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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 3048 Keeping Holy the Holy
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Q. I was teaching Maseches Yodayim to a Talmid and we learned about the Halacha that touching Kisvei HaKodesh is M'tamei es HaYodayim. (When touching Holy Scripts. one's hands will become impure and will require washing).
The boy asked: If one is eating the Purim Seuda and a shaila is raised regarding what is written in the Megilla, and a kosher Megilla is brought to be examined, must those who touched the Megilla wash their hands again before handling bread?
I replied that I did not know, because there seems to be a contradiction in this issue between two places in Bi'ur Halacha [Siman 164:2 where he rules against the Chayei Odom who requires it; Siman 475:1 where he seems to rule like the Shibolei HaLeket that requires it]. The Chazon Ish (Yodayim 7:11) rules that one is not required.
Could Rav Miller make a ruling on this issue?
A. Horav Shlomo Miller's Shlit'a opinion is that if one touched a kosher Megila during a seuda, one should lechatchila (on the onset) wash hands again without a brocho.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/16/2021 4:32 PM |
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# 3047 Hold the Phone!
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Q. Someone who has to read the Megila for his wife or others in need, such as the elderly or ill that can't come to shul. If he is not well versed in the reading of the Megila and therefore is likely to make mistakes that may be essential to compliance, as when they change the meaning of the words, could he ask a friend who knows how to read well, to read it for him slowly on his phone, while he listens through an earphone and then repeats it loudly reading it from a kosher Megila?
A. Horav Shlomo Miller's Shlit'a opinion is that it is permitted, but should be done slowly, so he can hear first and then repeat and read from the Megila aloud.
The Rov suggested that this method should be used also if needed, on the prior question of a woman reading for others, since it likely, that due to the lack of prior reading experience mistakes will be done.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/14/2021 4:37 PM |
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# 3046 The More The Better?
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Q. (Se above questions) Is there an inyan (importance and significance) for women to attend shul on Purim to listen to the Megila, or could they just the same arrange the reading at home, that would be very significant in these pandemic days?
A. The need for all to attend shul for Megila reading is based on the mitzva of 'Berov Am Hadrass Melech' or the King is honored when many attend, as mentioned in Shulchan Aruch (O.H. 690: 18). From Mishna Berura (689: 1) would seem that there is no obligation for women to attend shul to listen to the reading of the Megila as there is for men. Therefore Mishna Berura (ibid. 17) rules that it is better for them to stay home and take care of the young children, who may otherwise disturb others if they attend shul.
However, some Poskim disagree and they maintain that women are also included in the mitzva of 'Berov Am Hadrass Melech,' and should attend shul when keeping proper conditions. (Mishne Halochos 4: 82. Olas Reiya 83, See Piskei Teshuvos 689: 1).
Horav Shlomo Miller's Shlit'a opinion is that on normal times it is indeed better for women to attend, not necessarily so in our Covid days.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/12/2021 4:02 PM |
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# 3045 How Many is Many
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Q. Re- question 3044 above on arranging a group of women and having one read the Megila for the others. You mentioned that is is improper to have a woman read the Megila for many women. How many is many?
A. Horav Shlomo Miller's Shlit'a opinion is that definitely ten or a minyan would be considered many.
However, even three are also a 'rabim' or multitude in regard to tumah (impurity), therefore when possible should be avoided.
The Rov maintains that in need, when otherwise the women would not hear the Megila at all, as mentioned before, it is permitted.
A similar opinion is to be found in Chasukei Chemed (Megila 4a), and he maintains that three is also a 'rabim' as is the case on the zimum prelude to benching, which is the source of the opinion of the Korban Nessanel quoted by the Shaarei Tzion. He also asserts that when in need, one woman can read for many.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/12/2021 3:57 PM |
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# 3044 Women Read On
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Q. This particular year, while we may still be in a partial lock-down, it is very likely that the amounts of people allowed for Megila reading is going to be restricted. This would affect specially women since they were not present in many shuln from the beginning of the pandemic. Some have suggested that women make their own minyan at a more convenient time for them. Since it is sometimes difficult to find one man who can read the Megila for them, could a woman that has learned how to do it read for that group of only women?
A. Shulchan Aruch (O.H. 689: 1) rules that women are obliged to read or hear the Megila on Purim. Mishna Berura (1) explains that although, it is a mitzva that has an appointed set time and women are usually exempt from them, since they were part of the miracle and the salvation, they are also included in the obligation of complying with the reading.
Remah (ibid) mentions that is a woman reads the Megila for herself, she should recite the brocho of Lishmoa Megila or to hear the Megila since some Poskim maintain that they are only obliged on listening to it and not reading it. Mishna Berura (7) adds that she should therefore not read for a man, but she can read for another woman. Shaar Hatzion (ibid 15) quotes Korban Nessanel, that a woman should not read to many others, since it is considered inappropriate.
Horav Shlomo Miller's Shlit'a opinion is that in need, if that is the only option available it can be done. (See next questions).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/11/2021 11:21 PM |
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# 3043 A Hot Spot
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Q. Can one tell his Rov that he has a stain in his clothing or is it denigrating his honor?
A. Horav Shlomo Miller's Shlit'a opinion is that it can be done privately and in a honorable, proper and careful way.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/11/2021 11:13 PM |
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# 3042 A Grave Gravestone?
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Q. If a matzeiva can't be placed on time for the yohrzait due to the current crisis issues and will only be ready about three months later, can the family meantime just place a large heavy concrete slab or block with a nicely painted name?
A. When placing a matzeiva one has to be concerned with avoiding committing degrading or debasing variations from what is a normal monument in that section of the cemetery. This act is included in the prohibition of 'Loeg L'rosh' or shaming the poor and unfortunate.
Besides, it is likely to be illegal, in regard to the conditions of burial contracted with the managers of the cemetery.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that it is better to wait until the proper matzeiva can be installed,
The Rov added that there are different minhogim and traditions as to when to erect the matzeiva. It is not unusual to have to wait sometimes longer that a year.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/11/2021 11:07 PM |
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# 3041 Rice to the Challenge
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Q. What bracha does one make on brown rice
A. On question 3025 regarding brocho on rice we wrote that eating cooked/roasted whole wheat or a barley kernel means the complete grain including the bran shell, as it comes out from the husk and at that stage the brocho would be Boreh P'ri H'adomah. The same would apply to rice in a similar presentation.
Vesos Habracha (p. 138 n. 8) writes that raw rice or roasted rice kernels the brocho is adomoh,
However, he adds quoting Horav Eliashiv zt'l, that cooked brown rice, is similar to white rice, since only a bit more of the shell has not been removed.
Halochos of Brochos (addendum 4, pg 518) explains that brown rice is processed in the same way as white rice except that white rice is rubbed more. Birur Halacha (18: 4) writes that what we commonly view today as whole grain brown rice is actually what the Mishna Berura calls regular (white) rice and the brocho is mezonos. He also quotes Horav Moshe Shternbuch Shlit'a who agrees that the Bracha is Mezonos.
Horav Shlomo Miller's Shlit'a opinion is that it is better to recite a mezonos and a hoadama brocho on something else, when eating white or brown whole rice.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/11/2021 10:51 PM |
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# 3040 An Honest Mistake
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Q. You mentioned (question 3038) that if one is engaged in the mitzva of Hatzalat Nefashot (saving lives) and mistakenly, without any irresponsible oversight, remiss or negligence, and due to reasons beyond one's control causes the demise of the patient one is trying to save, he/she is not held responsible and liable to galut (exile) as a rotzeach beshogeg, (one who accidentally kills another person) is, does that apply to other mitzvos too?
A. Indeed it does, but it also depends on the situation and other factors that can affect the outcome.
About 15 years ago a Monsey butcher was accused of selling non-kosher chicken as kosher, leading unsuspecting shoppers to commit a grave sin by ingesting meat that is metameh or makes one's neshama and mind impure. Some buyers were elderly Holocaust survivors, that even during the war starved and refused to eat treif meat, they were now very stricken and affected. Rabbonim at the time tried to placate and calm them by expressing that if they were tricked and did not have to suspect anything, the ruach hatumah or spirit of impurity is not created and does not affect them. This is based on the Ponim Meiros responsa (2: 41) that compares it to a Korban Pesach that was permissibly shechted on Shabbos (as will be with Hashem's help this year) and when eviscerated it turned out to be treif. The rule is (Peshachim) that although the owner did not comply with the mitzva of Korban Pesach, he also did not desecrate Shabbos and does not have to bring a Korban Chatos since it was eaten, as you pointed out, without any irresponsible oversight, remiss or negligence.
Just to mention another case. Chelkas Yaakov (O.H. 16) addresses the shaila of someone acquiring a very good pair of tefilin from a respectable and known soffer. After over three years, when they are checked, they found that one parsha of the Shel Rosh (the head tefilin) was missing. He rules that the wearer is not considered responsible, since he followed all necessary requirements.
When I questioned Horav Shlomo Miller Shlit'a if the principle of 'Choshav odom laasos mitzva,' If a person was planing to perform a mitzva and by accident or force majeure was unable to carry it out, it is considered as he actually complied with it. (Kidushin 40a), the Rov replied that it is so indeed, and would apply also to one trying to save lives, as in the question above.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/11/2021 10:37 PM |
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# 3039 Aiding a Hearing Aid
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Q. If an expensive hearing aid falls out and breaks on Shabbos,(one stept on it) can one pick it up? What should be done with it, whether inside or outside of the Eruv?
A. Horav Shlomo Miller's Shlit'a opinion is that it is muktza and should not be touched. Although, 'tiltul min hatza'ad' or indirect and unusual handling is some times permitted. See question 1770 regarding removal of a spider by having it climb a large piece of paper or cardboard, where it is not trapped and then promptly throwing it outside. However, in this particular case it is for the need of saving the muktza object and it is not permitted.
If the hearing aid landed outside where there is no Eruv, and it involves a significant loss, one may push it with the shoe, less than four amos (about two meters) at the time, until one finds a place in the street where it may stay hidden and protected until the end of Shabbos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/11/2021 10:23 PM |
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# 3038 Life Savings
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Q. Dear Rabbi. I was very impressed with question 3030 in which HoRav Miller advised a nurse in a major old age retirement home and at risk of becoming infected with Covid, to continue saving lives and doing that heroic work, even after a significant number of the staff quit. He added; ‘Take into account that there is no greater mitzva than saving a life and Hashem protects those who do so and rewards them accordingly.’
A close friend of mine is a frum physician working in a large hospital with a significant number of Jewish patients. They are also experiencing an incredible and most unusual overflow of patients being rushed into the hospital with different Covid and other related diseases and a diminished staff to help. He tells me that he is elated to have the opportunity to save many victims of the pandemic.
Yet, I see him very depressed, because at the same time, he is forced to make many fast and difficult decisions that, as he has disclosed to me, he knows they have likely cost the life of patients or at least contributed to their demise. He confided to me that although, he fills elated and with great simcha when BE’H, he can save someone’s life and these cases far exceed the ones where he and others could not. Yet it bothers him tremendously that unwittingly and out of simple lack of help and time, he was likely part and parcel of their untimely decease.
In a way, he revealed to me, he thinks of himself as being liable to multiple ‘golus’ (exile) penalties, as one who accidentally kills another person, and requires great kaparah, redemption and expiation for all those failed recent experiences. This detrimental situation is causing him great emotional concern and depression, that only aggravates his potential for saving lives.
What can one tell to him and was does Horav Miller recommend?
A. Horav Shlomo Miller's Shlit'a opinion is that since he was and is very seriously engaged and dedicated to the greatest Mitzva of saving people's lives, he has to have trust and certainty that Hashem will help him to avoid mistakes. The Rov emphasized that he should begin his day with a tefila to Hashem from the depths of his heart, that He should be with him and help him to save lives and avoid errors.
The Rov added that if one is engaged in the mitzva of Hatzolas Nefoshos (saving lives) and mistakenly, without any irresponsible oversight, remiss or negligence, and due to reasons beyond one's control causes or is a factor of the demise of the patient one is trying to save, he/she is not held responsible and liable to golus as a rotzeach beshogeg (unwitting causer of death) is. He has to remove from his mind those negative and harmful thoughts and feelings and concentrate in the greatest mitzva of saving others.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/7/2021 10:54 AM |
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# 3037 Pricey Home Protection?
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Q. My large family resides in a sizeable house that has close to fifty mezuzot. To have them all checked every three years and a half is difficult and costly. I heard that if instead you check just three different ones on each occasion, it is enough since you have created a proper chazaka. Is that correct?
A. Birkei Yosef (Y.D. 291: 1) rules that just checking three does not suffice, since not all locations are similar and comparable.
See however question (3036) above, where we mention that Horav Shlomo Miller Shlit'a maintains that mezuzos that were checked properly when bought and they were placed in transparent glass tubing containers where one can clearly see that even the plastic they are wrapped in, is sealed and intact, one does not to check them every three and a half years,
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/4/2021 10:14 PM |
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# 3036 Check it Out
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Q. When a Beis Midrash is being fixed and the outside mezuzos were also removed, if they were properly double wrapped with plastic covering or Saran wrap, do they have to be given to a soffer to check before placing them back?
A. On question 1103 regarding mezuzos that were checked properly when bought and they were placed in transparent glass tubing containers where one can clearly see that even the plastic they are wrapped in, is sealed and intact, if one has to check them every three and a half years, we wrote:
“Tosafos (Menochos 43a) mentions that the reason for checking out the mezuzos twice in a shemita cycle is not for the purpose of verifying that it was well written and there are no mistakes or misspellings, but rather to confirm that it has not been damaged (by humidity or heat) and it is still complete.
Therefore, Chasam Sofer (283) rules that no professional sofer is required and anyone can check it to ascertain that the mezuzah is still there, there is no water or rot damage and no ink has been erased from any of the letters.
Horav Shlomo Miller's Shlit'a opinion is that in need you can rely on the fact that you can see no damage to the outside parchment of the mezuzah and the letters of Hashem's (Shakai) name are complete. This applies only when the mezuzah is in the interior of a year-round climate controlled house and also not exposed to the direct rays of the sun or damaging humidity.”
In our particular case, even if the mezuzos were placed on the outside of the shul or Beis Midrash, since the liability for mezuzos on these locations is subject to a dispute between Poskim and Shulchan Aruch (Y.D. 286: 10) rules that it is better to place them but without a brocho, if they were checked to see that there is no water damage or similar, they don’t have to be checked any further.
The Rov pointed out that Shulchan Aruch (Y.D. 291: 1) rules that mezuzos that belong to the community, have to be checked only twice in fifty years (Yovel).
Shach (ibid. 1) explains that this is to avoid placing a burden on the community, since the outcome would be that each one will demand that the others should do it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/4/2021 9:59 PM |
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# 3035 Bright or Early?
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Q. Given the choice, should one daven in a vasikin (sunrise) minyan that is on the fast side and one cannot have such good kavana (intention), or with a slower minyan later?
A. Horav Shlomo Miller's Shlit'a opinion is that it is better to daven with the minyan where one can have the best and proper kavana.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/4/2021 9:52 PM |
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# 3034 Worthy of the Name
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Q. Should one avoid placing a mezuza that has a plastic case with a letter shien (of Hashem's name) on it, on the inside of the door-frame of a bedroom, since it may be facing issues of tznius (modesty)?
A. On a similar question (1396) we wrote: 'Shulchan Aruch (Y.D. 286: 14) rules that it is preferable to place the mezuza of a bedroom on the frame on the outside of the door, the mezuza now being on the exterior of the room when the door is closed, thus avoiding issues of dishonoring the kedusha of the mezuza.
If it cannot be done, Horav Shlomo Miller's Shlit'a opinion is that Hashem's name on the mezuza case requires double covering, similar to the parchment inside. (See Agur Beohalecha 9:5, Shaarei Mezuza 18: 8). He added, that you may be lenient in need, if the name of Hashem is written or engraved vertically.
Cards and posters that have Hashem's names or psukim, should not be displayed in a bedroom.'
In our case, since only one single letter is displayed there is more room for leniency. However, the Rov recommends that if possible it should be placed on the outside.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/4/2021 9:47 PM |
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# 3033 Shabbos Snowshoes
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Q. See questions above. Can one wear snowshoes on Shabbos where there is no Eruv?
A. Snowshoes are usually just large area footwear for walking over snow. Snowshoes work by distributing the weight of the person over a larger area so that the person's foot does not sink completely into the snow, a quality called "flotation". Snowshoeing is a form of hiking.
Traditional snowshoes have a hardwood frame with rawhide lacing. Some modern snowshoes are similar, but most are made of materials such as lightweight metal, plastic, and synthetic fabric. In addition to distributing the weight, snowshoes are generally raised at the toe for maneuverability. They must not accumulate snow, hence the latticework, and require bindings to attach them to the feet. (From Wikipedia).
As mentioned on the questions above, Poskim in general, have not addressed yet the usage of crampons, microspikes and snowshoes during Shabbos, although in some areas they are common and needed.
Horav Shlomo Miller's Shlit'a opinion is that in the locations where they are needed, they may just be similar to the common rubbers, galoshes or overshoes. These last ones, as we know, are usually a type of a rubber boot that is slipped over shoes to keep them from getting muddy or wet and are generally permitted and extensively used during Shabbos where there id no Eruv.
Snowshoes these days resemble more a large slipper or even a small ski attached and tied to one's boots. If they are usually not removed until one reaches the destination and are properly attached, the Rov maintains that they can be similarly used during Shabbos.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/3/2021 10:57 PM |
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# 3032 If The Shoe Hits, Wear It?
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Q. Re question above. So, can one wear in our days spiked shoes or crampons on Shabbos where there is no Eruv?
A. As mentioned on the prior question, boots with spikes, since they are dissimilar to the sandal hamesumar that was originally prohibited and are also an item of clothing are permitted on Shabbos even where there is no Eruv.
A crampon is a traction device that is attached to footwear to improve mobility on snow and ice specially during ice climbing. They are foot frames with medium or large spikes on the bottom, that are tied or secured over the shoes or boots.
There are basically three different types of footwear traction devices for icy or snowy conditions, each appropriate for specific situations:, crampons, microspikes and snowshoes.
The picture that was sent with this shaila, likely corresponds more to microspikes than crampons.
Microspikes (as described in ReserveAmerica) are; 'comprised of chains and small spikes that are slipped over your footwear for added traction. The design of microspikes is much like that of chains placed over tires to enhance vehicular traction. The spikes themselves are about ¼ to ½ inch long, giving the wearer the ability to dig into icy surfaces and packed snow. Since the spikes are relatively short and usually placed at the inner portion of the sole, microspikes are preferred for flat terrain or low-angle slopes. The best use case for microspikes is hiking or running in packed snow or icy conditions on relatively even surfaces.'
The article adds that: 'Wearing microspikes does add weight to your feet, potentially tiring you out sooner. Fortunately, microspikes are small and easily fit into a bag. Microspikes are also low maintenance, requiring a quick wiping down and then drying for a short period of time.'
Because of the above nature and conditions of this added foot gear, Horav Shlomo Miller's Shlit'a opinion is that it should only be worn when tied and secured to the shoes before Shabbos and kept locked to the shoes during the complete day, thus avoiding the removal outside and carrying them where there is no eruv.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/3/2021 10:33 PM |
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# 3031 On The Nail
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Q. During winter when walking in the icy streets in Canada is often dangerous, can one wear spiked shoes or crampons? Is there not a general prohibition of wearing a sandal hamesumar or a shoes with spikes or nails?
A. Mishna (Shabbos 60a and the Talmud (Beitza 15a), teach that one may not go out on Shabbos and Yom Tov with a spiked sandal. The reason given is that during a religious persecution a large group was hiding in a cave. It happened that the sandal of one of them was reversed, the front of the sandal was in the back, and his footprints appeared like the steps of one leaving the cave. They thought that one of them left and feared that their enemies saw him and were now coming upon them to attack. In their panic, they pushed one another and killed one another in greater numbers than their enemies had killed among them. To commemorate this disaster that resulted from a spiked sandal, they prohibited going out into the public domain with it. The Talmud mentions that the prohibition was established on Shabbos and Yom Tov only because on these occasions there is an assemblage of people.
Rambam (H. Shabbos 19: 2), and Tur (O.H. 301) quote the prohibition mentioned in the Talmud. However, Tur adds that the Talmud describes it in detail and how many spikes this sandal hamesumar carries and adds that it was uncommon in his days and that is why he just mentions it briefly. He maintains that since it is not what the Talmud had in mind, in principle one can use them during Shabbos and Yom Tov. However, since it is already a tradition to avoid them, one should keep it.
Nevertheless, Beis Yosef (ibid.) quoting Rosh and others maintains that we don't have in our days anything similar to what the Talmud describes, so he omitted completely this Halacha from the Shulchan Aruch, as did Mishna Berura and other Poskim.
Pri Megodim (M'Z 301: 18) also writes that the Shulchan Aruch does not mention spiked sandal since they are not common in our days.
Prisha (ibid. 36) asserts that even the Tur did not recommend abstaining from wearing them, unless they are a bit similar to the original spiked sandal and the spikes on our shoes or boots are mainly for the protection of the footwear and the person using them.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/3/2021 4:20 PM |
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# 3030 Risk or Save?
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Q. I work as a nurse and caregiver in a major old age retirement home were many Jewish people reside. We have had 'lo alenu' many deceased victims of Covid at the institution. Also a significant number of the healthcare staff became ill and some actually also passed away. Therefore a consequential number quit and we are very short of the needed team. I'm afraid to continue attending myself and my family is also demanding that I cease and stay home as the risk is eminent. What does the Halacha recommend in such a case.
A. Horav Shlomo Miller's Shlit'a opinion is that since you are actually saving lives, specially since others are not willing to take the risk, if you can reasonably and rationally protect yourself properly and follow the advanced medical advice, also adding to it, you should continue your heroic work. Take into account that there is no greater mitzva than saving a life and Hashem protects those who do so and rewards them accordingly. (The Rov suggested to also wear a double mask).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 2/2/2021 9:58 PM |
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# 3029 Brew Bracha
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Q. Our minhag is to drink beer at the seuda of the fruits on Tu Bishvat, since it contains barley which is one of the Seven Species that should be eaten on that day. Do you make a shehakol when you drink it, since you are supposed to drink wine at the beginning of the meal and the bracha on it would include all liquids and exempt them from a brocho. Can you make a bracha on apple sauce for shehakol then?
What is then the correct seder of the brachot on that meal?
A. Horav Shlomo Miller's Shlit'a opinion is that one should not recite a brocho on the beer if he already drank wine.
He also should not recite a shehakol on the apple sauce or similar, since it may be also include in the Haetz blessing recited before on the fruits.
The right seder of the brochos should be Hamotzi or Mezonos (for wheat products), Hagefen for the wine, Haetz on olives, followed by dates, grapes, figs and pomegranates. Then recite a Shehakol on a piece of fish or similar and include the beer.
The Rov emphasized that one should keep the minhagim and traditions of his family and community.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 1/31/2021 11:45 AM |
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Important Numbers
