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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2575 Beware your Cheeks from the Bearing Gifts
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Q. If someone sends a box of kosher chocolates or cookies that are not Cholov Yisroel, to someone that is machmir and does not eat them. Is the sender, who does eat those foods yotze mishloach monos?
A. Chashukei Chemed (Megila 7a) quotes Machane Chaim (3: 53) that is in doubt whether we follow the minhag of the giver, who is lenient on cholov Yisroel, or the opinion of the receiver, who isn't. He mentions that it depends on the rationality for sending shalach monos. 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. He maintains that even according to the second opinion, since the receiver will not consume them, it may be similar to just sending him an inedible object and he does not comply. He remains in doubt.
Horav Shlomo Miller's Shlit'a opinion is that one should be stringent. The Rov added that there may be an additional issue of "messayea lidvar avera" or causing someone to commit a prohibited act (to him).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2020 12:10 PM |
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# 2574 Early Pesach Sale
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Q. Kvod Horav. We normally sell our entire house for Pesach. We go away and I just lock everything up and sell.
Someone asked me this year if her married kids could stay in my house because she doesn't have room for them. I really want to help her but I'm not able to clean my entire house and I don't want to throw out my food. Is there a way for me to help her?
Please let me know,
Thank you!
A. Horav Shlomo Miller's Shlit'a opinion is that one may lock up the kitchen, dining room, family room, basement, garage etc., and sell them with a mechira mukdemes (early sell, see questions 68, 148 and 744), thus avoiding also the bedikas chometz search on those areas. One would exempt from the sale only the areas needed to enter and the bedrooms used by the guest.
The rooms and areas locked out and to be sold, should be taped closed with significant strips of noticeable tape and plastic sheets, from top to bottom on their entrances, thus also preventing children from entering them. Notices should be placed on them, mentioning that those areas were sold and are out of bounds.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2020 11:39 AM |
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# 2573 Blessings From Heaven
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Q. Recently, we learned on the Daf that one should recite a special blessing when he sees a place where a miracle occurred for the Bnay Yisroel, such as the site of the crossing of the sea, when we left Egypt, or the crossing of the Yarden river when entering the land. We were told in our shiur that we don't make that bracha today, since we do not know exactly where the sea or the Yarden were split and crossed. However, the Rabbi quoted a famous Sephardic Rosh Yeshiva as ruling, that if one travels by plane close to the Jordan river close to Yericho, he will see all the compatible area, and could recite the blessing. Would the same apply when in the not so far future, we can do touristic space travel and see the land of Egypt and the complete Sinai peninsula. Could we then recite a bracha on the crossing of the sea?
A. Kaftor Vopherach (7), Biur Halacha (208: 1) and others rule that no brochos should be recited unless one is sure and certain that he is witnessing the place where the miracle actually occurred.
Indeed, Horav Ben Sion Abba Shaul zt'l, Rosh Hayeshiva of Porath Yosef, rules in Ohr Letzion (2: 14: 40), that if one travels by plane close to the Jordan river over the area of Yericho, and he sees all the compatible area, he could recite the mentioned blessing.
Horav Shlomo miller's Shlit'a opinion is that although it may be possible for a plane traveling at the right height to see some specific details and identifying aspects of the location being observed, it would not be possible to do so from space and therefore no brocho should be recited on the crossing of the sea.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/13/2020 11:35 AM |
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# 2572 Catch On The Purim Cash
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Q. What are the correct amounts for machatzit hashekel and matonos laevyonim this year?
A. On question 1024 we wrote: Rema (O.H. 694: 1) rules that we donate besides Matonos Laevyonim, also Machatzis Hashekel, but the amounts differ. Mishna Berura (694: 2) asserts to follow the opinion of the Ritvo (Megila 7b) that one fulfils the matonos laevyonim obligation even with two prutos (one prutah per indigent) or its equivalent in food. (“shaveh Prutah”)
The value of a perutah according to the opinion of the Chazon Ish is 1/40 or .025 of a gram of silver, and according to the Masoro it is .0182 of a gram of silver (Masores Hashekel p.119)"
At today's (Adar 5780) price of silver (about $0.56 U.S.D. per gram) it would result in $0.0128 or $0.0092, a bit more or less than a penny.
Although one fulfills one’s obligation with a prutah, nonetheless, Poskim write that it’s proper to give each poor person a significant and meaningful gift (Maharsho – Megila ibid.) Others maintain that it should be enough to purchase three egg volumes of bread (Shaarey Teshuvo 694, see also other opinions on Nitey Gavriel Purim 33:2)
Yeme Mishteh VeSimcha (p. 244 published in 5766) quotes Rav Elyashiv zt'l as saying that even though one fulfills one’s obligation with a prutah, nonetheless, it’s proper to give each poor person about 5 shekalim which is an amount which would make the poor person happy. Halichot Shlomo (chap 19, note 62) quotes Rav Shlomo Zalman Auerbach zt'l as having said that in order to fulfill all opinions one should give an amount which is significant by the giver and by the taker’s standards.
In question #507 in this forum we wrote that Horav Shlomo Miller Shlit'a advises to give at least a dollar (Canadian) for matonos loevyonim, (a Zichron Binyomin paper equivalent dollar is also good). The reason is that you can still acquire a roll of bread with something in it, to be used for a minimum seudah. The Rov maintains that on this year, (5780) the above still stands.
The Rov also recommends that one with limited resources should give two dollars to two needy persons, then divide the rest of the money available and donate to as many recipients as possible, even if it less than a dollar, since every act of giving constitutes a new separate mitzva.
A machatzis hashekel (see question 1274) is the value of 9.6 grams of silver lechumra and 7.5 grams in leniency. The price of silver was yesterday (March 6, 20), approximately $0.56 USD per gram. So the value of machatzis hashekel is between $5.38 and $4,20 USD.
Horav Shlomo Miller's Shlit'a opinion is that you can use the lower figure. However, the Rov mentioned the accepted minhag that where no coin designated as a half-shekel, it is customary for the gabbaim to bring three halves of silver coins which are issued elsewhere, and to give these coins in exchange, to anyone who makes his contribution in the coins or money available to him. After performing the mitzva, the giver returns the three half-shekels to the plate so that others may also be able to observe the minhag properly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/9/2020 4:21 PM |
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# 2571 A Blessing in a Disguise?
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Q. Can one borrow the "partzufim" or masks, Purim disguises and attires that others left in shul after megilla reading, without the permission of the owners? Is this similar to borrowing and wearing someones taalis, since we assume that "nicha lei leinish" a person is agreeable and accepts others borrowing his property when he doesn't need it and it will be returned unharmed, after he complies with a mitzva?
A. On question 1279 we wrote: " Different reasons have been mentioned for the minhag of donning disguises in Purim, such as giving the opportunity to the poor to collect tzedaka without being embarrassed (Minhagei Kol Aryeh)
Other reasons are that the miracle of Purim was disguised in ordinary occurrences and events, such as Vashti being executed and Esther taking her place. The Talmud (Megila 12a) writes that just as the Jews at the time pretended only to be serving other gods, Hashem also pretended that He was going to destroy the Jewish nation, and in the end it was only a semblance (Bnai Isoschor). It would seem that we are being encouraged to wear them. However, Rema (Shulchan Aruch O.H. 696: 8) and Mahari Mintz (17) mention only that it is permitted, but do not encourage it necessarily."
Following the above, Horav Shlomo Miller's Shlit'a opinion is that in our case we do not say "nicha lei leinish" a person is agreeable and accepts others borrowing his property, since no proper real mitzva is being performed.
Besides, even using someones taalis or tefilin without permission may not apply in our days, since we are more careful with the perspiration and sweat from others. The above would also apply to the partzufim and disguises.
The Rov recommended to place a sign in shul, indicating that the partzufim items left in shul, will be considered hefker or abandoned and to be disposed off by the shul.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/9/2020 11:35 AM |
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# 2570 She Read Him the Whole Megilla
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Q. Can a patient hospitalized in a long term recovery facility, far away from a Jewish community, have his wife read the megilla for him if he cannot do it himself or find anyone else willing to travel the distance during Purim?
A. Shulchan Aruch (689: 1) rules that women are obliged in the mitzva of reading the megilla. Mishna Berura (ibid 1) explains that although it is a time dependent mitzva, on which women are normally exempt, since they were also included in the salvation miracle, they are also duty-bound in the celebration. Although women can discharge other women in megilla reading and also men on mitzvos they are obligated to keep such as kiddush,or Chanuka, the reading of the megilla is different, as the Shulchan Aruch (ibid.) writes, because of two reasons (quoted in Mishna Berura: ibid. 7).
Firstly, due to the honor of the congregation, they should not read the megilla, as they avoid reading the Torah publicly in the shul. The Sages added that even privately she should not read it for a man, to avoid problematic differentiation (lo plug). The second reason mentioned is that the nature of their obligation is different from men, as they are not duty-bound to read the megilla, but rather to listen to its reading.
Horav Shlomo Miller's Shlit'a opinion is that she should try as much as possible to get someone to come and read for her husband, but avoid, as mentioned reading it herself for him.
If it is unlikely that they will find someone willing to attend that far away hospital, the Rov recommends to have a kosher megilla send to them and the wife should help her husband read the megilla himself. If that cannot be achieved, she can read for him without a brocho. (Unless she is also complying at the time and she makes a brocho for her own reading)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:51 PM |
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# 2569 Have you Heard this One?
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Q. Many elderly use in our days hearing aids and follow the opinion of Poskim that they should read themselves from a kosher megilla when the megilla is being read in shul. Is it better if at that time they turn off or remove their hearing aids so the "non-kosher" megilla sounds emanating from the apparatus will not interfere with their private reading?
A. Horav Shlomo Miller's Shlit'a opinion is that, it is better to turn off the hearing aid, especially if he can hardly hear without it. Based on the Mishna Berura (689: 5), he should also use a kosher megilla.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:44 PM |
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# 2568 Do You Hear Me?
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Q. Our megilla Baal Kore, with the passing of years, now needs a hearing aid. He can still hear without it, when you talk loudly to him. Can he still read the megilla in shul for all, or do we need someone else? (he will be hurt if denied).
A. Shulchan Aruch (O.H. 689: 2) and Mishna Berura (ibid. 5), rule that one that can talk but is totally deaf, cannot read the megilla for others, since there is a requirement for pirsume nissa, or publicizing the miracle regarding megilla reading. Mishna Berura quoting Shaarei Teshuva asserts, that the above applies only when he cannot hear at all, but if he hears when being addressed loudly he may read for others.
However, Tzemach Tzedek (E.H. 323) maintains that if he reads with a normal voice that he cannot hear himself, they do not comply. (See Piskei Teshuvos ibid. who quotes more lenient opinions).
Horav Shlomo Millers' Shlit'a opinion is that if he reads loud enough, that he can hear himself without the hearing aid, he can read lechatchila (on the onset) for others.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:41 PM |
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# 2568 Do You Hear Me?
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Q. Our megilla Baal Kore, with the passing of years, now needs a hearing aid. He can still hear without it, when you talk loudly to him. Can he still read the megilla in shul for all, or do we need someone else? (he will be hurt if denied).
A. Shulchan Aruch (O.H. 689: 2) and Mishna Berura (ibid. 5), rule that one that can talk but is totally deaf, cannot read the megilla for others, since there is a requirement for pirsume nissa, or publicizing the miracle regarding megilla reading. Mishna Berura quoting Shaarei Teshuva asserts, that the above applies only when he cannot hear at all, but if he hears when being addressed loudly he may read for others.
However, Tzemach Tzedek (E.H. 323) maintains that if he reads with a normal voice that he cannot hear himself, they do not comply. (See Piskei Teshuvos ibid. who quotes more lenient opinions).
Horav Shlomo Millers' Shlit'a opinion is that if he reads loud enough, that he can hear himself without the hearing aid, he can read lechatchila (on the onset) for others.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 1:40 PM |
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# 2567 Bring On the Wine
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Q. Does one comply with the mitzva of shalach manot on Purim, if one sends two wine bottles?
A. Mishna Berura (695: 20), Aruch Hashulchan (ibid. 14), Shem Mishimon (31) and others maintain that one complies with shalach monos, by sending two bottles of different wines.
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 1:20 PM |
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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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Important Numbers
