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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2531 Your Earliest Convenience
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Q. If I am putting a certain percentage of my salary into an IRA or other retirement account and I won't be using the money for many years, when do I take maaser? Before I put it in? If I have to take maaser before I put it in, do I have to keep calculating every year how much it went up and taking maaser on that? Or can I put it into the account without maasering it and then just take the maaser when I take it out to spend it?
And I have the same question if I take a percentage of my salary to invest in stocks - do I take off maaser before I invest and again every year? or just at the end?
thank you
A. Horav Shlomo Miller's Shlit'a opinion is that in both cases, it is better and simpler to do the mitzva as soon as possible, and donate the maaser when the money is earned.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/7/2020 1:47 AM |
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# 2530 Feed The Dogs
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Q. Do you keep a mitzva when you buy a can of dog food that contains meat of neveilos and treifos, and you feed it to your dog? Is just feeding your pet a mitzva, especially when you give it the food before you eat?
A. Mechilta (Mishpotim) maintains that it is a mitzva to feed the treifa animals to the dogs. Minchas Chinuch (Mitzva 72) wonders why if it is a mitzva, it is not counted as such by the counters of the mitzvos.
Darkei Teshuva (Y.D. 29: 2) quotes some opinions that maintain it is an obligatory chiuv, while others rule it is only a reshus or a permitted act.
Horav Shlomo Miller's Shlit'a opinion is that following the accepted opinion, it is not a chiuv or a mitzva, just a voluntary reshus.
However, feeding the animals and pets, that depend on the owner for their food and feeding them before the owner eats, is indeed an obligatory mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/7/2020 1:39 AM |
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# 2529 A Dog's Chance
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Q. Although our pets are an important and uniting part of our family, should my more frum siblings and I try to have my parents give them up? Is there a musar or Daas Torah, problem in keeping them?
Or the fact that we feed them is a mitzva factor that is worth to keep?
A. On question 905 we wrote; In general, we find conflicting attitudes in regards to dogs in our tradition. Megaleh Amukos points out that the gimatria of “kelev ra’a” or bad dog is 322 same as the avoda zarah of Baal Tzefon. However, the numerical value of “kelev tov” or good dog equals Eliahu. This alludes to the aphorism (Bava Kama 60b) if the dogs yowl, the Angel of Death is entering the city, if they revel, Eliahu Hanovi is coming.
Rosh Simchosi (Vaero p. 462) quotes Mekubalim that maintain that regarding the singing of shira to Hashem, it is the “k'lavim dik'dusha” who sing shira and on whom the pasuk (Shemos 11: 7) says: “And to the Bnei Yisroel no dog will bark.” Yet, he also quotes the saying that the one who speaks lashon hora'a will reincarnate in a dog (see P'esachim 116a.)
We also find that the mechir kelev or monies obtained from a dog's sale, cannot be used for the purchase of a korban and this funds are comparable to the wages of a harlot. Adding to its discredit, is that the dog was punished because he was in the group of the three who continued cohabitation on Noach's Teva (Sanhedrin 108b.)
The Egyptians, like other monster oppressors and devil tyrants in history, used trained savage and ferocious dogs to watch over their prisoners and slaves, ready to tear them apart, and prevent their escape.
Historically, there is a strong traditional reluctance to dog ownership, because of the possible damage that they can inflict on others, reflecting also numerous negative sayings in the Talmud, Midrashim and Zohar.
An old Yidish adage says that if a Yid owns a dog, either the dog is not a dog or the Yid is not a Yid.
Then again Divrei Yosher (Sanhedrin p. 101} quotes the saying that “kelev” stands for “kulo lev,” he is all heart and totally bonds with his master to become man's best friend.
Dogs, have millennia-long history of close relations, unconditional loyalty, and companionship with humans, often down to their very last breath. They can be trained to save human lives, guide the blind and support the invalid, and offer essential friendship to the lonely elderly. They save the lives of the lost or buried in ruins and cave ins, detect explosives and prevent drug crime. They can sniff the presence of certain cancers and detect potentially dangerous rises and falls in sugar levels in people with diabetes. The list is indeed long.
To summarize, a dog is basically a reflection of his master and the values he cares for.
Horav Shlomo Miller's Shlit'a opinion is that maintaining a dog depends on the nature and training of the animal, and in the particular needs of the family or individual.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/7/2020 1:29 AM |
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# 2528 Refuse the Refuse?
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Q. Some other related questions. Our dogs share a large litter box with our cat. The box is usually cleaned four times a week and is placed in a corner of our family room, and does not usually have a bad smell. Can one say brochos or daven in that room? Does one have to cover the box every time? What happens bedieved if one already davened?
A. Shulchan Aruch (O.H. 79: 4-5), rules that one may daven next to the waste matter produced by animals, if it does not produce a distressing or bothersome smell.
Some Poskim are stringent even when there is no smell, as long as the refuse is still fresh. However, Eishel Avrohom , Avnei Choshen (p.. 410) and others (See Piskei Teshuvos ibid.) maintain that the tradition is to be lenient.
Horav Shlomo Miller's Shlit'a opinion is to be lenient when there is no smell. Cats usually cover their wate.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/7/2020 1:09 AM |
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# 2527 The Naked Truth
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Q. I'm a yeshiva bochur in a choshuve yeshiva, thanks to my Zaidy shlit'a. My parents are a bit liberal and we have two large male dogs at home that roam around at their will all over the place and also join us for meals, including Shabbos and Yom Tov.
My question is, since these dogs obviously show all their body parts, is there a problem saying a brocho or divrei Torah when facing them?
A. Talmud (Brochos 25b) rules that one may not read the shema in front of the nakedness of any human. However, it is permitted in front of an animal such as a donkey. (Pri Chodosh O.H. 75: 4, Pri Megodim 75: 1, Ben Ish Chai - P. Bo, et al). Rivavos Efraim (O.H. 5: 44) maintains that even lechatchila, on the onset, it is doubtful that one should be stringent.
Horav Shlomo Miller's Shlit'a opinion is to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/7/2020 1:05 AM |
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# 2526 Keep On Davening
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Q. Dear Rabbi,
I was distracted today (Rosh Chodesh Shvat), and right after kaddish before Musaf I started davening shmoneh esrei with my tfillin on. I said the first brocha all the ways until "Elokeinu", when I realized that I stil had my tfillin on! I wasn't sure whether it was better to continue davening with my tfillin on, so as to not be mafsik in the middle of shmone esrei, or to take off my tfillin at that point in time, and continue davening after my tfillin were removed. I decided to go with the latter option, as it also had the maileh of not being porush min ha tzibur. Was this the correct decision?
Furthermore, if the etzem reason for not wearing tfillin is because of "keser" during kedusha, would it have made more sense, mikur hadin, to finish private shmonei esrei, than take off tfilin?
Please advise!!
A. Horav Shlomo Miller's Shlit'a opinion is that one should not be mafsik, interrupt or disrupt the amida. Halacha considers a hefsek in shemone essrei as very severe and prejudicious, as Shulcha Aruch (O.H 104: 1) rules; that even if a King greets one while davening the amida, he should not interrupt and answer.
Although, one should indeed stop, if he is committing a sinful act during the amida, such as praying in an unclean place, davening musaf during Rosh Chodesh does not qualify as such.
(See also question 2397, regarding one that realizes during shemone ezreh, that he is wearing a hat that is not his own).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/7/2020 12:31 AM |
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# 2525 Made by the Maid
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Q. Our maid, without consulting us disconnected the cholent crock pot before she left after cleaning Friday night. On the morning when she returned, she again on her own, reconnected it again. Is it permitted to eat the cholent?
A. Horav Shlomo Miller's Shlit'a opinion is that although the cholent was already cooked and it is likely considered a maachol yovesh or dry food, and once cooked not usually subject to further bishul, that would still be a questionable reason to permit it. in this case.
However, it is still permitted. This is due to the maid reconnecting the crock pot mainly for her own sake. Either to avoid being scolded for having the cholent turning out cold, or since she may also be partaking from it as part of her meal.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/4/2020 2:37 PM |
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# 2524 A Stiff Drink
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Q. If someone has for the Shabbos night meal only one challa or non at all, can he beshas hadechak and in need, make kiddush on the mezonos (cakes, doughnuts, etc.) he is using for lechem mishne, (see question above), if no wine or other proper chamar medina drink is available?
A. Horav Shlomo Miller's Shlit'a opinion is that if one eats a proper amount of kevias seuda of mezonos, besides complying with the lechem mishna requirement, he can also recite kiddush on the available mezonos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/4/2020 2:26 PM |
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# 2523 Let Them Eat Cake
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Q. When traveling we realized that for the Shabbos day meal we only had one challa. Can one in such a case use a cake or doughnut as the adjoining lechem mishna?
A. Horav Shlomo Miller's Shlit'a opinion is that if one eats a proper amount of kevias seuda of mezonos he complies with lechem mishna (See similar opinions in Shaarei Teshuva 274: 2, Kaf Hachaim ibid. 6, Ketzos Hashulchan 82: 5, etc.). In this case placing that amount of mezonos next to the challa can be regarded as lechem mishna.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/4/2020 2:25 PM |
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# 2522 Still Immersed in the Immersion Question
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Q. Thank you for answering (question 2510). Re the last paragraph, my question was concerning fancy glass or metal dishes that are definitely meant to be reused. Can one eat directly from them if such a platter was sent for a simcha? Does it make a difference if it is considered a serving dish rather than an individual eating dish?
A. Horav Shlomo Miller's Shlit'a opinion is that although these utensils are fancy glass or metal dishes that are definitely meant to be reused, since you are only using them now to take and eat the food already on them, this first time you use them, they do not require tevila.
However, since they were already immersed in a questionable tevila at the store, (see question 2510), for future use. you should immerse them without a brocho or together with others that do require a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/4/2020 1:40 PM |
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# 2521 Parevenu?
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Q. Good afternoon Rabbi. I saw this (see attached picture) in the grocery store and I was thinking, I could make Kosher cheeseburgers.
Is there any prohibition to do this? (Attached is an image of a package of Beyond Burger, containing plant - based burgers produced by Beyond Meat).
A. Before considering the use of this vegetable based meat substitute with cheese, one must firstly ascertain that it is a kosher-pareve certified product.
On question 1223 regarding kosher cultured meat, that the Horav Shlomo Miller Shlit'a considers pareve, and why is there no prohibition of ma’aris ayin? (wrong appearances), we wrote:
"Horav Shlomo Miller’s Shlit”a opinion is that indeed there is a valid concern for ma’aras ayin.
However, once this meat has been properly marked and advertised as being “cultured and therefore pareve,” there is no more reason to prohibit it, than there is in the case of kosher pareve milk or soya vegetarian sausages." (Or kosher margarine or pepperoni pizza).
The Rov mentioned that although the above is permitted in principle, one should put effort on achieving kedusha and holiness, by abstaining from unnecessary and peculiar eating pleasures.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/31/2020 3:23 PM |
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# 2520 An Open Book to Forgetfulness
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Q. I have seen that when some people stop learning in the beis hamedresh to go temporarily outside, they turn the sefer being learned around, so the upside now faces the top of the table, is that proper?
Others use another closed sefer and place it on top of the exposed written text being learned, in order to cover it, is that correct?
A. Shach and Taz (Y.D. 277: 1) quote Bach and Yerushalmi Megila, that the one who stops learning and goes to another room, leaving an open sefer, will forget his learning. They quote Cabbala sources which teach, that an angel named Shed (the first letters of Shomer Dafim or the one watching over the Torah pages), will become empowered and make the one who so behaves forget the Torah he has learned.
The above is based on Shulchan Aruch (Y.D. 277: 1) which rules that if after writing a page of a Sefer Torah, if the ink is wet, to avoid dust falling on the wet letters while they dry, one should avoid turning around that page around, as this is considered disrespectful and derech bizayon. One should rather leave the wet page up and cover it with a hanging cloth until it dries.
Mishna Berura (154: 31) advises not to use another sefer to cover the first open one.
Horav Shlomo Miller's Shlit'a opinion is that one leaving temporarily the room should indeed not maintain the sefer being learned open. He should close it (he may leave a page mark to find the place).
If need be, to keep his seat from being taken by others, he may just leave the book cover open.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/31/2020 9:44 AM |
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# 2519 Siyum Partners in Torah
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Q. We are celebrating an important Siyum Hashas for our group of lerners in a few days. We have invited a large crowd to a catered seuda that is also a fundraising event essential for our shul.
Sadly l'a our Maggid Shiur became severely ill and will not be able to attend. We chose the most and best learned attendant to the shiur to perform the siyum in his place. The shaila is that not he or anyone else has learned the totality of Shas, besides the Maggid Shiur. Can we make now a siyum when no one can claim to have learned it all by himself? Likely all together yes, but how can one stand up and say "As I have finished ...?" Moving the siyum at this late stage is not an option.
A. On question 195 regarding a fleishig siyum on the Nine Days, if each one in the group learned only a few dafim leiluy nishmas a friend and then they joined for the siyum, We wrote: "The source for celebrating the conclusion of the study of a tractate of the Talmud is found on Talmud Shabbat (118b): Abaye said: “May I be rewarded for that when I saw that a disciple had completed a tractate, I made it a festive day for the scholars”. I would seem from this saying that we are considering the study of an entire tractate by at least one individual, although many may be learning together. Igrois Moishe (O.H. 1:157) proving why we may do a siyum banquet on the termination of a mitzva that involves a lengthy time span, quotes the Talmud and Rashbam in Baba Basra (121). It mentions that the 15 day of Av was considered a day of rejoicing, as it marked the conclusion of the cutting of the wood needed for the altar. Igrois Moishe explains that it was not made a compulsory day of celebration or an occasion that requires a seudas mitzva, since no single individual cut the whole wood supply required, rather it was done by many.
Horav Shlomo Miller’s Shlit”a opinion is that indeed, we require at least one individual to complete the whole tractate, and then the many who are friends or related acquaintances, may join for the seudas mitzvah."
On the present question, Horav Shlomo Millers Shlit'a opinion is that although there may not be an obligation to make a siyum, one may still celebrate the Siyum Hashas, even if none have learned the complete Shas, since they are all partners in one single mitzva and endeavor. It is similar indeed to the conclusion of the cutting of the wood needed for the altar done by many, that was declared a Tom Tov. Additionally, it is very likely that at least one of the participants finished a complete tractate of the Talmud.
The Rov added that when the learners put indeed all their effort and exert themselves to come to a daf for over seven years, they do became one unit and it may indeed counted as if all of them have together finished Shas, which may not be the case regarding a siyum on the Nine Days, if each one in the group learned only a few dafim for being able to eat a fleishig meal.
The Rov recommended that the nusach of the words at the siyum should be said in plural, including all the learners.
Also public recognition should be given to the Magid Shiur, who may be watching it from his location. Additionally, Tehilim and a mi sheberach should be recited by all, for his refuah shleima
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/31/2020 9:35 AM |
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# 2518 Pull Down a Chair?
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Q. Does a son inherit the seat acquired by his father, or assigned to him as a tribute to his eminence, after the death of his father? (See question 2517 above).
A. Poskim explain that the Shulchan Aruch (Y.D. 240: 2), seems to infer that calling one's father by his first name, is prohibited even after his demise. However, seating on his seat is permitted after a father's death. (R' Ch. Plagee in Chaim Beyad Y.D. 125: 48, Miyaam Hachalacha 2: 20).
Horav Shlomo Miller's Shlit'a opinion is that as far as the seat acquired by his father is concerned. it will mainly depend on the conditions and stipulations that normally the shul maintains for seat acquisitions.
Regarding the seat assigned to his father as a tribute to his eminence as a Talmid Chacham or as a tribute to his distinction in any other areas, it will depend if indeed the son fulfills similarly those same conditions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/30/2020 12:55 PM |
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# 2517 On The edge of Your Seat
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Q. Is it permitted for a son to seat himself on the place assigned to or acquired by his father in shul, when the father is not attending?
A. Talmud (Kidushun 31b) and Shulchan Aruch (Y.D. 240: 2) rule that a son should not seat on his father's place, as part of the mitzva of fearing and honoring one's father.
Binyan Olam (Y.D. 47) maintains that the above depends on the reason why this particular seat was assigned to the father. If it was acquired by him via the payment of a fee, the son may also use it.
However, if it was allotted to the farther as an honor to his eminence as a Talmid Chacham or as a tribute to his distinction in any other areas, the son should not use that seat.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/30/2020 12:52 PM |
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# 2516 A Mohel "Mit a Farmachten Moil"
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Q. Could an onen (one who lost a close relative, before burial) be the mohel at a bris, if no one else is available?
A. Chassam Soffer (C.M. 39) maintains that if the body of the deceased has already been transferred to the Chevra Kaddisha, it is permitted if no one else is available and the burial cannot be done before.
Yehuda Yaaleh (356), writes that in such a case the father or the sandak should recite the needed brochos.
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 1/30/2020 12:39 PM |
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# 2515 Figure that Speech
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Q. Can an onen (one who lost a close relative, before burial) partake at the seuda (meal) of the bris of his grandchild? If yes can he be asked to speak publicly. (See question 2514 above).
A. Horav Shlomo Miller's opinion is that although an onen in principle can eat a meal with others, he should abstain from attending a happy celebration as in the case of a seudas simcha fpr a bris, where he is bound to be greeted and saluted with expressions of joy and mazal tov.
He should also not speak at the seuda even if he just enters for delivering his words or in the shul after the bris, since he is prohibited from learning and teaching divrei Torah. This applies even when the body of the deceased has already been transferred to the Chevra Kaddisha, (See Shulchan Aruch Y.D. 341: 1).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/30/2020 12:37 PM |
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# 2514 A Sad State of Fair
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Q. Can an onen (one who lost a close relative, before burial) be a sandak at the bris of a grandchild?
A. Chidushim Uviurim (11) maintains that if the body of the deceased has already been transferred to the Chevra Kaddisha, it is permitted. (See also Mourning in Halacha 5: 46).
Horav Shlomo Miller's Shlit'a opinion is similar. The Rov added that the onen should depart after the bris and not stay to be greeted with mazal tovs and brochos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/30/2020 12:34 PM |
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# 2513 A Shaila In Hot Water?
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Q. Is it permitted during Shabbos to open or increase the water dripping into a humidifier connected to the heating furnace. The warm air rushes by a metal net or mesh, that spreads the droplets of water into the air exiting the furnace and it evaporates into it. The temperature of the air at that point is less than 40 C. Is this allowed?
Is it permitted to add water to the tank of a cold-water room humidifier, that has some water but needs more to keep working the whole day?
A. Horav Shlomo Miller's Shlit'a opinion is that in regard to adding water to the tank of a cold-water room humidifier, in case of need it is permitted, since it is already working and no bishul or cooking of the water is involved.
However, regarding the humidifier units connected and feeding moisture to a hot air furnace, although some furnaces at some points of their heating cycle may indeed be forcing air that is bellow 40 C at the area next to the humidifier, most heating units are way above that temperature when close to the ignited area and usually the humidifier unit is adjacent. Therefore, the Rov maintains that during Shabbos no changes should be done to the amount of water entering the unit. Nevertheless, it is permitted during Yom Tov.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/24/2020 3:33 PM |
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# 2512 Add And Adapt Adam?
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Q. We are B'H a baal teshuva family, and Hashem just graced us with a baby boy. We want to know if we can give the name of a dear deceased grandfather named Adam to our newborn. Adam was always of great help to us and we want to honor his memory. Is that uncommon name permitted?
A. Mabit (Teshuvos 1: 276) maintains that on the onset, one should not use names of individuals that were alive before Avrohom Avinu, for naming a child. The above would include Adam and Noach. (See Pischei Teshuvos 265: 6).
However, Birkei Yosef (Y.D. 265: 10) quoting Knessess Hagedola, questions that ruling, since we find Sages that were named with those ancient names, such as Binyamin bar Yefes (Brochos 33a) or Akavia ben Mahalalel (Avos 3: 1).
However, Teshuvos Vehanhogos (1: 605), writes that he never heard of one being called Adam, although the name of his wife Chava is common. He deduces that there must be a valid reason why.
He adds, that if the name is given to honor a deceased relative and not in the name of a Biblical personage, it is permitted. He writes that some choose a name that is mentioned in the current weekly parsha, such as Noach. (This name is more common than Adam).
Horav Shlomo Miller's Shlit'a opinion is that it is permitted. The Rov quoted the example of Adam Baal Shem of Rofshitz, the teacher of the Baal Shem Tov and originator of the Chassidik movement. (See Meditation and Kabbala by Rav A. Kaplan).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/23/2020 11:54 PM |
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Important Numbers
