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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2460 Nice and Quiet
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Q. Can one hug and kiss a young child that fell and hurt himself while in shul, to calm him and keep him from crying, when it is difficult to take him out somewhere else?
A. Horav Y. Zilberstein Shlit'a (Aleinu Leshaveach - Shemos p. 579) prohibits kissing a bar mitzva boy in shul after he finishes the haftora or reading the Torah etc. (See question 2459 above).
However, he permits kissing a young child that fell and hurt himself while in shul, since it is not done as a loving act, but just to calm down and tranquilize the infant.
Horav Shlomo Miller's opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/17/2019 2:32 PM |
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# 2459 Goodbye to Kiss
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Q. Since it is prohibited to kiss children in shul, since we should only show in Hashem's house love to Him, why do chasidim kiss the hand of their rebbes when in shul?
A. Remo (O.H. 98: 1) indeed rules that one should not kiss his young children when in shul. in order to establish and promote in his heart that there is no loves as great as the one we must have for Hashem.
Poskim mention that this rule applies not only to small children, but even to grownups. (Sefer Chasidim 255, Binyomin Zeev 163, and others).
However, Poskim permit kissing as a demonstration of honor and kavod to a Rov or a Torah teacher or a Talmid Chacham. (Avos Derav Nosson 6, Maseches Kallah 1: 21, Orach Mishpot 22). Ben Ish Chai (Vayikra 11.), Yechave Daas (4: 12) and other permit kissing their hands.
See also Talmud Nedarim (9b) regarding Shimon Hatzadik kissing a nazir at the Beis Hamikdash and Moshe kissing his brother Aharon when meeting him on Har Hoelokim (Shemos ).
Horav Shlomo Miller's opinion is that it is permitted
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/17/2019 2:30 PM |
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# 2458 No Returns Accepted
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Q. Re question 2450 above. - One who forgot to request mashiv haruach, and he already passed the bracha of Retzei, and then went back only to Shema Koleinu and mentioned it there, is he yotzi?
A. Horav Shlomo Miller's Shlit'a opinion is that even bedieved, if after forgetting to mention mashiv haruach at the second brocho, one did not return to the beginning of the amida as required, even if one mentioned mashiv haruach at shema kolenu, one does not comply.
The reason being is that, as opposed to "vesen tal umotor," that is a request and part of the tefilos included in shema kolenu, mashiv haruach is not. It is only a hazkara or testimonial praise to Hashen, that does not belong in shomea tefila.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/17/2019 1:48 PM |
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# 2457 A Light Touch
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Q. I usually prepare, set and light the menora candles of an elderly almana (widow) that is our neighbor. It is her menora and her candles is that correct? Can I make the brochos on her behalf?
A. Horav Shlomo Miller's Shlit'a opinion is that it is preferable if she lights at least one candle and recites the brochos herself, since not all Poskim agree that a man can recite in her behalf. (See questions 640 and 773).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/17/2019 1:24 PM |
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# 2456 Heavenly Attire
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Q. Should one who visits the sick wear Shabbos or better clothing, since he is doing a mitzva? (Re- question above)
A. Talmud (Brochos 12b) teaches that on who goes to visit the ill, should cover himself since the presence of the Shechina rest over the head of the patient. (Shulchan Aruch 325: 3).
The Sheloh Hakadosh (2: Peshachim) and Meam Loez (Vayera) write that he should dress and cover himself with honorable clothing, as he would do when attending shul to daven.
As mentioned above, Horav Shlomo Miller's Shlit'a opinion is that one should wear bigdei kavod when complying with a mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/17/2019 1:08 PM |
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# 2455 Dress Up for the Occasion?
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Q. Should one wear a Shabbat or any jacket for lighting the Chanuka menorah or at least put on a hat?
A. .Rivavos Efraim (O.H. 125: 7) quotes different sources for wearing special clothing for Chanuka.
Chesed Leavrohom (Vayigash) mentions that the choshen, the first of the special clothing of the Cohen Gadol, has the first letters (roshei tevos) of Ner Shel Chanuka. Since one who dresses properly for this mitzva, merits new and better clothing.
Nitei Gavriel (Avelus 1: 123: 3) maintains that an ovel should not change to special clothing for lighting the menora, even if he usually does so.
Kovetz Beis Aharon Veyisroel (y. 16; p. 116) quotes from Likutei Mahariach that the tradition of many Tzadikim was to wear Begodim Chashuvim for lighting the menorah. Tel Talpios (p. 46) mentions that the Rosh Yeshiva would wear a Shabbos hat.
Many Poskim maintain that for tne mitzva of birchas hamazon one should wear a jacket and a hat (Mishne Berura 183: 11), Ohr Letzion (2: !3: 3, et. al.).
Horav Shlomo Miller's Shlit'a opinion is that one should wear bigdei kavod when complying with a mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/17/2019 12:49 PM |
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# 2454 One's Pride or One's Joy?
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Q. Should someone that gives shiurim and teaches Torah to a rabbim, travel out of town to the wedding of a good friend, if that would cause the bittul Torah of the many?
A. Horav Shlomo Miller's Shlit'a is that when a wedding takes place in town and one's presence requires spending little time, one should make the effort to comply with the great mitzva of being messameach Chassan Vekalah. However, if travel to another city is required and a day or two would be necessary, when the bittul Torah of the many is involved, if possible it should be avoided.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/17/2019 12:37 PM |
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# 2453 Buyers Beware III
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Re-question 2434 and 2429, in regard to immersing utensils manufactured in Israel, but sold in a non-Jewish store. If the item was given on consignment to the Gentile store, does it still need to be toiveled?
A. Horav Shlomo Miller's Shlit'a opinion is that usually the non-Jewish store owner does not actually acquire the items given to him on consignment, as the agreements commonly contain a clause stating that the goods shall remain the consignor's property until sold to consignee's customers. Therefore since the consignor is Jewish, the items would not need tevila. The Rov added that proper inquires should be made to ascertain that there are no other Gentile proper owners involved in the stages of the imported utensils.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 12/15/2019 1:36 PM |
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# 2452 Believe This?
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Q. Recently the Government of Canada turned down the tax-exempt status for the Atheistic Church.
If they decide to sell properties, can one buy them or are they considered in Halacha as having been used for avoda zarah?
A. Last week as reported by the press, (N. P. Dec 7), the Federal Court of Appeal upheld Revenue Canada’s rejection of an application for charitable tax- exempt status made by a “Church of Atheism” in Ontario’s Lanark Highlands.
The Halacha viewpoint in regard to this institution depends on what they actually belief. The “Church of Atheism” tried to make the argument that it should qualify for a tax exemption as a teacher and promoter of atheism per se. Using the premise that “advancement of religion” has been recognized for centuries as a charitable purpose in itself. If that would be their only claim, it likely would not be defined as avoda zara.
However, they also proposed to treat its interpretation of “Atheism” as a religion, rather than the absence or rejection of religion. The “Church” maintains the worship of “mainstream science” and claims to possess a “Ten Commandments of Energy” which were “created by a wise human being who consists of pure, invisible Energy and has acknowledged Energy’s existence.”
Revenue Canada had demanded evidence that the CoA believes “in a higher unseen power such as a G-d, Supreme Being, or entity,” but that was not forthcoming, thus the rejection.
One may argue that atheism, although prohibited for Bnai Noach, does not qualify as avoda zara and therefore the resulting restrictions do not apply. However, it has been suggested that they may be believers on the divine power of man and his natural energy, and that may indeed qualify as avoda zara.
Rabbi A, Bartfeld as revised by Horabonim Dovid Pam and Aaron Miller Shlit'a
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Posted 12/13/2019 2:10 PM |
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# 2451 In Line with the Line
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Q. Kvod Harav,
I appreciate your column very much, giving people the ability to stay anonymous for sensitive shailos.
No Frills supermarket has a price match guarantee on any item in their store. Which means that if you show them on your phone that a different store has that item on sale for a cheaper price they’ll match it. I wanted to know is it a problem of a chillul Hashem to go through a whole shopping getting the sales of all supermarkets even though it causes shoppers behind me to wait as much as 4 minutes longer. ( the cashier has to get the supervisor to override each price match.) On a whole $200 shopping I could be saving as much as 60 dollars! Of course I apologize to the people behind me but sometimes I feel maybe as a yid who is being scrutinized to be on a higher level, I shouldn’t cause the people behind to wait a few minutes longer.
Thank you, Habayshan Halomed
A. Horav Shlomo Miller's Shlit'a opinion is that you should try to do your shopping at the times when few shoppers are in the store and also to choose an empty line when possible.
It may also make a difference the amount of merchandise you are buying and if it is common on that store for others to do follow the same manner of purchase that you follow.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 12/13/2019 10:48 AM |
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# 2450 We Accept Returns
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Q. One who forgot to request dew and rain in his tefilla, and he already passed the bracha of Retzei, and then went back to Shema Koleinu and mentioned it there, is he yotzi? Even though the halacha is to revert to Boraych Aleinu. May one mention it in Shema Koleinu if the alternative is to miss zman tefilla?
A. Shevet Halevi (10: 23) rules that after the fact, if one who did not mention "vesen tal umotor," in the proper brocho, and remembered only after reciting shema koleinu or until almost the end of the amida, and instead of returning to birchas hashonim as required (Shulchan Aruch O.H. 117: 5) went back only to shomea tefila, he complies after the fact.
Horav Shlomo Miller's Shlit'a opinion is similar and in our case, bedieved, in need he may return only to shomea tefilah.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 12/13/2019 10:41 AM |
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# 2449 The Settings of Mitzva Dedication
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Q. Last year it happened to us that we did not have at hand any olive oil when we prepared the menorah for lighting and therefore placed wax candles instead. Then, right before lighting, we received some olive oil. Was it correct to remove the wax candles and use the olive oil?
A. As mentioned in prior question (2446), dedicating or preparing an item for use in a mitzva, does not usually create any restrictions since "hazmana" in regard to mitzvos is not effective (Rema O.H. 638: 1, regarding a suka that was not used).
Horav Shlomo Miller's Shlit'a opinion is that he may change the wax candles to olive oil. However, if he already began the brocho, even if he did not mention Hashem's name, he should continue.
Aruch Hashulchan (673: 6) maintains a similar opinion.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 12/13/2019 10:38 AM |
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# 2448 The Door to the Window
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Q. Is it better to light Chanuka candles bellow ten tefachim next to the door in the inside of the home, or by the window facing the street, but the lights would be over ten tefachim high from the floor?
A. Shaarei Tzion (671: 30) quotes Mogen Avrohom, that it is better to place the menorah by the window, even if that will require it be over ten tefachom high. However, he mentions that although Pri Megodim debates the above, one should follow the opinion of the Mogen Avrohom.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 12/13/2019 10:36 AM |
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# 2447 Is That What We Need?
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Q. Can one make a suka by placing schach on top of an opening on the roof of an igloo?
A. Shulchan Aruch (O.H. 634: 2) rules that a sukka could be circular as an igloo is as long as it has the right size (contain a square of seven by seven tefachim area). Therefore, the circular igloo shape should not be an issue.
However, the fact it is made of snow or ice walls is detrimental and renders it unsuitable for a sukka.
A mechitza made of ice and snow, is not considered a wall for tumah purposes (Ohalos 8: 5). Poskim also maintain that proper mechitzos and fences of an eiruv surrounding a city that were covered by a high snow accumulation, do not disqualify the eiruv, since the snow is only temporal. (Noda Basheorim 2: 5, Zekan Aharon 2: 20, Sheilas Yaavetz 7, et al.).
Similarly, Shaarei Teshuva and Beer Heitev (626 :1) quoting Ginas Verodim rule that one may use a sukka covered with snow.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that an igloo or any other structure that is made by using ice or snow walls, should not be used for a sukka.
See question 2035 regarding placing a mezuza on an igloo.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 12/13/2019 10:34 AM |
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# 2446 The Good Old Oil?
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Q. Is it better for someone to use the leftover unused olive oil from last year Chanuka, that was bought then, since it was already dedicated for the mitzva or better buy new oil to be used this year?
A. The fact that the oil was purchased for use during Chanuka, does not turn it into a chefetz shel mitzva or an object dedicated for a mitzva, that maintains certain restrictions. Therefore, the principle of "Once a mitzva was done with it, another one should follow" (Talmud Brochos 39b, Mishne Berura 297: 8, regarding hadassim from a lulav to be used as havdala besamim), does not apply to it, since the left over oil, was not actually used for lighting the Chanuka menora. Buying for the purpose of using it for a mitzva is only "hazmana lemitzva" and it does not have great effect (lav milssa hi. O.H.
677: 4. Biur Halacha D'H Hatzarich.
O.H. 638: 1 etc.).
Horav Shlomo Miller Shlit'a opinion is that if the old oil burns as good as the new oil does, it should be used this year, mainly because of considerations of not transgressing on Ba'al Tashchis or destroying or discarding something useful.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/6/2019 1:22 PM |
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# 2445 Light Up Your Siyum Hashas
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Q. We are planning to make a Siyum Hashas for our Daf shiur. Someone suggested that it would be recommended to celebrate it during Chanuka, is that correct?
A. Horav Shlomo Miller's Shlit'a opinion is that although there is no obligation to eat seudos during Chanuka as there may be in Purim, if a Chanuka meal is arranged as a seudas mitzva, dedicated to Torah learning, that was such an essential factor to the miracle of Chanuka, it is recommended.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/5/2019 11:02 PM |
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# 2444 When Do We Begin?
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Q. (Re- question 2443 above) What is considered to having began chazaras hashatz in order to continue if one left and there is no more minyan? Does "Hashem seffasai tiftach" count?
A. Although Mishna Berurah (66: 35) maintains that saying Hashem Seffasai counts as the beginning of shemonesreh for certain purposes, such as not interrupting anymore with replying amen, for the issue of repeating aloud the amida, (see question 1387), when one left and there is no more minyan, Poskim offer different rules.
From the simple reading of the Shulchan Aruch (O.H. 55: 3), it would seem that just the first word "Boruch"of the first brocho counts (Piskei Teshuvos ibid. 8: n. 56). However, Eishel Avraham (Butchatch, ibid) rules that it means the first three words. (Boruch Ato Hashem).
Horav Shlomo Miller's Shlit'a maintains regarding mincha on a ta’anis, that once one has started the amida and said the first two words of the bracha he should continue with the rest. (See question 1362 and 1387).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/5/2019 10:54 PM |
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# 2443 Stop Right There
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Q. When one notices that the chazzan began chazaras hashatz even though there are not ten people in the room (a minyan of exactly ten, and someone went to the bathroom), is one obligated to tell him that he should stop? Or should one continue reciting the Amidah and allow the chazan to make nineteen blessings in vain?
A. Shulchan Aruch (O.H. 55: 3) rules that once the repetition of the amida has began with a minyan, it is continued even if one left and there is no more ten present.
However, Horav Shlomo Miller's Shlit'a opinion is that if there weren't ten people present at the beginning of the amida, the chazan should stop and begin again when the tenth one returns to shul.
One still in the amida, may also advise, preferably by signs, to stop and wait for the tenth to return.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/5/2019 10:47 PM |
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# 2442 Bubble Over?
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Q. We learned in Chulin 105b that the froth produced by various drinks is detrimental to one's health. One of the liquids is beer, another is water.
Question 1: Is the froth of today's beer also detrimental?
Question 2: What froth is there in water?
Question 3: Is the froth of carbonated drinks detrimental?
And last, Question 4: Is the froth of diet carbonated drinks (as I've noticed diet cola produces significantly more froth) detrimental?
A. Mishna Berura (179: 18) quoting Magen Avraham mentions that there is a well known principle in Halacha that with the passage of time “Nishtanu Hatevaim” or many things in nature have changed (See Tosafos Moed Kattan 11a). Therefore, we usually maintain in regard to diseases, medical procedures and medicinal issues that applied in Talmudic times, do not necessarily apply today. (See question 1982).
Horav Shlomo Miller's Shlit'a opinion is that the same may pertain in the case of foams and the effervescence of beer and soft drinks in our days, as they are not the result of dangerous or unwanted decomposition or decay processes, and therefore not detrimental to one's health.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/5/2019 10:41 PM |
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# 2441 New Day New Life
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Q. Is it true that the Arizal teaches that a single neshama is made of thousands of parts or sparks, reflecting the days of one's life, and some of them can be extinguished by the sin committed on that day. This would amount to a partial death of the neshama on such days. Is that really true?
A. Indeed, Arvei Nachal (Vayehi,) quotes Ohr Chachaim (47: 29) in the name of the Arizal that there is tens of thousands of sparks, each representing a day in one's life. If one serves Hashem properly on that day, that part of the neshama elevates itself in extraordinary spiritual light. Otherwise it just wilts and decays. However, he adds that one can always with true teshuva, return and give life to those sparks. (See question 2170).
Nevertheless, the most important part to remember is not the possible partial death, but rather the constant opportunity to receive a new life and also bring those extinguished sparks to live again.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/5/2019 10:26 PM |
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Important Numbers
