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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2118 Search and Burn
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Q. One (such as a physician) who is doing bedikas chametz and knows that he might be unable to destroy what he finds the next day, as is customary, because the next day he might be osek in pikuach nefesh the whole day, (he does not have someone to do it for him, as there are no observant people available on that area), should he refrain from making the bracha?
However, if he may destroy the chometz he finds immediately at the end of the bedika at night, should he then make a brocho?
A. Horav Shlomo Miller's Shlit'a opinion is that indeed he should make a brocho on the bedika and then proceed to burn the chometz after finishing that same night.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 4/5/2019 12:16 AM |
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# 2117 Search Results
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Q. One who is doing bedikas chametz and knows that he will not find a crumb of chametz (and he doesn't have anything to hide), should he refrain from blessing?
A. Rema (432: 2) writes that the minhag is to place some pieces of chometz before the search so the brocho will not be in vain in case he does not find any chometz. But then he adds that even in case he did not place any, the brocho is not considered lebatala, since that is the nature of this mitzva; to search and find if there is chometz and if there isn't the purpose was already reached. Mishna Berura (ibid. 13) further explains, in the name of the Taz, that the brocho then, will also rest on the future burning of the chometz to be done next day, and adds that this is the accepted opinion of the Acharonim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 4/5/2019 12:06 AM |
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# 2116 Motzo Matza
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Q. Our minhag is not to eat matzos thirty days before Pesach. Since I only eat shemura matzos during Pesach, can I eat now regular machine matzos. Can I eat gebrocht matzos in soup or matzebrai, since we don't eat gebrochts on Pesach?
A. Rema (O.H. 471: 2) rules that on Erev Pesach it is prohibited to eat matzos that can be used for the seder. Mishna Berura (ibid. 12) adds that some accustom not to eat matzo from Rosh Chodesh Nissan.
Mishnas Yaakov (3: 471), Kitzur Hilchos Pesach, Nitei Gavriel (1: 2: 10) and others maintain that the minhag is thirty days before Pesach. Igrois Moshe (O.H. 1: 155) explains that this is the time we begin the preparations for Pesach.
However, as mentioned the prohibition applies only to the matzo that one can consume at the seder night.
Horav Shlomo Miller's Shlit'a opinion is that if the eating of matzo is necessary for diet purposes, one can put the well marked matzo in contact with bread and thus make it inedible for Pesach. Then he may consume it even after Rosh Chodesh until Erev Pesach. when it would be prohibited. The same may apply to gebrochts.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 4/4/2019 11:54 PM |
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# 2115 All of a Sudden Blessing
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Q. One who is in the middle of a Purim seuda and (unexpectedly) receives mishloach manos during his seuda, does he need to make a bracha on the food that he received? Does it make a difference if he was expecting it, or not?
A. Horav Shlomo Miller's Shlit'a opinion is that if the newly arrived food was unexpected, one should recite a brocho on it, as it was not included in the blessings already said, even if it was an hamotzi brocho. However, if it was expected, it was already included by the corresponding blessings recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 4/4/2019 11:47 PM |
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# 2114 The Kosher Chazer?
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Q. Is the fact that our sages taught that the chazer-pig will become in the days of the Moshiach a kosher animal a reflection on the artificial meat that Horav Miller is said to be kosher and pareve. One could use the DNA of a pig and create such animal?
If one would actually genetically change the DNA of a chazer and make it into a ruminant animal would it be kosher?
Is it only the chazer the animal that will become kosher or does it apply to all other non-kosher animal species?
A. On question 1230 we wrote that “Horav Shlomo Miller’s Shlita opinion is that the cultured meat is not considered meat. However, since the Mishna (Bechoros 5b) and Shulachan Aruch (Y.D. 79: 2) rule that food extracted from the impure is regarded as impure, even if it is not meat it is still prohibited. Therefore the original stem cells would have to be extracted from a kosher slaughtered animal. When the above was done, and all the nutrients used were kosher, the produce would need no salting and may in principle be permitted even with milk.”
From the above it is obvious that you cannot use the DNA of a pig to create kosher cultured pig meat, since food extracted from the impure is regarded as impure.
Nefesh Hachaim (Horav Ch. Plaggi, O. ches) quotes a Medresh Shochar Tov (146) on the posuk Hashem matir assurim, that teaches that all animals that are impure in this world, Hashem will purify them in the World to Come. (See similar in Orach Chaim ad. loc.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 4/4/2019 11:38 PM |
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# 2113 An Honest Opinion
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Q. I live in Israel. This week I was using a vending machine in the train station. Suddenly it started spitting out coins.
After collecting them all, I had over 170 shekel.
Do I need to return the money?
There will probably not be a kiddush Hashem, because they'll ask me to send money in the mail. They won't see me in person, so they won't know I'm frum.
If I don't need to return it, then should I give it to tzedaka?
A. Horav Shlomo Miller’s Shlit’a opinion is that you must return the money. Otherwise you will be stealing from a Jewish individual or company.
You may write a note or an email when returning the money to the owners, stressing the importance that our Torah places on honesty and rectitude. Thus whoever receives it, will understand why it is being returned and it can create a Kiddush Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 4/4/2019 11:18 PM |
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# 2112 Dreams Come True?
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Q. One who does not read Hebrew and cannot follow along in a Chumash, etc. during Megillah - what is he to do? The mind wanders, and one is not yotzi!?
Or is one still yotzi even if he daydreams.
A. Horav Shlomo Miller’s Shlit’a opinion is that he should try to follow the reading using a translation that he understands. Since he is after all listening to the Hebrew and at the same time following with the translation he would comply.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 4/4/2019 10:54 PM |
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# 2111 No Kavana - No Tefila?
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Q. If someone has problems concentrating and he knows he wont be able to concentrate even on the first bracha of the amida, is he exempt from tefila?
A. Mishna Berura (101: 3) indeed rules that one should not daven if he cannot concentrate at least on the first brocho (See Talmud Brochos 30b). However, the end of the first brocho in case of great need suffices.
Piskei Teshuvos (ibid. 3) quotes opinions that in our days, due to the lack of paying attention so common in our times, one should daven anyway, and try his uttermost to at least focus on the last part of the first brocho.
Horav Shlomo Miller's Shlit'a opinion is similar.
The above is based on the Tur (O.H. 101, mentioned in the last question) and on the explanation of the Baal Haturim at the end of Parshas Pekudei that the eighteen repetitions of the posuk "He did as Hashem ordered Moshe," are the reason for the eighteen blessings of the amida. The 113 words in those psukim also correspond to the 113 words that constitute the ending brocho of those blessings. He adds that 113, is the number of times that the word "Lev" or heart is mentioned in the Torah, teaching us that at least that part requires kavanah."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 4/2/2019 3:09 PM |
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# 2110 Beginning at the End
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Q. If someone has problems on concentrating during the complete amida, after having kavanah on the first bracha, should he put effort on concentrating on other complete brachos, even if they are few. Or should he better focus on the end part of all brachos?
A. Poskim write that one should at least try to have kavana at the end of each brocho of the amida (Tur O.H. 101, Mishna Berura ibid.:1, see also Eretz Zvi 22 quoting Chinuch).
Horav Shlomo Miller's Shlit'a opinion is that when someone has difficulty on staying focused throughout the whole shemone ezre, it is preferable to have kavana at the end of all brochos , than kavana during the complete brocho, of just a few.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 4/2/2019 3:05 PM |
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# 2109 A Paper's Trail
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Q. A very busy student deliberately (lo alenu) desecrated Shabbos by writing an essay because he thought he wouldn't be able to do it unless he worked on Shabbos. He wants to do teshuva. Is he obligated to rip up or delete what he wrote, and re-do it, and may he give in to the professor what he wrote on Shabbos?
If he has to rewrite or retype his essay, does he have to create a totally new essay too if the research was done on line also on Shabbos?
A. Shulchan Aruch (O.H. 318: 1) rules that one who desecrates Shabbos by doing intentionally any of the prohibited works, cannot benefit from the transgression done. Therefore, Horav Shlomo Miller's Shlit'a opinion is that indeed the paper has to be rewritten or retyped.
However, the topic, material and ideas prepare for the essay, can be reused, even if they were searched on line during Shabbos. (See Shulchan Aruch 307:17, Mishna Berura and Piskei Teshuvos n. 225, on different opinions in regard to studying for a college exam on Shabbos. See also question 156).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 4/2/2019 2:48 PM |
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# 2108 Fixed Blessings
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Q. If one accidentally said a wrong bracha and he wants to fix it, but he is not sure if it is within toch k'dei dibbur, or it's too late, what should he do?
Can someone say the correct bracha using the name Rachmana instead?
A. On question 803 we wrote: "Poskim disagree if when someone is in doubt if he has to recite a brocho or no, (He may not remember if already said or no, or if is in doubt if he ate the right amount) if one should recite the blessing in Aramaic or any other language.
Some (Maharsham 1: 205, Rav Poalim O.H. 3: 7, Pnei Yehoshua – Brochos 12a) maintain that one may recite and there is no prohibition on mentioning Hashem’s name in vain. Aruch Hashulachan ( O.H. 202: 3) adds that one should then keep in his mind that if he is liable to recite the brocho, his intent is so. If not it is to be only a praise.
However Rabi Akiva Eiger zt”l (M. K. 25) maintains that since for the purpose of oaths and promises, Hashem’s names in other languages are valid, one equally transgresses, if they are said in vain. Similar opinions are the Ran in beginning of Nedarim, Chavas Daas (Y.D. 110, Emek Hashaila (Yisro Sheilta 53: 2), Kaf Hachaim (167: 70), Pischei Teshuva (Y.D. 328, 1), Igrois Moshe (O.H. 4: 40: 27)
There are disagreements as to what the opinion of the Chasam Sofer is (See Maharam Shick – Sefer Hamitzvos 69, Shem Mishimon Y.D. 24).
Horav Shlomo Miller’s Shlit”a opinion is that one should not say the full brocho in Aramaic or other languages when in doubt if he recited a brocho after eating. However, one may recite it without mentioning the Rach-mana name, but he should include Malka Dealma (King of the Universe) in the blessing.
The Rov mentioned that one may construct a brocho using the posuk we recite in Vaiborech Dovid, during Shacharis; "Boruch Ato Hashem Elokei Yisroel Ovinu, Meolom Vead Olom." Although, one is not yotze using this form, as it is not the established nusach established by our sages for brochos; after the fact it is a shevach or praise to Hashem.
The Rov added that in our present case, one should eat a bit of the food in question so the brocho recited should not be lebatalah or in vain. For continuing eating, he may wait until he becomes liable by hesech hadaas to a new brocho or finds a product with the same required brocho that was not on location before.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 4/2/2019 1:46 PM |
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# 2107 Lost in the Wash?
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Q. If you touch new shoes that were never worn, or shoes in a store do you require netilas yodaim?
A. Shulchan Aruch Horav (128: 27) quotes Magen Avraham that the reason for washing hands when touching shoes is due to the ruach ra'a that rests on them. Otzros Yaakov (p. 110) argues that this may result in having to wash even for new shoes. Orchois Chaim (14) quoting Meorei Ohr, has a similar view.
However, Mor Uk'tzia (Toldos 17). Kaf Hachaim (4: 71), Yofe Leiv (1: 4: 21), Taharas Yom Tov (11: p. 125), Yalkut Yosef (4: 49), and others rule that no netilas yodaim is needed.
In regards to touching shoes in a store, Shevet Hakehosi (4: 2) maintains that since other people have also tried them on and walked with them, one should wash hands, while Shearim Hametzuyanim Behalacha (2: 9) explains that since one who tries them on, is not doing so for the pleasure of wearing them, but rather to measure and examine them, that is not defined as wearing shoes.
Horav Shlomo Miller's Shlit'a opinion is to be lenient in need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/27/2019 12:05 AM |
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# 2106 Stepping Into a Dead Man's Shoes
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Q. A recently deceased relative left a number of shoes that she never wore in life. Can they be used or given to the needy?
A. On question 1780 we wrote; "Rabi Yehuda HaChosid writes on his Tzavaha (See Sefer Chasidim 454) not to wear the shoes of a deceased, and also not to donate them to others. Although Igrois Moishe (Y.D 3: 123) quotes that there are those who assert that it applies only to shoes made from an animal or a human that perished from a possible contagious disease, however, the minhag is to abstain from all.
There are Poskim that maintain that it only applies to the shoes that were worn at the time of death (Atzei Halebanon Y.D 46, Yalkut Yosef Avelus p. 385) or at the time the niftar was already ill. (Sheilas Shmuel 74, Mishmeres Sholom 60). Others maintain that it applies only to shoes worn during the thirty days prior to the death (Gesher Hachaim 1 p. ).
See Chashukei Chemed (Yebamos 104a) in regards to pidyon or the redeeming of these shoes as well as donating them to the needy, while the dying patient is still alive.
Mishpetei Uziel (9: 45) permits wearing shoes that were not used by the deceased.
Horav Shlomo Miller’s Shlit'a opinion is that one should follow the minhag and tradition of his family or community."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/27/2019 12:04 AM |
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# 2105 Life Out of One's Car
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Q. Electric cars have become in recent years very efficient and as fast as the ones driven by gas. Since when driving a common gas consuming car during Shabbos one commits a constant repetitive Torah prohibition, while an electric one is at worst only rabbinical, should not Hatzala groups use electric cars?
A. Poskim disagree if one transgresses a Biblical prohibition when driving an electric car. In question 1327 we wrote: Many Poskim maintain that using an electric device that does not produce heat is only a rabbinic prohibition. See Hachashmal Behalacha Ch. 5, Yabia Omer, O.H. 7:36, Minchas Yitzchok 3: 23. et. al. However, Chazon Ish, O. H. 50:9, maintains that completing a circuit constitutes a biblical prohibition.
On question1328 in regard to we wrote using an electronic key-card on Shabbos, we wrote: Besides the known opinion of the Chazon Ish, that activating an electric circuit is boneh and constitutes a Biblical prohibition, there are different views and opinions in the Poskim.
Beis Yitzchok (Y.D. 2: 31: index) and others maintain the proscription of closing and activating an electric circuit is molid (Making changes to an object or substance. Creating a new entity on Shabbos). He writes: Creating a current flow (molid zerem) is rabbinically forbidden because in doing so one has created something new – a functioning appliance. (See Minchas Shlomo pp. 71-74; Tzitz Eliezer 1:20:10, Tz'lach Hachadash, Kuntres Acharon 1).
Poskim also assert that activating any electrical equipment involves “makkeh bepatish,” literally, striking with a hammer; an act of completing an object and bringing it into its final useful form. These Poskim cite as precedent those who prohibited winding a watch for this reason. (Chazon Ish, O. H. 50: 9; Mishp'tei Uziel 1: 13; Tzitz Eliezer 6: 6; Edus Leyisarel (Rabbi Y. E. Henkin) p. 121. (Rabbi Henkin states that perhaps only a Rabbinic prohibition is involved. The prohibition of metaken mana, is a sub-prohibition of makkeh bepatish).
On question 1125 we wrote: "When electricity is used to make a filament glow and give light or to provide heat as in stove burners or the like, most Poskim maintain that one transgresses the biblical prohibition of ma'avir (kindling – Achiezer 3: 60, 4: 7, Beis Yitzchok Y.D. 120 – 125, Minchas Shlomo 12, Meorei Haeish, Yesodey Yeshurun – Maavir, et.al.). Others call it mevashel – cooking (Chazon Ish 50: 9). A few maintain that it is only rabbinical since even when the metal gets heated and burns or when it glows, it does not get consumed.
When no light or heat is produced, some still maintain that the Torah prohibitions of bonneh (building) apply, since the closed electrical circuit binds together the different components of the appliance or electrical device (Chazon Ish 50: 9). Another biblical prohibition considered is tikun mono (finishing the making of a utensil), since without the electrical power being applied the devise is non-functional and useless. However, other Poskim are lenient and may permit the use of electrical circuitry in cases of need such as in hearing aids or similar (Igrois Moishe O.H. 4: 85, see next question). Some Poskim (Beis Yitzchok Y.D. 1: 2) also assert that one transgresses on the rabbinical proscription of molid (bringing about any creative change in an item).
Horav Shlomo Miller's Shlit”a opinion is that in most cases activating any electrical circuitry, even when no heat or light is created, besides the rabbinical prohibition of molid, should be considered at least as a sofek deuraisso, or doubtful Torah prohibition because of the tikun mono involved".
In our case, Horav Shlomo Miller's Shlit'a opinion is also that blankly advocating the use of electric cars on Shabbos by Hatzalah, may create the erroneous image for some, that they may be actually permitted, causing eventual widespread chilul Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 5:38 PM |
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# 2104 With the Best of Intentions
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Q. Someone who volunteers daily for meals on wheels delivery of kosher meals to the sick and needy and also donates daily to a pushka of tzedaka for the poor, if he does that also in Purim does he keep the mitzva of shalach manot and matanot laevyonim without having special intention? Is one obliged to tell him to have kavana for the mitzva during Purim?
A. On question 363 regarding intention on social mitzvos we wrote: Horav Shlomo Miller Shlit’a pointed out that in regards to Kavanah in Mitzvos, there is a difference between the commandments Ben Adam Lamakom, or the ones that involve only complying with the will of Hashem and the ones that additionally benefit others or society too. On the former you need intention, on the latter, it is generally accepted that after the fact you comply with the Mitzvah even if performed without intention, as the benefit was done nonetheless.
The following Poiskim maintain a similar view; Ahavas Tzion , drush 10 in the name of his father the Noda B’eyehuda, Yabia Haomer Y.D. 6: 29, also Chida in Pesach Einaim in regards to Tzedakah and Ridbaz 3: 441. (See also Yosef Ometz 13).
However, Bais Halevy (drush 1), disagrees in regards to Tzdakah and Binas Simcha p. 144 compiled an extensive list of Mitzvos Ben Adam Lechavero that he considers require Kavanah. Chofetz Chaim in Ahavas Chesed (23) also maintains a similar opinion. And in Mishna Berurah (695: 4) quotes P'ri Megadim that one may require intention for complying with shalach monos and matonos for the poor.
Horav Shlomo Miller's Shlit'a opinion is that on social mitzvos the kavanah for mitzva is not esential.
However, the meals provided may be the donation of other people who paid for them and the monies placed on the pushka may not reach the needy during Purim, so he would not comply those mitzvos even with intention.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 4:08 PM |
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# 2103 Don't Gum Up the Works
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Q. My child wants to know if one is yotze shalachmones by giving a box of chewing gum?
A, On question 1749 we write that contemporary Poskim disagree whether a blessing must be recited before chewing gum. Many maintain that since Shulchan Aruch (O. H. 202: 15) rules that; “One recites shehakol on sugar, and shehakol is also recited when sucking sweet sticks.” Since sugar or other sweetening and flavoring agents are sucked and swallowed when chewing the gum a shehakol should be said. (Igrois Moshe, O.H. 2: 57, Yabia Omer 7: 33, 9: 108, Or L’Tzion 2: 14: 8.
However, Horav Shlomo Miller’s Shlit’a opinion is that chewing gum is not considered an eating act and no brocho is recited.
In regards to mishloach monos, where actual food is required to be gifted for consumption at the seuda, likely all agree that one does not comply by giving chewing gum
Horav Sh'muel Kamenetzki Shlit'a (Kovetz Halochos 17: 8) writes that when giving a candy such as a lollipop, one complies with shalach monos only if it is given to a child, who would likely appreciate it.
However, giving a full box of small chocolates is good for any age.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 4:01 PM |
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# 2102 Experience the Best Teacher
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Q. A teacher that receives shalachmonos from her students during Purim, and when receiving her shalachmonos returns also to them, does she comply with the mitzva by giving to children? Does her husband also comply?
A. Poskim disagree if one complies with shalach monos given to a child. Sheilas Yavetz (1: 102, 2: 68), Ben Ish Chai (Tetzave 16), Kaf Hachaim (694: 12) and others maintain that a child is not included in the term "re'ehu" or friend mentioned in this mitzva, therefore one does not comply with the mitzva. However, Aruch Hashulchan (ibid. 18) asserts he is included. (Orchos Chaim remains in doubt).
Horav Shlomo Miller's opinion is to be lenient. The Rov also maintains that the husband complies with his wife's giving of shalach monos, since it is after all his property also.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:54 PM |
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# 2101 Read His Lips?
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Q. If someone reads the megilla for an elderly person who may not be able to concentrate for the complete reading, should he ask the elder to read with him from the megilla?
A. Horav Shlomo Miller's Shlit'a opinion is that it is not recommended for the elder to read aloud as he may make mistakes, besides he is also not listening then to the voice of the reader, but rather concentrating in his own mistaken reading. It is better to tell him to read with his eyes and listen well to the voice of the reader.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:48 PM |
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# 2100 Water in Deep Water
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Q. Can one be yotzi mishloach manos by giving a soda bottle? How about an expensive plain mineral water?
A. Horav Shlomo Miller's Shlit'a opinion as well as other Poskim is that one does not comply with any kind of water drinks, even carbonated and expensive mineral water. However, flavored and colored soda such as coke is acceptable. (See similar in Yebakshu Mipihu).
In regards to carbonated transparent but flavored water the Rov's opinion is that one should avoid sending water bottles.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:44 PM |
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# 2099 The Purim Baby Bottle
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Q. Can one be yotzi mishloach manos if one of the items is a small bottle of grape juice (about six oz.) or is this too small?
A. Poskim maintain that one should send at least a kezais (28g.) of solid food, and a revi'is (86 cc) of liquids to comply with this mitzva (Eishel Avrohom, Aruch Hashulchan 695: 15). Tzitz Eliezer (14: 65) asserts that three egg-fulls of solid food (3 x 57 = 171g.) are required. Others opine that when hard liquor is given, a small 50cc bottle suffices.
Some Poskim argue that it depends on the wealth and position of the giver and the receiver, since the gift should after all, be the promoter of friendship and not insult. (Biur Halocho ibid. quoting Chaye Adam).
Horav Shlomo Miller Shlit'a opinion is that at least one of the shalach manos should be the large shiur. On the others, if they are at least becoming and decorous for the sender and receiver a smaller amount can be send.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/22/2019 3:39 PM |
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Important Numbers
