostate cancer not uncommon at that stage of life, is presented by his doctors with two equal choices for treatment; one is surgical removal of the gland and the other is clearing the tumor by radiation. Is there an Halachic preference to one of those treatment?
A. There is an ample Halachic background on the surgical removal of the prostate as affecting the prohibition of "Lo yavo pezu'a dako ukerus shafchah bekehal haShem. (One with wounded testicles or severed member shall not enter into the assembly of Hashem." (Devorim 23: 2). See Otzar Haposkim 12: 257: 58 for a detailed exposition of the different cases, possibilities and the different Poskim's opinions involved.
Horav Shlomo Miller's Shlit'a opinion is that although, there are permitted surgical procedures, if all options are basically equal, it is better when possible to avoid this surgery.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/12/2020 6:46 PM |
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# 2537 Help Is Here
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Q. Thank you very much. Just to clarify, if I take off maaser when I earn the money as you pasken, and then I invest it in stocks or put in an IRA, do I then calculate the maaser yearly - or just when I sell the stocks/take money out of the IRA?
thank you again for your help
A. What Horav Shlomo Miller Shkit'a advised, was to give the maaser tzedaka money to the intended proper recipients now, and not to invest it. As our Sages teach; a mitzva that comes to your hand, do not delay it.
When you iy"H retire, and you begin collecting also the interest earned from your IRA, you may then give also maaser from those monies earned.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/11/2020 9:52 PM |
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# 2536 A Gentile's Expiration
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Q. On question above (if a Cohen physician that unintentionally ended the life of a patient, can continue reciting Birchas Cohanim), does it matter if the patient was not Jewish?
A. Pri Megodim (E"A 128; 51) mentions that it applies even to Gentiles, since Mechilta (Mishpotim) maintains that capital punishment bidei shamaim, or by the hands of heaven, also applies.
However Maamar Mordechai (128: 43) quotes from Perisha, that inasmuch as the pasuk "Your hands are full of blood," which is the source for this halacha, deals with the Jewish nation, it therefore only applies to them, and not to Gentiles, even if when they keep the Seven Noachide Commandments.
Tzitz Eliezer (14: 60) similarly rules that this restriction does not apply when the patient was a Gentile.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/11/2020 9:43 PM |
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# 2535 A Blessed Death?
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Q. A physician who is also a Cohen and learns the Daf, recently became aware that a Cohen whose hands have spilled blood can not rise them and perform Birchas Cohanim. He is wondering with honesty about himself. He has been always recognized, throughout a long successful medical history, as highly dedicated to save lives and to be very careful not to render any mistaken decisions and prognoses. However, reality is that it is almost impossible that unwittingly and inadvertently some misguided procedures might have happened, that likely shortened the life of a patient. He questions whether he should continue reciting Birchas Cohanim?
A. Shulchan Aruch (O.H. 128: 35) rules that the abstention of Birchas Cohanim applies even if the death occurred beshogeg and unintentionally, and even if one makes teshuva. However, Rema (ibid.) maintains that our tradition is to be lenient after teshuva, Biur Halacha (d'h Afilu) opines that if the slaying was intentional even after teshuva, the Cohen should abstain from Birchas Cohanim.
The Shulchan Aruch (ibid. 36) also is lenient if a child dies after the bris mila. Mishna Berura (132) explains that the mohel certainly intended for the mitzva, and was not negligent.
Horav Shlomo Miller Shlit'a pointed to Talmud (Kidushin 24b and Shulchan Aruch Y.D. 267: 36), regarding a medic setting free his servant by blinding his eye that intention is required.
The Rov's opinion is that since intention was always for the mitzva of helping and healing his patients, even if unintentional and unexpected mistakes were done, he can continue blessing Birchas Cohanim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/11/2020 9:38 PM |
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# 2534 Be a Party to the Party?
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Q. The seuda - meal offered after the chalaka or the traditional cutting of the hair when a boy becomes three years old, is it considered to be a seudas mitzva? (for the purpose of the effort in attending and washing hands or eating meat during the Nine Days).
A. Maharam Brisk (2: 98) and others maintain that the meal is similar to the seuda of a bris. Other Poskim also opine that one should celebrate the event with a festive meal (Sdei Chemed - Beis Haknesses 10, Kesser Shem Tov (1, 690), Even Sapir 2: 47, and others). One of the main reasons is that it is an occasion dedicated to the chinuch of a child.
Shaarei Teshuva (531: 7) recommends one should wait until Lag Baomer, to increase the simcha with the joy of that day.
Horav Shlomo Miller's Shlit'a opinion is that it depend on the minhogim and traditions of each family and congregation, but it is certainly recommended to say divrei Torah at the occasion or making a siyum when possible.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/9/2020 2:53 PM |
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# 2533 Cutting Off Some Cutters
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Q. Is it permitted for women to also cut a bit of the hair of a boy when he becomes three years old?
Is it correct, what many do after the chalaka, that they take the child to a non-Jewish barber and he finishes professionally the hair cut?
Does one have to wash hands three times, after cutting some of the hair?
A. Shaarei Yerushalaim, Nitei Gavriel (7: 3) and others write that the minhag is to invite Rabbonim, elders and grandparents to take part in the hair cutting and in giving their blessings to the child.
The mother and other women traditionally also take part in the hair cutting ceremony. However, Horav Shlomo Miller Shlit'a recommends that it should be done with modesty, as a separate group.
Although, one is normally permitted to use the services of a Gentile barber (Shulchan Aruch Y.D. 156:1), however, Kaf Hachaim (260: 13), Nitei Gavriel (ibid. 7) and others assert that in this special first hair cutting a Jewish Shomer Torah barber should be engaged.
In regard if one has to wash hands three times, after cutting some of the hair, see question 460.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 2/9/2020 2:47 PM |
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# 2532 The Barbershul?
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Q. Is it proper to the chalaka or the traditional cutting of the hair when a boy becomes three years old in a shul?
A. Poskim disagree. Some maintain it is permitted, since it is an important mitzva of chinuch for the child. (Sdei Chemed - Beis Haknesses 10, Shulchan Gavoa 531, Even Sapir 2: 47, et al).
Others prohibit as they consider it to be an indecorous act for the honor of the shul. (Meoros Nossan 112 - quoting Meiri Brochos 61, Chino Dechaye 55, Lev Chaim 2: 172, and others). They compare it to the hair shaving of a nozir at the gate of the Ohel Moed, that the Talmud (Nozir 45a) defines as "derech bizayon" or unbecoming.
Horav Shlomo Miller's Shlit'a opinion is that chalaka as any other cutting of the hair, should not be done in shul.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/8/2020 10:34 PM |
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Important Numbers
