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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2777 The Eternal Builders
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Q. Why was it necessary to write the Sefer Devarim as a separate sefer that Moishe wrote in his own words (Al Pi Hashem). Since most of it is only a repetition of what already happened, could not all the new mitzvos added be included in the other chumashim? So why was this Sefer Devarim really necessary?
A. Parshas Devarim is read before Tisha Beav on Shabos Chazon, and there is an important reason for it.
The Talmud (Shabbos 114a, Brachos 64a)) writes that Talmidei Chachamim are named “banaim” or builders, because they build the world through their Torah, mitzvos, and maasim tovim.
Rashi and Tosafos (Suka 41a) quote Medresh Tanchuma that the third Beis Hamikdash made from fire will come down from heaven already built and complete.
However, the Alshich (quoted in Arvei Nachal – Netzovim) explains that they are called builders because through their Torah, mitzvos, and maasim tovim they constantly build that Beis Hamikdosh. While others with their wrong acts and sins, persistently destroy it. The Satmar Rebbe used to paraphrase the above idea on the tefilah “Uvnei Yerushalaim Bimhera Beyameinu,” as; we are asking from Hashem to rebuild Yerushalaim promptly with our days and with our acts.
It seems that there is a tremendous difference, between the two interpretations. Since according to the Alshich, we are already rebuilding now with our Torah and mitzvois the land, Yerushalim and the Beis Hamikdosh. However, it is likely that Rashi and Tosafos, also agree that tzadikim with their Torah, mitzvos, and maasim tovim build even that Beis Hamikdash made from fire that will eventually be completed and delivered.
But how does one merit to become that so special type of builder?
It is only when one actually feels in his heart and soul, that the Beis Hamikdosh is his place and his only place, the home where he truly belongs and without it, he has no real space anywhere. Then, whatever Torah he is learning and mitzvois he is keeping, he intends it to create and build the only location where he can actually exist. That is the meaning of the mourning for the Beis Hamikdosh; it is totally different from the grief and bereavement experienced by the departure of a dear one, whom we don’t expect to revive in the near future. This new building contract has to be understood, achieved and acquired before Tisha Beav, the day also named a Moed, since it is then that the rebuilding truly begins. It is erected with our deepest feelings of Hakoras Hatov, repaying all the chesed and sacrifice that the land and the Mikdosh did and constantly do for us. Therefore we must feel deeply that whenever we learn Torah and comply with mitzvos, we are adding and rebuilding a part of the Beis Hamikdosh. When we don't we may be adding to its destruction.
Sefer Devarim is the story of how to reach our land, conquer it and build on it the Beis Hamikdosh. It is a story of fixing mistakes and wrongdoings, of truly understanding where we belong, how to get there and build it. It has to be read right before Tisha Beav, on Shabbos Chazon, the day, as the name implies, of perception and awareness.
Moshe Rabbenu wrote the Sefer Devarim a short while before his death and from his own experience gained from a lifetime of constantly building. It was only at that height of his incredible life of constantly constructing and elevating not only others, but also his own self, where the true and unique Beis Hamikdosh of "veshochanti betocham," can exist. Day by day, edifying a home for the Shechina to rest inside one's heart and mind, is the essence of Sefer Devarim that Moshe wrote and gave to us, at the end of his life.
Rabbi A. Bartfeld
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Posted 7/27/2020 4:41 PM |
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# 2776 United for the Torah We Stand
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Q. (See questions 2771- 75 above - regarding fences separating backyards for the purpose of having a minyan), When there is a mechitza, and you can't repeat shemonezreih, can you do Kerias Hatorah?
A. As mentioned in question 2771 above the reading of the Torah is similar to the repetition of the amida and requires a proper minyan. See Megila 23b that it is included in the mitzva of "Venikdashti Betoch Bnai Yisroel" (I will be sanctified amidst the Bnai Yisroel). Ran (ibid.) asserts that it is a decree of the Sages.
Horav Shlomo Miller's Shlit'a opinion is that it is akin to the repetition of the amida, since it involves a brachoa levatala (blessing said in vain), as opposed to kaddish and kedusha, and one should be more stringent.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
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Posted 7/27/2020 4:27 PM |
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# 2775 Good Fences Make Good Neighbors
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Q. (See questions 2771-74 above - regarding fences separating backyards for the purpose of having a minyan). How about if only some sections of the back yard are separated, but there are open spaces, as sometimes adjoining neighbors have when their children like to play together and they remove part of the fence. Can the two yards be counted as one to be able to repeat a full shemonezreih?
A. Horav Shlomo Miller's Shlit'a opinion as quoted by Horav Aharon Miller Shlit'a is that since we consider the chain link fence as a mechitza or partition for a minyan, the Halacha of an eruv would apply and if there is an opening in the fence larger than ten amos (approximately 14f. - 4.5m.) the separation between the properties would not count.
The above applies even if only the chain link material was removed but the horizontal as well as the vertical poles remain. They are not considered as a "tzuras hapesach" or a formed entry that would qualify it still as a mechitza for eruv purposes, since it was not placed for that purpose.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
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Posted 7/27/2020 3:46 PM |
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# 2774 Can't See the Minyan for the Trees?
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Q. (See questions 2771-73 above - regarding fences separating backyards for the purpose of having a minyan). How about tall trees, when their trunk is high and the branches with leaves are over the head of the people, do they separate the yards?
A. Horav Shlomo Miller's Shlit'a opinion as quoted by Horav Aharon Miller Shlit'a is that the above scenario does not constitute a separation, and people on both adjoining backyards divided by those trees are to be counted together for a minyan.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
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Posted 7/27/2020 3:39 PM |
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# 2773 Beat Around the Bushes
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Q. See questions 2771-72 above - regarding fences separating backyards for the purpose of having a minyan). How about if there is no fence at all just shrubs and bushes, do they count as a mechitza? How tall can they be?
A. Horav Shlomo Miller's Shlit'a opinion is that shrubs and bushes constitute a mechitza if they are ten tefachim high.
(Actually, as mentioned above they are more problematic since they are not see through. See also above the lenient opinion of the Mishna Berura).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
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Posted 7/27/2020 3:29 PM |
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# 2772 Chain Reaction
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Q. You mentioned (See question 2771 above) that if the adjoining neighbors can see each other through a mechitza (partition or fence) such as a glass you can make a minyan only for reciting kaddish and davening a short shemonezreih, I have some questions.
Many neighbors have separating chain link fences fences, that one can see through them. do they have those same restrictions? Maybe since they would not be a proper mechitza for a shul or for sefarim in a marital bedroom maybe they don't count for separating a minyan?
If they do, how high can those chain link fences be to counted as a mechitza? Is a mechitza less than ten tefachim counted as such for separating a minyan?
A. As mentioned in the question above. Shulchan Aruch (O.H. 55:14), maintains that anyone who is visible, even if he is in a different domain, can be counted. As Beis Yosef quotes from Orchos Chaim, Rav Hai Gaon and the Rashbo. He adds it applies even if only some can see him. He compares it tof zimun when three people recite birchas hamazon after a meal (O. U. 195:1). However, Sheyorei Knesses HaGedolah, Hagaho'os on the Beis Yosef 6, maintains that according to the Shulchan Aruch, only if one brings his face into the space of the window he can he be counted. (See Kaf HaChaim 55: 70).
Mishnah Berurah (55: 52) rules in principle according to the lenient opinion, and therefore, one who davens in the women’s section, if his face is visible, is counted as part of the minyan. However, he writes that lechatchilah one should follow the stringent opinion, and enter the shul in order to complete the minyan.
Mishna Berura (55: 49) also quotes Pri Chodosh that if the mechitza stands only for tznius and modesty and not as a davening permitting partition, one behind it could be counted for minyan. One may reason that a chain link fence, since it is not a permitting screen, just a property divider, does not constitute a mechitza for minyan either.
Although one may also argue that a chain link fence is in principle not any worse than a glass mechitza. since one can see through it, Horav Aharon Miller Shlit'a quoted that Horav Shlomo Miller Shlit'a maintains that it does divide the minyan if it is ten tefachim high (approximately 1.m), for the purpose of reciting Chazaras Ha’shatz as mentioned above.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 7/27/2020 3:22 PM |
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# 2771 Window of Opportunity
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Q. We were short one for a minyan in our backyard. Since one neighbor was sick in bed, he approached the window were we could see him. If the widow is open, but it has a screen (for insect protection), could we count him for the minyan?
A. Shulchan Aruch (O.H. 55: 14) rules that one standing on the back-outside of a shul, and there is a window between them, even if it is several floors high and even if it is not wide four, and shows his face to them from there, he can be counted with them to the minyan of ten. Mishna Berura (52) maintains that on the onset one should try if possible to join completely the minyan. Kaf Hachaim (ibid. 76). asserts that a glass window is considered a mechitza or interposition, since it can so be used to separate from unclean materials, others disagree (Kol Hatorah p. 241).
Horav Shlomo Miller's Shlit'a opinion is that even if the window is closed as long as the ailing neighbor can be seen through the glass, he can be part of the minyan for reciting kaddish and a short amida as quoted on question 2638. namely: "Since in halacha a minyan of people on adjoining porches is unclear, one should not daven Chazaras Ha’shatz or kriyas Hatorah since it is a safek bracha l’vatalah. Therefore, this minyan should only be formed at mincha, with a short Shmonei Esrei in order to say kaddish and Kedusha.
One should also be careful that either everyone should see the Chazan, or the Chazan should be able to see everyone.
On question 2655 we mentioned that the Rov added permission to daven maariv also.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
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Posted 7/27/2020 12:51 PM |
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# 2770 Sweet Talk
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Q. During the production of maple syrup, the sap is boiled down to produce syrup, and often, certain (potentially non-Kosher) de-foaming agents are added. If boiled by a non-Jew, is there an issue of Bishul Akum in the production of maple syrup? Additionally, if a small amount (much less than 1/60th of the volume of syrup) of non-Kosher de-foaming agent is added by a non-Jew, would there be a concern of Bittul Issur Lechatchila, and should one avoid eating this syrup because of it?
Thank you!
A. Horav Shlomo Miller's Shlit'a opinion is that as far as Bishul Akum is concerned the maple syrup can usually be consumed raw and it is likely not an item commonly served at royal banquets.
Regarding the kashrus of additives, and if they are items that change the consistency and properties of the product and therefore do not become annulled, a reliable kashrus authority familiar with this particular brand and how it is produced should be consulted, since methods of production change from place to place.
COR’s Most Frequently Asked Questions mentions: "Maple Syrup and Maple Sugar should have kosher certification as anti-foams are commonly added and they might be packed with the same machinery as non-kosher products. "
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 7/27/2020 12:44 PM |
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# 2769 Adding Pain on Tisha Beav
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Q. My daughter is going for dental surgery on August 6th to remove her wisdom teeth before she goes away at the end of August to seminary (G-d willing) . She has been working in the country for the summer but came in yesterday so I made sure that she had her dentist appointment and cleaning before the surgery.
Unfortunately, she has a cavity which he says needs to be done before the surgery and he could only book her next Thursday, which is Tisha B'Av. Is this a problem? Does it matter if she does it in the afternoon or the morning?
A. Horav Shlomo Miller's Shlit'a opinion is that in need, if there is no other day available, she may take care of her cavity during Tisha Beav. It is better to do so in the afternoon after chatzos.
She should also be careful when rinsing her mouth not to swallow any of the water.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 7/24/2020 2:38 PM |
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# 2768 Spot Check II
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Q. Kvod Horav you once mentioned that Horav Miller permitted to remove embarrassing small stains on clothing using a moistened towel with a few drops of water or similar during the Nine Days. Did he permit also using a bit of soap with it?
A. Indeed on question 2282 regarding the removal during the nine days of only the stains and spots from clothing, without washing the garment, we wrote; " Shulchan Aruch (O.H. 551: 3) rules on the prohibition of washing clothes during the nine days, even by using only water without soap or other cleaning substances. Even the removal of a stain by rubbing it with water can be considered as washing. However, brushing off a stain or removing dust with only a dry a brush, is permitted. (Hagr’Y. Kanievsky zt’l quoted in Orchos Rabbenu 2: 1320). It would also be permitted if someone does not have another piece of clothing available and is ashamed to be seen that way. (Nitei Gavriel – Ben Hametzorim 1: 35: 10, Piskei Teshuvos 551: 18).
However, Halichos Shlomo (Moadei Hashana 3: p. 421), Shevet Hakechosi (O.H. 172) and others are lenient in the removal of stains using a wet cloth or drops of water.
Horav Shlomo Miller’s Shlit’a opinion is similar in regard to the removal of just a stain, but not on the washing of the collar of a shirt."
Horav Shlomo Miller's Shlit'a opinion is that one may use a bit of soap also.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 7/24/2020 2:21 PM |
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# 2767 Washing Linen in Public
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Q. May one pick up from the cleaners during the 9 Days clothing that were brought in before Rosh Chodesh?
A. Horav Shlomo Miller's Shlit'a opinion is that he may pick it up, as there is no concern of maras ayin or what may seem to observers a violation of Halacha. Of course the restrictions on wearing laundered clothing during the Nine Days apply.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 7/24/2020 2:11 PM |
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# 2766 Don't Loose Sleep on This
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Q. Does a person say hamapil when going to sleep close to alos (daybreak - about two hours before alos) when he knows that it is hard for him to fall asleep and sometimes he cannot fall asleep until after alos?
A. on question 2680 regarding someone going to sleep for a short time on the night of Shavuos, if he should say the brocho of Hamapil, we wrote: "Shaarei Teshuva, Birkei Yosef (O.H. 229: 2) and others maintain that if one goes to sleep before daybreak, the brocho of Hamapil should be recited, although some Poskim disagree, when one goes to sleep after chatzoz. (See Nitei Gavriel 17: 1).
Horav Shlomo Miller's opinion is that he should recite even if he takes a nap longer that a half an hour, before daybreak."
In your case although it may entail a sofek brocho that should be avoided, Horav Shlomo Miller's Shlit'a opinion is that if one's intention is to fall asleep he can recite Hamapil, since the blessing is also for the intent of falling asleep.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
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Posted 7/24/2020 2:07 PM |
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# 2765 Mitzva Segregation?
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Q I just returned from the States to attend the wedding of my son, and I have to keep quarantine for 14 days. I can daven in a backyard minyan since I have access to an empty neighbor's property who is out of town on vacation. Some neighbors are complaining that I should stay home during quarantine, and that it may create a Chilul Hashem, who is right?
A. See questions 2610-24-29-30-38 as to the different scenarios and how things have developed on backyard minyanim, permitted now (7/14/20) in Ontario.
It would stand to reason, that if you have to walk in the street or into another occupied property to enter your neighbor's empty home, you would be violating your quarantine. On that respect, you may want to consult with the proper authorities.
Besides Chilul Hashem, it is most important above all, to avoid creating a machlokes and discord with your neighbors.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 7/24/2020 1:42 PM |
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# 2764 Calling in Question
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Q. If someone has yohrtzait on Shiva Asar Betamuz, but because of illness is not fasting a full day, can he be called to the Torah o this year when the taanis falls on a Thursday and the Torah would have been read anyway?
A. Mishna Berura (566: 19) quotes Magen Avrohom that the ruling of the Shulchan Aruch not to give an aliyah to someone not fasting applies only during Mincha but not during Shacharis in the days when there would be otherwise also Kerias Hatorah such as Mondays and Thursdays. Mishna Berura quotes other Poskim that debate the issue, and summarizes, that is he was called to an aliyah according to everyone he should proceed.
Although. it isn't clear from his words if he can be called lechatchila to the Torah, Aruch Hashulchan (ibid.), Divrei Shalom (93) and others rule like the Magen Avrohom and Eliahu Rabbah that he can be called on the onset.
Horav Shlomo Miller's Shlt'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 7/24/2020 1:33 PM |
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# 2763 Are Those the Magic Words?
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Q. Regarding (last question) on the segulos for reciting Tehilim for the ill. I always wondered, is it not prohibited to use words of the Torah as a refuah or segulah?
A. Indeed Rambam (H. Avodas Kochavim 11: 12) rules that one who whispers on a wound and reads on it a posuk from the Torah, does so for a child to remove his fear or places a Sefer Torah or tefilin on him, so he will fall asleep, not only transgresses on the prohibitions of sorcery and magic, but also is considered as a non believer in the Torah, since he turns it into a materialistic and physical healing performance, and the Torah is purely and only spiritual. Rambam adds, that; The one who is healthy and reads verses or chants from Tehilim, so the merit of their recitation will save him from sufferings and damages, that is permitted. Shulchan Aruch (Y.D. 179: 8-10) rules similarly.
Teshuvos Vehanhogos (2: 67) addresses this shailah, and explains that our recitation of Tehilim is permitted since we say the pesukim as a tefilah and direct supplication and prayer. (He questions the wording on yehi ratzon recited after saying Tehilim, that mentions the word "bezchus" on the merit).
Tzitz Eliezer (17: 30) adds quoting Meiri (Shabbos 67b), that although it is prohibited tho heal oneself by words of the Torah, however, since one does other physical activities such as seeking medical assistance and taking medicines etc., one's actions reflect that his intention in the reciting of Tehilim is not materialistic, but just spiritual.
Poskim rule that if the patient's life is in danger, it would be permitted reciting in any form. (Pri Megodim 239: 6, see also Betzel Hachochmo 4: 47 and others).
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 7/24/2020 1:25 PM |
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# 2762 Wake Up to the Smell of Coffee
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Q. If one drinks coffee or a tea and greatly enjoys the smell of them, should he also make a bracha on the smell?
A. Mishna Berura (226: 16) rules that if one smells ground coffee and he has pleasure from the emanating aroma, he should recite the brocho of Asher Nossan Reiach Tov Bapeiros.
However, Rema (216: 14) quotes different opinions regarding reciting a brocho on freshly baked bread, and advises not to smell the bread. Mishna Berura (ibid 55 - 56) quotes Magen Avrohom, that one should not recite on bread.
Kaf Ha’Chaim (216: 86) writes that just as we do not recite a blessing on freshly-baked bread, one should likewise not recite a blessing on the pleasant scent emanating from hot coffee, for the aroma is not that enjoyable that one would be obligated to recite a blessing on it. Other Poskim disagree (Perach Shoshan, Yad Aharon, See also Yalkut Yosef 216 note 6, and others), an opine that one must recite a blessing on the pleasant smell emanating from coffee)
However, they are mainly referring to coffee made from ground beans and not instant coffee, that has no "Ikar" (V’Zos HaBracha 19: 2).
Horav Shlomo Miller Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit"a
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Posted 7/22/2020 4:04 PM |
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# 2761 Making Sense of Scent
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Q. When I eat a food that is both tasty and also has a very good smell and my intention is both to enjoy the smell and to eat the food. Should I make two brachot? Should the bracha on the smell be said first since that is the first thing I enjoy?
A. Mishna Berura (226: 4) rules that when two blessings are in front of one, such as a brocho on food and another on smell, one should recite the blessing on the food first and then recite the one on the smell. The reason given is that there is a greater importance to food eaten since it enters and feeds the body.
Horav Shlomo Miller's Shlit'a opinion is that when the food is the same item that provides the smell, usually no brocho is recited on the smell.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit"a
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Posted 7/22/2020 4:03 PM |
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# 2760 The Sanctity of Odor
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Q, If I put either one (of the mint oil and eucalyptus oil - see questions above 2758-59) into my nose, both to enjoy the smell and the cooling feeling they provide, but also because it clears the sinuses, may I do this on Shabbos?
A. These oils are basically sold for their curative effects, as the labels on the containers reflect. It stands to reason that they should be treated as any other medical product and be subject to the same applicable restrictions of use during Shabbos.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit"a
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Posted 7/22/2020 3:52 PM |
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# 2759 Follow Your Nose?
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Q. If I put either one (of the mint oil and eucalyptus oil - see question 2758 above) into my nose, both to enjoy the smell and the cooling feeling they provide, but also because it clears the sinuses, do I make a brocho?
A. Shulchan Aruch (O.H. 226: 2) rules that if someone eats an aromatic food when his intention is mainly the eating and not the smelling, even if it does provide a pleasant smell, one does not recite a brocho on the smell.
In your case it would seem that an important part of the use of the above oils is their aroma. If that is the case, it stands to reason that a blessing should be recited.
Horav Shlomo Miller's Shlit'a opinion is that if there is an intention to have pleasure of the smell a brocho should be recited.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit"a
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Posted 7/22/2020 3:47 PM |
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# 2758 The Smell Test
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Q. What brocho is said before inhaling mint oil and eucalyptus oil?
If I put either one into my nose, both to enjoy the smell and the cooling feeling they provide, but also because it clears the sinuses, do I make a brocho...?
A. Shulchan Aruch (O. H. 216: 2) rules that if the source of the substance's smell is a tree, the brocho is Borei Atzei Besamim. On shrub, grass and herb plants the Bracha is Borei Isbei Besamim. It includes any plant that has one or many soft stalks or doesn’t last from year to year. If it is neither, such as musk, the blessing is Borei Minei Besamim. A special brocho of Borei Shemen Areiv is recited for shemen affarssemon or balsam oil. As it grows abundantly in Eretz Yisroel it has chashivus and importance over all other smells granting it its own brocho.
Mint is a perennial plant with very fragrant, toothed leaves and tiny purple, pink, or white flowers. It has a fruity, aromatic taste. There are many varieties of mint—all fragrant, whether shiny or fuzzy, smooth or crinkled, bright green or variegated. The plant grows to about one or two feet tall.
Shibolei Haleket (164), Yalkut Yosef (216, quoted in Ateres Paz p. 457), Vezos Habracha (p. 174) and others maintain that the brocho on mint leafs is Borei Isbei Besamim.
Peppermint oil is derived from the peppermint plant; a cross between water mint and spearmint; that thrives in Europe and North America. ... Peppermint oil also is used for a variety of health conditions and can be taken orally in dietary supplements or topically as a skin cream or ointment.
Eucalyptus is a tree and there are many(700) species of eucalyptus trees, including popular varieties like Gum tree and Silver-Dollar tree, that can be grown in the home landscape. Smelling the leafs of that tree would require the brocho of Borei Atzei Besamim.
Leaves are steam distilled to extract the oil, which is a colorless liquid with a strong, sweet, woody scent. It contains 1,8-cineole, also known as eucalyptol. Eucalyptus features in a range of preparations to relieve symptoms of the common cold, for example, cough lozenges and inhalants.
A commercial essential eucalyptus oil product advertises that it: Kills 99.9% of household germs. Temporarily relieves cold and flu symptoms when used in inhalation or when diluted in a massage oil as a chest rub. Temporarily relieves mild arthritic and muscular aches and pains when blended in a massage oil.
If oil or water or other liquids (Mishna Berura 216: 26) have been scented by the above substances, if it is is a tree, the brocho is Borei Atzei Besamim. if it was perfumed with shrub and herb products the Bracha is Borei Isbei Besamim. If it was scented with both, one would say “Borei Minei Besamim.” Similarly, whenever a fragrance comes from a mixed variety of spices, one would recite “Borei Minei Besamim.”
If the spices or smell sources are removed from the water or the oil, as seems to be our case, Shulchan Aruch (216: 6) quotes two opinions is any brocho at all should be recited over the liquid since it no longer contains the source of the fragrance. He advises not to smell the oils to avoid a doubtful brocho.
However Mishna Berura (ibid. 32), quotes Acharonim that one may lekatchila recite a Borei Minei Besamim on the oil if the smell is strong (see ibid. 32). He seems to agree with them.
Horav Shlomo Miller's Shlit'a opinion is similar if the essential oil contains original material of the spices.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit"a
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Posted 7/22/2020 3:39 PM |
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Important Numbers
