Re - question 1640 in regards to someone who became a diabetic and cannot fast anymore reciting Aneinu, we wrote that Horav Shlomo Miller’s Shlit’a opinion is that one can still say Aneinu, but omit the phrase “beyom tzom taanisenu.
Q. In that case, may I also get an Aliyah on a Ta'anis?
A. Horav Shlomo Miller’s Shlit’a opinion is that one that does not fast should not be called to the Torah as the Mishna Berura (566: 21) rules. And even if he is the only cohen he should exit at that time. The fact that one can recite Aneinu when omitting “beyom tzom taanisenu,” is because it is only an elaboration and expansion to a tefila, that one may voluntarily add when true. (See similar opinion in Piskei Teshuvos (566: n. 28).
The Rov commented that you may get an aliya on a taanis during shacharis, but try to daven early and be still fasting.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Is there a prohibition on listening, reading or repeating news that may be fake?
A. Horav Shlomo Miller’s Shlit’a opinion is that besides the inherent prohibition of wasting time that could better be used in Torah learning and performing mitzvos, one may incur in the proscription of distancing oneself from sheker or falsehood. When repeating them one may also transgress on the prohibitions of lashon horah and rechilus. And when reading or listening to them one may be violating the laws of accepting lashon harah as well as encouraging others to do wrong.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Are Gentiles included in the speaking lashon horah prohibition?
A. Horav Shlomo Miller’s Shlit’a opinion is that Gentiles are not included in the speaking lashon horah prohibitions, since these proscriptions are not part of the seven Noahide Mitzvos. (Sanhedrin 56a). However, when the lashon horah causes damage or harm to others, as it often does, it would be included in the Noahide mitzva of not stealing from and harming others.
Poskim disagree the exact definition and nature of the mitzva of dinim or carrying out justice. It definitely includes a requirement that Gentile societies establish courts and prosecute those who violate the Noahide laws (Tosefta, Avodah Zarah 9:4; Rambam, Hilchos Melachim 9:14). Ramban (Bereishis 34:13) contends that the mitzva of dinim also prohibits injuring or abusing others or damaging their property.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Can one speak lashon horah on a Gentile? If not, can you speak on a Gentile if he also speaks lashon horah on others?
A. Although the Chofetz Chaim in his Seforim does not mention that the prohibitions of lashon harah apply when speaking about Gentiles, the Medresh Devarim Rabba (6: 8-9) quotes Rabi Yochanan saying that if you become accustomed to speak on one that is not from your nation, eventually you will speak wrong on your people too. (See similar in Medresh Tanchuma – Pekudei 7).
Radal in his elucidation (ibid.) maintains that lashon harah on Gentiles is therefore prohibited.
Chut Hashani (P, 357) asserts that if a Gentile who keeps the Seven Noahide mitzvos is involved, it is forbidden. but the prohibition is Rabbinical.
However, Haemek Shailah (28) explains that the Midrash may be referring to a Ger. While Zemanei Reuben (p.252) intents to differentiate between the different prohibitions involved in gossip and rumor-mongering.
The Rosh in Orchois Chaim (Day 5: 83) writes; Do not express wrong and lashon horah on any creature.
Horav Shlomo Miller’s Shlit’a opinion is that as mentioned above it is prohibited since it is the cause of bad midos and grievous character traits.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. What is the correct brocho for lavash flatbread which is very thin and "floppy"? Is it the same brocho for any thin wrap?
A. On question 1287 in regards to the brocho on a flour tortilla (wrap) used as a bread substitute, as when filled with chicken or cheese, we wrote: Shulchan Aruch (168: 8) rules that very thin bread or as Mishna Berura (ibid. 37) explains a very diluted flour mixture baked with vegetables inside, the bracha will be mezonos. However, if he is kovea seuda (sets up an appropriate meal as opposed to eating a snack or nosh) and eats enough to be considered a proper meal, he should recite hamotzi. Mishna Berura (ibid. 80) maintains that kreplach, that he defines as thin sacks of dough filled with meat and the like, that the Remoh considers as bread, the Taz maintains that the brocho is mezonos (and so does Magen Avraham ibid. 20), Mishna Berura seems to agree.
Therefore, wraps and wheat flour tortillas, that are usually made from regular wheat batter, rolled thin. Being that the dough is similar to blila daka or rather very flat, thinner than a common pita or a lafa, the brocho should be mezonos unless one is kovea seuda on them. Poskim agree that for tacos and tortillas made from corn flour, the brocho is shehakol.
Vezos Habracha (168: 15: p. 494) writes that on thin pancakes and blintzes shells the brocho is mezonos.
A similar psak on wraps has been widely quoted in the name of Horav S. Z, Auerbach ztl.
However, The OU Guide to Brachos maintains that If one were to eat a plain wrap (unfilled) then it would be mezonos. Because it is not the way people eat this, this is a chisaron in the tzuras hapas. But if one were to eat a filled wrap with tuna or cheese etc then the proper beracha would be hamotzi
However, it seems that the current minhag in many places were wraps are served as a treat in gatherings or informal lunches, is to recite mezonos.
Horav Shlomo Miller's Shlit'a opinion is that it may be a sofek brocho and one should preferably in principle, wash netilas yodaim and eat a kezais slice of bread first. Nevertheless, when the wrap or wheat flour tortilla is indeed very thin or it has been treated and given a distinct flavor (usually also detected by color change), then one can recite mezonos, as long as one is not kovea seuda.
Lavash is defined as a soft, thin unleavened flatbread (Wikipedia) and if it meets the conditions mentioned above, would likely be subjected to the same Halacha ruling.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. See question above. Can someone that does not eat gebrochts (matza or matza flour dipped or mixed with water on Pesach) dip matza in wine or another alcoholic beverage (Kosher Lepesach)?
A. Mishna Berura (462: 4) considers that any water that was added to the wine before the end of the fermentation, to become annulled in the wine (battel) and therefore an integral part and parcel of it.
Based on the above, Horav Shlomo Miller's Shlit'a opinion is that this wine is alike mei peiros and does not cause flour to become chometz, Therefore, even those who do not consume gebrochts can dip their matza in it.
The same would apply to other fermented alcoholic liquors.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Can someone that does not eat gebrochts (matza or matza flour dipped or mixed with water) on Pesach dip or spread matza with mayonnaise? How about butter or jam?
A. Those who are stringent regarding geborchts, may allow matza to come in contact with mei peiros.or pure fruit juice, since exposure to mei peiros will not cause flour to become chametz. (See Sha’arei Teshuvah 460: 10, Eishel Avraham (Butchach 462) and Mikroei Kodesh (2: 15). However, the above applies only to pure fruit juices that do not contain any water. When water was added, on the contrary, it accelerates the process of fermentation.
Mekadesh Yisroel (396), Shevach Pesach (p. 193), Shaar Hamoadim (p. 169), and others quote different opinions in regards to butter and other spreads to be used on matza for those who do not eat gebrochts.
Minhagei Maharitz Halevy (p. 120) mentions that he would permit solid paste type spreads, such as butter, avocado, mayonnaise, banana, jam and similar, as opposed to liquids that run, flow and moisten.
Horav Shlomo Miller’s Shlit’a opinion is that there are different established minhagim in regards to butter that could have been manufactured from milk that had water added to it.
Jams are usually made from fruits cooked in water and contain a percentage of it.
Mayonnaise also contains a water percentage, however it is emulsified in the oil, and does not maintain the normal water properties. Therefore, there may be a reason to be lenient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Re- Question 70 on what is one supposed to do after the seder with the wine from the Kos Shel Eliyahu, where we mentioned that Nitei Gavriel (Pesach 2: 101: n.21) quotes that Horav Yaakov Landau zt’l related that R.S.B. of Lubavitch zt’l would pour the remainder back into the bottle, after adding a bit of wine to the cup, (for non-pogum purposes).
Q. I cannot understand the reasoning of the 4th opinion of adding wine to the cup, for non-pogum purposes. Nobody has drunk from the cup. Therefore, the cup is not pogum. Unless they are giving credence to the idea that we were told as children, that Eliyahu HaNavi sips from the cup when he slipped in unnoticed during Shefoch. In that case it would be necessary to pour in a bit of wine before Kiddush in the morning according to the 2nd opinion and
before the drinking of the 4th cup according to the 3rd opinion.
A. Horav Shlomo Miller Shlit’a mentioned that others do not have the tradition of Kos Shel Eliahu at all. He added that another widespread minhag, (also quoted in Nitei Gavriel, ibid.) is to pour a bit of the wine in the Kos Shel Eliahu into the fourth cup of all present. It is therefore conceivable that in the process, someone including children, may have also tested the wine directly from Eliahu’s cup.
Additionally, Kaf Hachaim (186: 21) opines that introducing a finger into the wine also makes it pogum, (other Poskim disagree).
The Rov added that since the Kos Shel Eliahu may remain uncovered an extended period of time, and Mishna Berura (272: 3) maintains that if wine is left uncovered more than a “sha’a muettes” (a short time) one should on the onset replace it when possible for kiddush use . Adding a bit of wine to the Kos may also be helpful. (Magid Teshuvo O.H.: 15, opines that adding wine may according to some Poskim, also be a tikun for yain megule).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. My daily minyan davens maariv immediately after the shekiah. Which is the earliest time we can count sefira after the shekiah? When people don’t count in shul they tend to forget.
A. Horav Shlomo Miller’s Shlit’a opinion is that in the Toronto area, you may count sefira in need, around forty minutes after the shekia, depending on the date.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. If someone Hashem forbid, looses his father and at the same time receives from him a large inheritance, I remember that he has to recite Dayan Haemet for the death and Shecheyanu for the inheritance. Since both occurrences are simultaneous, which bracha does he recite first?
A. Mishna Berura (223: 6) rules that he first recites Dayan Haemes since this bracha is more obligatory than Sheheyanu, that some do not recite in this situation. Gesher Hachayim (18: 2; 3) maintains that since after the death one becomes an onen and is exempt at that initial stage from all positive mitzvos including brochos, but excluding Dayan Haemes, he would as is recite that one first.
However, Halichos Shlomo (23: 33) quotes that Horav S.Z Auerbach zt’l disagrees and opines he can recite Shecheyanu or Hatov Vehametiv immediately. Poskim also write that Shecheyanu should be recited in private (ibid,) Others assert that it should be recited only when the father reached a definite and propitious old age (Shulchan Hatahor ibid. 2).
Teshuvos Vehanhogos (2: 101) and other Poskim write that the common accepted tradition is not to recite Shecheyanu ot Hatov Vehametiv for a father’s inheritance. Horav
Shlomo Miller’s Shlit’a opinion is similar. The Rov suggested
that one may comply with the blessing of Hatov Vehametiv by having
intention to thank for the inheritance on the fourth brocho of
Birchat Hamazon. (See also question 1504.)
Rabbi
A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Can you listen, sing or play sad tunes and music during sefira?
A. On question 281in regards to listening to classical music in the radio during sefira, we wrote:
Horav Shlomo Miller’s Shlit”a opinion is that in principle serious or cheerless classical music would be permitted as we do sing a sad tune even on Tisha B’av (Eli Tzion). However it is likely that while listening to a symphony, parts of it may meet the criteria of the mood markings of allegro, animato, or giocoso. It is therefore advisable to refrain from listening to all music, unless needed for therapeutic purposes.
Q. Why do we say on the Leshem Yichud recitation before counting sefiras haomer, the phrase “kemo shekosuv BaTorah” (as it is written in the Torah), after all in our days the counting is only miderabanan (Rabbinical)
A. Kovetz Halochos (4: 1) indeed mentions that it is better to say “Vekosuv BaTorah” and it is written in the Torah. (See also Piskei Teshuvos 489: n. 48)
Orchois Chaim (489: 4) quotes Meorei Haeish, who asserts that in our times one should also omit; “Lekayem Mitzvas Asseh” I am prepared and ready to perform the positive commandment of counting the omer, since according to most Poskim it is only a Rabbinical mitzva.
Q. Kneidlach on the last day of Pesach is a very important minhag in our family. When can you cook kneidlach this year when the last day of Pesach is Shabbos (for those who only eat or make gebrochts (matza dipped in water or matza flour baked) only on the last day of Pesach?
A. Poskim permit preparing the kneidlach on Erev Shabbos, the Seventh Day of Pesach, even for those who strictly refrain from having matza touch water or liquids during Pesach. Although, it cannot be eaten on that same day for them, many others are lenient and eat matza shruya all Pesach, and it would be fit for them. This applies only if an Eiruv Tavshilin was done. (Machazik Brocho 467: 6, Haelef Lecha Shlomo 343, Mikroei Kodesh 2: 60, Nitei Gavriel 3: 19 et. al.) Horav Shlomo Miller's Shlit'a opinion is similar
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
Q. Shalom Aleichem Harav. What should one do if they forgot to lean for the 3rd cup (at the Pesach seder)?
A. Rema (O.H. 472: 7) rules that if one did not recline on the third or the fourth cup, one should not repeat and drink another while leaning, since this could qualify as adding to the four cups. In that case we should better rely on the opinion of the Rabiah, who maintains that no haseiva is required in our days when we usually do not recline at all during meals. (See also Igrois Moishe O.H. 3: 67).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
Q. Can one talk in-between washing for Karpas and eating it?
A. Mishna Berura (158: 20) rules that when we wash netilas yodaim for food that is immersed in liquids before consuming, although we do not recite a blessing on the netila, we should be careful and observe all details usually kept on a regular netila for hamotzi.
Many don’t wash this netila during the rest of the year and especially when a fork or spoon is used or the amount eaten is less than a kezais, as we normally do with karpas. Yet, Shaarei Tzion (473: 69) quotes that Acharonim maintain that in the night of Pesach one should be stringent and observe this netila, the reason is to arouse the curiosity and encourage the children present to ask why.
Chakal Yitzchok (Hagada) mentions that even the calling aloud of the simanim of urchatz and karpas, should be done before the netila or after eating the karpas. However, others maintain that this is not a hefsek. (Vayaged Moshe 24). Otherwise, the seem to agree that one should not talk and be mafsik unnecessarily between urchatz and karpas. (See Piskei Teshuvos 473: 21).
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a.
Q. What is Horav Miller’s opinion in regards to writing:
1) Haverstraw (NY) in hebrew for kesuva purposes?
2) Mount Ivy, (NY.) in a Kesuva?
3) What do you write in the Embassy Grand at Brampton On?
A. 1) Horav Shlomo Miller's Shlit'a opinion is that the Ashkenassi spelling is: האווערסטרא
with a first alef since the first “a” in Haverstraw is pronounced with an accent.
Whether you also include: הסמוכה למאנסי
depends on the geography of the city, local Rabbonim should be consulted.
2) that the correct Ashkenassi spelling is; מאונט אייווי
3) In the Embassy Grand the Ashkenassi spelling of the site’s name in a kesuva should be:
בראמפטאן הסמוכה לטאראנטא
(See question 1204 in regards to the names used at the Bayt and the Terrace Banquet Centre in the Toronto area).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
Q. Is it correct for someone who can daven mincha in a minyan where they repeat the complete chazoras hashatz, to instead daven at a choich shemone ezreh minyan, when he has the time to do so, and there is no hardship to daven in a normal complete mincha tefila?
A. Shulchan Aruch (O.H. 232: 1) and Mishna Berura (ibid.) permit when there is no day time left to repeat the amida to daven a mincha ketzara or shorten version by not repeating the amida completely. However, when not in need Poskim maintain that one should daven a complete mincha (Kaf Hachaim, Aruch Hashulchan, Eishel Avrohom, Be’er Moshe 8: 37, Piskei Teshuvos ibid. et. al.).
Oz Nidberu (12: 23) addresses the practice that some yeshivos have to daven a mincha ketzara or hoichen shemonezre regularly. He maintains that it should be avoided, unless it is done due to being unable to keep proper attention to the full repetition.
Horav Yaakov Hirschman Shlit’a quoted a psak he heard from Horav Yaakov Kamenetzky zt”l that permitted the mincha ketzara in yeshivos and kolelim. Horav Hirschman opines that it depends on what one does with the time saved. If one uses it for Torah learning he is entitled to daven a mincha ketzara; otherwise one should daven a complete mincha.
Horav Shlomo Miller’s Shlit’a pointed out to a number of sources that support the shorter mincha, including the Ridvaz (4: 1079). He writes that in the lands of the Yishmaelim, people were very careful, not to interrupt or to expectorate during prayers. Once people have prayed the silent amida however, since they feel they have already complied with their obligation, they are not careful to maintain decorum during the repetition. So it is preferable to have all present pray together.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Given the choice, is it a bigger mitzvah to get a haircut erev Shabbos HaGadol or erev Pesach? (We are not talking about someone who is desperately in need of a haircut, but just in general, if one has a choice, which should he prefer?).
A.
Horav Shlomo miller’s Shlit’a opinion is that it may depend on
different factors such as time availability and of course need. On
erev Pesach the haircut is permitted only before chatzos (midday).
Rabbi
A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. Shalom Aleichem Harav
If a protein powder is rice based, does that make the shake mezonos?
Shkoyach
A. Shulchan Aruch (208: 6) rules that a thin cereal mixture of light consistency that one drinks as a liquid, the brocho is shehakol. See Vessen Brocho (p. 532), that this applies even when one eats the mixture with a spoon.
Horav Shlomo Miller’s Shlit’a opinion is that the brocho on the liquid shake is shehakol, being similar to spirits and beer created from grain.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
Q. A non-religious Jew who has long hair in a way that is inappropriate for a Jew (e.g., ponytail - or even not to that extent), and now he wants to be chozer beteshuva, may he get a haircut on days when doing so is forbidden, such as sefira or Chol hamoed, in order to look normal?
A. Horav Shlomo Miller’s Shlit’a opinion is that one may be more lenient to take an essential haircut during the Sefirah period than in Chol Hamoed. However, it may be unnecessary to have a complete haircut done in both cases, since just trimming off the ponytail or the areas of excessive hair growth (especially where he should don teffilin), may be meantime sufficient.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a