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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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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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# 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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Important Numbers
