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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2566 A Gift for Giving Gifts
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Q. Does one comply with the mitzva of shalach manot on Purim, if the gift is send to a neighbor one is not friendly with, since he may not be called "re'eihu"?.
A, On question 2095 regarding if one sends shalach monos and forgot to put a senders card, it fell out or he simply wants to send it anonymously, is he yotzeh, we wrote: "Poskim mention two main reasons for the mitzva of mishloach monos. Trumas Hadeshen (111) maintains it is for the purpose of all having the necessary food available to comply with the Purim seuda. However, Manos Halevy asserts that it is to increase and support friendship and peace.
If one complies when sending them anonymously, would seem to depend on which is the most compelling reason; and indeed Poskim disagree.
Rema (695) rules that if the receiver does not want to accept the shalach manos or returns them, the sender still complies with the mitzva. It would seem that he supports the second reason. However, Mishna Berura (ibid. 24) quotes opinions that disagree (P’ri Chodosh and Chassam Sofer).
Horav Shlomo Miller’s Shlit’a opinion is that the sender does comply with this mitzva after the fact."
Poskim disagree in our particular case. Orchos Chaim (Spinka) quoting Radak and based on Talmud (Baba-Metzia 32b) mentions he complies, while Mor Veohalos maintains he is not yotze.
Horav Shlomo Miller's Shlit'a opinion is that if he sends it with the intention of becoming friendly he
complies.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:16 PM |
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# 2565 The True Believer?
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Q. Does one comply with the mitzva of shalach manot on Purim, if the gift is send to a non-frum yet neighbor?
A. Responsa Shraga Meir (4: 31) discuses this shailah regarding a patient in a hospital, giving shalach manos to his non religious room-mate. It may depend on the reason why he does not keep mitzvos yet, since he may have never been educated or informed on Torah values. Thus he may be regarded as a "tinok shenishba," and only accidentally a non-believer. (See Piskei Teshuvos 695: 11).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:15 PM |
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# 2564 Looking Good on Shabbos
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Q. Can a shaatnez tester in case of need use a strong magnifying glass or compounded instrument to check for shaatnez during Shabbat?
A. Shulchan Aruch (O.H. 307: 17) writes that the ones that permit the studying of sciences during Shabbos permit also the use of an 'astrolob" on that day. Mishna Berura (ibid.66) explains that it is a telescope to observe the stars. Based on the above Poskim permit the use of binoculars or a telescope, provided that there is no other prohibitions involved such as carrying in a public domain, use of electricity, and on the condition that special skills are not required to assemble the equipment. They also permit to adjust binoculars and a telescope in the normal manner. (Shmiras Shabbos Kehilchoso 16: 45. However, on note 111, he quotes an opinion that a telescope may be muktzah machmas chesron kis.
Shulchan Shloimo (308: 22) debates if the use of a microscope is similar. However the use of a hand held magnifying glass even if compounded by the use of several lenses, seems to be permitted.
It would be prohibited to dismember or take apart the clothing material to observe the nature of the threads. But if just by examining with the instrument the material as is, one could tell whether it is shatnez or not seems, to be permitted. It is possible that if the clothing needs testing, it could be muktza. (See Hashatnez Behalacha 10: 47)
Horav Shlomo Miller's Shlit'a opinion is that as long as the test has not proven that it is shatnez the clothing is not muktza and it can be tested with magnifying glasses.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 12:57 PM |
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# 2563 Check on the Baby?
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Q. Does one have to check for shaatnez clothing given to a baby or a minor, when there is a possibility that it may have wool and linen? Can one be lenient since the baby or child does not have the mind and intent of wearing it?
A. Minchas Chinuch (551: 5) debates whether one is liable on dressing a minor with shatnez, since he is a shogeg or unintentional wearer, and it may be similar to one checking out a suit in a store. Or since it can be comparable to giving him to eat non-kosher food or keeping Shabbos, it is prohibited.
Oneg Yom Tov (96) and Shoel Umeshiv (1: 1; 206) maintain that one would transgress on a Biblical prohibition.
Minchas Yitzchok (2: 107) asserts that it is prohibited even if the shatnez involved is only Rabbinical.
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 3/6/2020 12:56 PM |
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# 2562 Honest to G-d
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Q. A friend who is a shatnez tester and I consult him, requested that I ask the Rov, if from experience he knows that the cloth he is being asked to check is not likely to have any shaatnez. Does he have to inform the owner that no testing is required, so he won't charge him unnecessarily?
A. Horav Shlomo Miller's Shlit'a opinion is that he should indeed clearly inform the prospective client, what he understands to be the reality of the case. The customer may then decide on his own or he may further consult with a competent Rov, if he has to be stringent or no.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 12:35 PM |
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# 2561 Examine the Examination
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Q. Re- questions (2559-60) above. How much is one obliged to be concerned about the possibility of having shatnez in one's clothing, to be machmir and pay for a bedika or shaatnez test?
A. Ramban (Chulin 12a) and others compare this testing to the examination of the lungs after shechita, done in cattle or for the presence of insects in some fruits and vegetables.
Mishkenos Yaakov (Y.D. 17), asserts that you only have to be concerned for a regular possibility of ten percent, and that is called "miut hamatzui." Others are far more lenient and maintain that a frequent possibility could be even close to fifty percent and we should not be concerned for less than that. (Ribosh 191). On the opposite extreme, some assert, quoting Igrois Moshe (Y:D 1:72) that even garments that one is not obliged to test for shatnez, but there is a slight doubt, one should preferably have them checked. They mention that it is even only a one percent possibility, See also Shevet Halevy 4: 81
As mentioned before, Horav Shlomo Miller's Shlit'a opinion is that one should consult with a tester or a Rov familiar with the specific manufacturer, and the type of clothing involved before making an educated and common sense decision on a real situation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 12:34 PM |
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# 2560 Tailor Made Evaluation
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Q. Can you rely on a non-Jewish tailor, when he assures that there is no linen in the wool suits he makes for you, specially when you have been his client for many years and he is afraid to loose a customer?
How about, if you and others have checked a number of suits and no shaatnez was found?
A. Re- question 2559 above. Poskim disagree as to the extent you may trust a Gentiles testimony in Rabbinic prohibitions under certain circumstances. (See Maharam Shick Y.D. 295). Horav Shlomo Miller's Shlit'a opinion is that if you have already tested at least three suits manufactured by this tailor for you or others, and no shatnez was found. And you tell him that you may be checking this suit also, you may rely in his word, since if caught he will loose his customers. It is still preferable to have it checked if possible. (See next question).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 12:32 PM |
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# 2559 Look Out and Look in?
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Q. Do you have to check for shaatnez a suit that according to its label it 100% polyester etc. and does not contain any wool?
A. Many of the shatnez cases in our days are likely only Rabbinically prohibited. Shatnez is the acronym for "shua, tovi and nuz - combed, spun and woven," which describes the stages in processing fabric: combing the raw fiber, spinning fibers into a thread, and weaving the threads into cloth. For the prohibition to be Biblical, according to Rashi (Yebamos 5b, Nidah 61b) and other Rishonim, the wool and the linen, would have to undergo the three stages mentioned above. Tosafos maintains that wool or linen thread combed, spun and twisted separately and then connected together will comprise shatnez Mideoraisa. There are different opinions as what Rambam maintains. Tur opines he follows Rashi, others assert he adds that any combination of wool and linen connected together, including felt – which is pressed wool and linen – is considered Biblical shatnez. (See Shulchan Aruch Y.D. 300: 1)
Horav Shlomo Miller's Shlit'a opinion is that since in principle the prohibition is likely only rabbinical, if a sofek or doubt exist if there is any wool at all, it would be permitted. Therefore, if the label reads that the clothing contains no wool, it should be in principle permitted.
However, when possible one should consult with the experts in shatnez testing if they have any knowledge regarding this specific clothes manufacturer and the reliability of his label.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 12:30 PM |
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# 2558 A Fresh Start
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Q. Should preference for reciting sheva brochos in the case above (Q. 2555) be given to the one that led the benching since he started with the mitzva?
A. Poskim maintain that it can be given to someone else lechatchila, and that is the common custom. (Piskei Teshuva 62: 17, quoting Hamakne, Ritvo Kesuvos 7b).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 2/28/2020 1:45 AM |
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# 2557 Pray For The Medicine?
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Q. If someone keeps his medicines in the bathroom, can he say the tefila mentioned above (2556 - “Yehi ratzon milfanecha, Hashem Elo-hai, she’yehai eisek zeh li li’refuah ki rofai chinam atta," - May it be Your will, Hashem my G-d, that this activity will bring healing to me, for You are the free Healer), after he takes it when he exits the bathroom?
A. Horav Shlomo Miller's Shlit'a opinion is that since this is not a brocho, but rather a tefila, it can be recited even after having ingested the medicine.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/28/2020 1:33 AM |
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# 2556 Bless One's Medicine?
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Q. Does one say a special tefila or bracha before taking any medicine constantly taken with Hashem's name? Does one say it on Shabbat or Yom Tov?
A. Shulchan Aruch (O.H. 230: based on Talmud Brochos 60a), does indeed rule that before bloodletting one should recite the bracha of “Yehi ratzon milfanecha, Hashem Elo-hai, she’yehai eisek zeh li li’refuah ki rofai chinam atta," (May it be Your will, Hashem my G-d, that this activity will bring healing to me, for You are the free Healer).
Mishna Berura (ibid. 6) maintains that this blessing is recited on every medical act of healing one performs, and its purpose is to ascertain in ones mind, that the healing depends only on Hashem and one should place his trust and hope in Him.
Aruch Hashulchan (ibid. 5) opines that it should be said with Hashem's name as mentioned in Shulchan Aruch. However, Piskei Teshuvos (ibid. n. 12) quotes contradicting sources.
Horav Shlomo Miller's Shlit'a opinion is that it should be also said before any ingestion of all medicines, even when they are daily and constant. If done with proper kavana and intention, Hashem's name can be used.
On Shabbos and Yom Tov the Rov maintains that this tefilah should not be said, although one that visits the sick does give him a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/28/2020 1:14 AM |
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# 2555 One's Cup of Wine
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Q. Is the case above any different than the common sheva brochos done in shul by shaleshudes during Shabbos?
Is the cup of wine drunk before havdalah?
A. Poskim disagree as to what to do when the chosson-kallah are present at a shaleshudes offered in their honor in shul. Sovea Smochos (4: 53) following Mishna Berura's (299: 14) opinion, maintains that one can drink the wine up to 17 minutes after sunset began. Ohalei Yeshurun (5: 15) quoting Igrois Moshe opines that at New York's latitude one can drink only up to seven minutes after the shekia.
Those who maintain that no wine should be drank after that, (Hochmas Shlomo 299, Sovea Smochos 4: 54 and many Lithuanian Poskim), would leave the two cups, (birchas hamazon and sheva brochos) until after maariv and recite havdala on the cup of benching. Then, it would be mixed with the sheva brochos cup, and it would be given to the chosson-kallah and others, as it is usually done.
However, Igrois Moshe, (O.H. 4: 69) debates at large if when reciting sheva brachos after birchas hamazon, the wine should be drank mainly by the chosson-kallah as normally done by the chupa, or by the one who leads the bentching. He maintains that that the newlyweds should drink it.
Others (Eishel Avrohom 199 and many Chassidic authorities would drink the wine before maariv and havdala.
Horav Shlomo Miller's Shlit'a opinion is that one should follow the established minhogim of his congregation. But the common minhag is to for the chosson kallah to drink the wine.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/28/2020 1:08 AM |
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# 2554 Chosen Celebration
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Q. If the newlyweds join the bris mila seuda (see question above) and they have fulfilled all of the requirements needed (extra food, their own place of honor, their own added people, and nigunim with songs also take place). When it comes to birchas hamazon, since there are two different nuschaos and wording for the beginning of benching, (one for the bris and the other for the sheva brochos), which is the one used?
A. As mentioned above, Horav Shlomo Miller's Shlit'a opinion is that if a separate table is set for the chosson- kallah, preferably in an adjacent room, and they have their own minyan with ponim chadoshos seating with them, they can recite sheva brochos. Since that is the preferred case they would be reciting their own typical birchas hamazon with its sheva brochos.
If they end up benching together, following the other opinions, the Rov's suggests that the nusach of the bris milah takes priority for the zimun, since after all they are the main component of this seuda. But after benching, and after the traditional bris horachamos are said, the sheva brochos can be recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/28/2020 1:05 AM |
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# 2553 Many Happy Simches
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Q. We have invited our just married cousins to the bris mila of our son. (There should B'H be many simchas by all). I was told that if we add some more food to the seudas habris, we can recite sheva brochos, which would be very beautiful since some of the out of town guest to the wedding will be staying for the bris also. We have some questions in regard to the above. Firstly, is this the correct thing to do? And how much more food do we have to add? Does the same apply to a bar mitzva?
A. Poskim disagree. Meiri (Kesuvos 7b) maintains, that we do not recite sheva brochos unless the seuda is done for the honor and benefit of the recently married couple. Orchos Chaim (H. Birchaz Hamazon 61) quotes a similar opinion from the Raved, and therefore we do not recite sheva brochos by a bris mila. Imrei Dovid (40) also opines that unless the meal is totally dedicated for the newlyweds. no sheva brochos should be recited.
However, Ohalei Yeshurun (4: 5) quotes from Igrois Moshe that when the chosson - kallah eat a meal at a restaurant, where food is always anyway served, if it is announced that this is a meal honoring them and they are seated at a place that reflects that it is for their simcha and joy, we do recite sheva brochos.
Ezer Mikodesh (62: 8) asserts the same, if extra food is added in deference to the new couple. Moadim Uzemanim (3: 246: n. p. 113) adds that the same applies even when only chasuna songs and dances are included.
Sovea S'mochos (p. 36), Miyam Hahalacha (2: 73), and others maintain that the same applies to a bar mitzva.
Horav Shlomo Miller's Shlit'a opinion is that if a separate table is set for the chosson- kallah, preferably in an adjacent room, and they have their own minyan with ponim chadoshos seating with them, they can recite sheva brochos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/28/2020 1:04 AM |
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# 2552 A Family United
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Q. Can a woman recite kiddush Friday night for her elderly father (who cannot say it himself) and for her daughters already bas mitzva, and other women guest, when her husband is not in town?
A. Shulchan Aruch (O.H. 271: 2) rules that women can recite kiddush on men's behalf, since they are obliged on the Biblical mitzva of kiddush. Although, Poskim disagree if women are included in "ar'bus" or mutual responsibility in the compliance of mitzvos, as men are. However, if she didn't comply yet, Mishna Berurah (ibid. 4) and others permit a woman to recite kiddush even for men that are part of her family.
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 2/23/2020 11:01 PM |
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# 2551 No Straps Attached?
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Q. The straps of my tefilin are only about ten years old. On the tefilin shel yad, at the top place, where it ties over the biceps and goes around the loop of the kesher, since I place them tight, the strap has shrunk a bit. Is the retzua still kosher? Even if it still has the right width, the fact that when I tie it on the arm, it is all bent and curved by the loop, is that acceptable?
A. The minimum width of retzuos is about 11mm according to the Chazon Ish (Kuntres HaShiurim 7), and about 10mm according to Rav Chaim Noeh (Shiurei Torah p.274: 37).
Horav Shlomo Miller's Shlit'a opinion is that if the retzua meets the size standard at the loop kesher, the fact that it bends is the natural and common way of securing it, and is acceptable.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/23/2020 10:36 PM |
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# 2550 The Branch of Olives
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Q, We are learning about eating olives at the Daf. Is it true that the detrimental eating of olives that makes one forget his learning, does not apply to someone who is a Talmid Chcham? (It was so mentioned in our shiur).
A. On question 452 regarding the eating of olives, we wrote: "Talmud (Horayos 13b) teaches that five things cause forgetting the Torah one has learned; one of them is eating olives regularly.
Poiskim differ whether this is an actual prohibition (Divrei Malkiel 4: 1, Hisorerus Teshuvo 367, Lehoros Nossan 1: 59. See Piskey Teshuvos 170: 18) or if it is only good advice and a recommendation (Yabia Omer Y.D. 3: 8 :4, Sefer Hazikaron – Siach Hassode, introd.)
Many Poiskim opine that the Talmud is only referring to raw or fresh olives not the ones that have been pickled or salted (Mor Uk’tzio 170, Kaf Hachaim 157: 27 et. al.) Others maintain that adding olive oil (which is beneficial for memory) to the olives, removes their detrimental effect (Shalmas Chaim 501), However, Sefer Hazikaron (11) disagrees. How much oil should be added? Halichos Shlomo (Tefiloh 2, note 103) mentions even a very small amount others disagree. Some suggest immersing them in olive oil (Shemiras Hanefesh, notes), others sustain that it does not help (Oisrei Laggefen p. 347)
What exactly qualifies as being “roggil” or regular is also in dispute. Sefer Hazikaron (p. 10) maintains that even eating olives once in thirty days meets the criteria, (as in Brochos 40a – on eating lentils). Others (Vein Lomo Michshol p. 345) argue that “roggil” is every day (as in Brochos 6b – on attending shul). Maim Chaim (O.H. 190) rules that even eating olives every day if the amounts are small, is not called being regular. There is also one opinion that asserts that only black olives can cause forgetting not the green ones (Toras Yaakov 3, quoting Avrohom Ezkor)
Finally, the Arizal (quoted in Kaf Ha’Chayim 24:43) writes that olives cause amei haaretz to forget, but if one eats them with the right kavanah or intention, on the contrary they help one to remember. We should intend ‘Kel Elokim Matzpatz’, which has the same Gematriya (417) as zayis, and this intention counters the forgetting power of olives
Horav Shlomo Miller’s Shlit”a opinion is that there is no prohibition on eating olives and “roggil” could be even less than thirty days."
We can add to the above that Sefer Hazikaron (Siach Hassodeh 2: 11) quotes from Mogen Avrohom (170: 19), similarly to the above in the name of the Arizal. He mentions that all the Tanaim and Amoraim that consumed olives, did so with the right kavanah and intention, and therefore, on the contrary it helped them remember.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 11:13 PM |
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# 2549 Bless The Hostess?
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Q. When a guest is reciting during Birchat Hamazon after a meal the blessing for his host, should he not include the hostess also? Why is she is not usually included in the established different nuschaos or versions? (See first question above.
A. In many sidurim the Horachamon does mention also the baalas habbais or hostess. In the longer version mentioned in the Talmud (Brochos 46: 1 - see question above), the hostess is not recorded, but it may well be because she is mostly included when naming her husband, since we rule "ishto kegufo," or a wife is alike her husband.
Horav Shlomo Miller's Shlit'a opinion is that the baalas habais is not mentioned in the Horachamon's Talmudic version, due to the Halacha that whatever belongs to the wife, is usually the property of the husband, so she is literally not the "baalas habais." Besides in those days one husband could have many wives.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 11:03 PM |
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# 2548 A Very Blessed Trip
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Q. When someone is staying in a Jewish hotel or traveling El Al, should one say the blessing for the host after eating and reciting Birchat Hamazon?
A. Mishna Berura (193: 27) rules that one who recites birchas hamazon at a Gentiles house should say; Horachamon - The Merciful should send us many brochos in our ways and our stays forever. He may also say; Horachamon - should bless the baal habais - referring to the provider of the meal.
Chashukei Chemed (Brochos 46a) rules that the same applies to one traveling by plane. He quotes Horav Eliashiv Zt"l, that even one paying for his meal, should bless the provider, since without their help to provide a kosher meal, they would go hungry.
Horav Shlomo Miller's Shlit'a opinion is that it is proper to say the Horachamon. However, when only the food providers or caterers are Jewish, (as is common in Pesach Hotels), one should mention in the blessing instead of "baal habbais" or the owner of the facility, the term "baal hamazom" or the food provider.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 11:02 PM |
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# 2547 The Place of Honor
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Q. (Re- question 2546 above). Where is the correct place for the guest to recite the blessing honoring and thanking his host after the meal, during Birchat Hamazon?
A. As mentioned above, there are two established versions of the bracha for the host. Even Haozel (H. Brochos 2: 7), deduces from the Rambam's wording, that it is an extension of the fourth blessing of benching and should be added at the end of it, without answering amen in-between or reciting then other horachamons. A similar ruling is mentioned in the Mibeis Levy Haggada, quoting the Brisker Rov zt'l, and by Ze Hashulchan (201: 1).
However, Machzor Vitri (p. 52), Tzror Hachaim, Kol Bo, and others, place this brocho at the end of the horachamons.
Horav Shlomo Miller's Shlit'a opinion is that one should maintain the minhagim and inherited traditions of his family.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 10:59 PM |
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Important Numbers
