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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2560 Tailor Made Evaluation
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Q. Can you rely on a non-Jewish tailor, when he assures that there is no linen in the wool suits he makes for you, specially when you have been his client for many years and he is afraid to loose a customer?
How about, if you and others have checked a number of suits and no shaatnez was found?
A. Re- question 2559 above. Poskim disagree as to the extent you may trust a Gentiles testimony in Rabbinic prohibitions under certain circumstances. (See Maharam Shick Y.D. 295). Horav Shlomo Miller's Shlit'a opinion is that if you have already tested at least three suits manufactured by this tailor for you or others, and no shatnez was found. And you tell him that you may be checking this suit also, you may rely in his word, since if caught he will loose his customers. It is still preferable to have it checked if possible. (See next question).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 12:32 PM |
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# 2559 Look Out and Look in?
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Q. Do you have to check for shaatnez a suit that according to its label it 100% polyester etc. and does not contain any wool?
A. Many of the shatnez cases in our days are likely only Rabbinically prohibited. Shatnez is the acronym for "shua, tovi and nuz - combed, spun and woven," which describes the stages in processing fabric: combing the raw fiber, spinning fibers into a thread, and weaving the threads into cloth. For the prohibition to be Biblical, according to Rashi (Yebamos 5b, Nidah 61b) and other Rishonim, the wool and the linen, would have to undergo the three stages mentioned above. Tosafos maintains that wool or linen thread combed, spun and twisted separately and then connected together will comprise shatnez Mideoraisa. There are different opinions as what Rambam maintains. Tur opines he follows Rashi, others assert he adds that any combination of wool and linen connected together, including felt – which is pressed wool and linen – is considered Biblical shatnez. (See Shulchan Aruch Y.D. 300: 1)
Horav Shlomo Miller's Shlit'a opinion is that since in principle the prohibition is likely only rabbinical, if a sofek or doubt exist if there is any wool at all, it would be permitted. Therefore, if the label reads that the clothing contains no wool, it should be in principle permitted.
However, when possible one should consult with the experts in shatnez testing if they have any knowledge regarding this specific clothes manufacturer and the reliability of his label.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 3/6/2020 12:30 PM |
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# 2558 A Fresh Start
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Q. Should preference for reciting sheva brochos in the case above (Q. 2555) be given to the one that led the benching since he started with the mitzva?
A. Poskim maintain that it can be given to someone else lechatchila, and that is the common custom. (Piskei Teshuva 62: 17, quoting Hamakne, Ritvo Kesuvos 7b).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 2/28/2020 1:45 AM |
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# 2557 Pray For The Medicine?
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Q. If someone keeps his medicines in the bathroom, can he say the tefila mentioned above (2556 - “Yehi ratzon milfanecha, Hashem Elo-hai, she’yehai eisek zeh li li’refuah ki rofai chinam atta," - May it be Your will, Hashem my G-d, that this activity will bring healing to me, for You are the free Healer), after he takes it when he exits the bathroom?
A. Horav Shlomo Miller's Shlit'a opinion is that since this is not a brocho, but rather a tefila, it can be recited even after having ingested the medicine.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/28/2020 1:33 AM |
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# 2556 Bless One's Medicine?
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Q. Does one say a special tefila or bracha before taking any medicine constantly taken with Hashem's name? Does one say it on Shabbat or Yom Tov?
A. Shulchan Aruch (O.H. 230: based on Talmud Brochos 60a), does indeed rule that before bloodletting one should recite the bracha of “Yehi ratzon milfanecha, Hashem Elo-hai, she’yehai eisek zeh li li’refuah ki rofai chinam atta," (May it be Your will, Hashem my G-d, that this activity will bring healing to me, for You are the free Healer).
Mishna Berura (ibid. 6) maintains that this blessing is recited on every medical act of healing one performs, and its purpose is to ascertain in ones mind, that the healing depends only on Hashem and one should place his trust and hope in Him.
Aruch Hashulchan (ibid. 5) opines that it should be said with Hashem's name as mentioned in Shulchan Aruch. However, Piskei Teshuvos (ibid. n. 12) quotes contradicting sources.
Horav Shlomo Miller's Shlit'a opinion is that it should be also said before any ingestion of all medicines, even when they are daily and constant. If done with proper kavana and intention, Hashem's name can be used.
On Shabbos and Yom Tov the Rov maintains that this tefilah should not be said, although one that visits the sick does give him a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/28/2020 1:14 AM |
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# 2555 One's Cup of Wine
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Q. Is the case above any different than the common sheva brochos done in shul by shaleshudes during Shabbos?
Is the cup of wine drunk before havdalah?
A. Poskim disagree as to what to do when the chosson-kallah are present at a shaleshudes offered in their honor in shul. Sovea Smochos (4: 53) following Mishna Berura's (299: 14) opinion, maintains that one can drink the wine up to 17 minutes after sunset began. Ohalei Yeshurun (5: 15) quoting Igrois Moshe opines that at New York's latitude one can drink only up to seven minutes after the shekia.
Those who maintain that no wine should be drank after that, (Hochmas Shlomo 299, Sovea Smochos 4: 54 and many Lithuanian Poskim), would leave the two cups, (birchas hamazon and sheva brochos) until after maariv and recite havdala on the cup of benching. Then, it would be mixed with the sheva brochos cup, and it would be given to the chosson-kallah and others, as it is usually done.
However, Igrois Moshe, (O.H. 4: 69) debates at large if when reciting sheva brachos after birchas hamazon, the wine should be drank mainly by the chosson-kallah as normally done by the chupa, or by the one who leads the bentching. He maintains that that the newlyweds should drink it.
Others (Eishel Avrohom 199 and many Chassidic authorities would drink the wine before maariv and havdala.
Horav Shlomo Miller's Shlit'a opinion is that one should follow the established minhogim of his congregation. But the common minhag is to for the chosson kallah to drink the wine.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/28/2020 1:08 AM |
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# 2554 Chosen Celebration
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Q. If the newlyweds join the bris mila seuda (see question above) and they have fulfilled all of the requirements needed (extra food, their own place of honor, their own added people, and nigunim with songs also take place). When it comes to birchas hamazon, since there are two different nuschaos and wording for the beginning of benching, (one for the bris and the other for the sheva brochos), which is the one used?
A. As mentioned above, Horav Shlomo Miller's Shlit'a opinion is that if a separate table is set for the chosson- kallah, preferably in an adjacent room, and they have their own minyan with ponim chadoshos seating with them, they can recite sheva brochos. Since that is the preferred case they would be reciting their own typical birchas hamazon with its sheva brochos.
If they end up benching together, following the other opinions, the Rov's suggests that the nusach of the bris milah takes priority for the zimun, since after all they are the main component of this seuda. But after benching, and after the traditional bris horachamos are said, the sheva brochos can be recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/28/2020 1:05 AM |
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# 2553 Many Happy Simches
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Q. We have invited our just married cousins to the bris mila of our son. (There should B'H be many simchas by all). I was told that if we add some more food to the seudas habris, we can recite sheva brochos, which would be very beautiful since some of the out of town guest to the wedding will be staying for the bris also. We have some questions in regard to the above. Firstly, is this the correct thing to do? And how much more food do we have to add? Does the same apply to a bar mitzva?
A. Poskim disagree. Meiri (Kesuvos 7b) maintains, that we do not recite sheva brochos unless the seuda is done for the honor and benefit of the recently married couple. Orchos Chaim (H. Birchaz Hamazon 61) quotes a similar opinion from the Raved, and therefore we do not recite sheva brochos by a bris mila. Imrei Dovid (40) also opines that unless the meal is totally dedicated for the newlyweds. no sheva brochos should be recited.
However, Ohalei Yeshurun (4: 5) quotes from Igrois Moshe that when the chosson - kallah eat a meal at a restaurant, where food is always anyway served, if it is announced that this is a meal honoring them and they are seated at a place that reflects that it is for their simcha and joy, we do recite sheva brochos.
Ezer Mikodesh (62: 8) asserts the same, if extra food is added in deference to the new couple. Moadim Uzemanim (3: 246: n. p. 113) adds that the same applies even when only chasuna songs and dances are included.
Sovea S'mochos (p. 36), Miyam Hahalacha (2: 73), and others maintain that the same applies to a bar mitzva.
Horav Shlomo Miller's Shlit'a opinion is that if a separate table is set for the chosson- kallah, preferably in an adjacent room, and they have their own minyan with ponim chadoshos seating with them, they can recite sheva brochos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/28/2020 1:04 AM |
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# 2552 A Family United
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Q. Can a woman recite kiddush Friday night for her elderly father (who cannot say it himself) and for her daughters already bas mitzva, and other women guest, when her husband is not in town?
A. Shulchan Aruch (O.H. 271: 2) rules that women can recite kiddush on men's behalf, since they are obliged on the Biblical mitzva of kiddush. Although, Poskim disagree if women are included in "ar'bus" or mutual responsibility in the compliance of mitzvos, as men are. However, if she didn't comply yet, Mishna Berurah (ibid. 4) and others permit a woman to recite kiddush even for men that are part of her family.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 2/23/2020 11:01 PM |
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# 2551 No Straps Attached?
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Q. The straps of my tefilin are only about ten years old. On the tefilin shel yad, at the top place, where it ties over the biceps and goes around the loop of the kesher, since I place them tight, the strap has shrunk a bit. Is the retzua still kosher? Even if it still has the right width, the fact that when I tie it on the arm, it is all bent and curved by the loop, is that acceptable?
A. The minimum width of retzuos is about 11mm according to the Chazon Ish (Kuntres HaShiurim 7), and about 10mm according to Rav Chaim Noeh (Shiurei Torah p.274: 37).
Horav Shlomo Miller's Shlit'a opinion is that if the retzua meets the size standard at the loop kesher, the fact that it bends is the natural and common way of securing it, and is acceptable.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/23/2020 10:36 PM |
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# 2550 The Branch of Olives
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Q, We are learning about eating olives at the Daf. Is it true that the detrimental eating of olives that makes one forget his learning, does not apply to someone who is a Talmid Chcham? (It was so mentioned in our shiur).
A. On question 452 regarding the eating of olives, we wrote: "Talmud (Horayos 13b) teaches that five things cause forgetting the Torah one has learned; one of them is eating olives regularly.
Poiskim differ whether this is an actual prohibition (Divrei Malkiel 4: 1, Hisorerus Teshuvo 367, Lehoros Nossan 1: 59. See Piskey Teshuvos 170: 18) or if it is only good advice and a recommendation (Yabia Omer Y.D. 3: 8 :4, Sefer Hazikaron – Siach Hassode, introd.)
Many Poiskim opine that the Talmud is only referring to raw or fresh olives not the ones that have been pickled or salted (Mor Uk’tzio 170, Kaf Hachaim 157: 27 et. al.) Others maintain that adding olive oil (which is beneficial for memory) to the olives, removes their detrimental effect (Shalmas Chaim 501), However, Sefer Hazikaron (11) disagrees. How much oil should be added? Halichos Shlomo (Tefiloh 2, note 103) mentions even a very small amount others disagree. Some suggest immersing them in olive oil (Shemiras Hanefesh, notes), others sustain that it does not help (Oisrei Laggefen p. 347)
What exactly qualifies as being “roggil” or regular is also in dispute. Sefer Hazikaron (p. 10) maintains that even eating olives once in thirty days meets the criteria, (as in Brochos 40a – on eating lentils). Others (Vein Lomo Michshol p. 345) argue that “roggil” is every day (as in Brochos 6b – on attending shul). Maim Chaim (O.H. 190) rules that even eating olives every day if the amounts are small, is not called being regular. There is also one opinion that asserts that only black olives can cause forgetting not the green ones (Toras Yaakov 3, quoting Avrohom Ezkor)
Finally, the Arizal (quoted in Kaf Ha’Chayim 24:43) writes that olives cause amei haaretz to forget, but if one eats them with the right kavanah or intention, on the contrary they help one to remember. We should intend ‘Kel Elokim Matzpatz’, which has the same Gematriya (417) as zayis, and this intention counters the forgetting power of olives
Horav Shlomo Miller’s Shlit”a opinion is that there is no prohibition on eating olives and “roggil” could be even less than thirty days."
We can add to the above that Sefer Hazikaron (Siach Hassodeh 2: 11) quotes from Mogen Avrohom (170: 19), similarly to the above in the name of the Arizal. He mentions that all the Tanaim and Amoraim that consumed olives, did so with the right kavanah and intention, and therefore, on the contrary it helped them remember.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 11:13 PM |
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# 2549 Bless The Hostess?
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Q. When a guest is reciting during Birchat Hamazon after a meal the blessing for his host, should he not include the hostess also? Why is she is not usually included in the established different nuschaos or versions? (See first question above.
A. In many sidurim the Horachamon does mention also the baalas habbais or hostess. In the longer version mentioned in the Talmud (Brochos 46: 1 - see question above), the hostess is not recorded, but it may well be because she is mostly included when naming her husband, since we rule "ishto kegufo," or a wife is alike her husband.
Horav Shlomo Miller's Shlit'a opinion is that the baalas habais is not mentioned in the Horachamon's Talmudic version, due to the Halacha that whatever belongs to the wife, is usually the property of the husband, so she is literally not the "baalas habais." Besides in those days one husband could have many wives.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 11:03 PM |
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# 2548 A Very Blessed Trip
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Q. When someone is staying in a Jewish hotel or traveling El Al, should one say the blessing for the host after eating and reciting Birchat Hamazon?
A. Mishna Berura (193: 27) rules that one who recites birchas hamazon at a Gentiles house should say; Horachamon - The Merciful should send us many brochos in our ways and our stays forever. He may also say; Horachamon - should bless the baal habais - referring to the provider of the meal.
Chashukei Chemed (Brochos 46a) rules that the same applies to one traveling by plane. He quotes Horav Eliashiv Zt"l, that even one paying for his meal, should bless the provider, since without their help to provide a kosher meal, they would go hungry.
Horav Shlomo Miller's Shlit'a opinion is that it is proper to say the Horachamon. However, when only the food providers or caterers are Jewish, (as is common in Pesach Hotels), one should mention in the blessing instead of "baal habbais" or the owner of the facility, the term "baal hamazom" or the food provider.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 11:02 PM |
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# 2547 The Place of Honor
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Q. (Re- question 2546 above). Where is the correct place for the guest to recite the blessing honoring and thanking his host after the meal, during Birchat Hamazon?
A. As mentioned above, there are two established versions of the bracha for the host. Even Haozel (H. Brochos 2: 7), deduces from the Rambam's wording, that it is an extension of the fourth blessing of benching and should be added at the end of it, without answering amen in-between or reciting then other horachamons. A similar ruling is mentioned in the Mibeis Levy Haggada, quoting the Brisker Rov zt'l, and by Ze Hashulchan (201: 1).
However, Machzor Vitri (p. 52), Tzror Hachaim, Kol Bo, and others, place this brocho at the end of the horachamons.
Horav Shlomo Miller's Shlit'a opinion is that one should maintain the minhagim and inherited traditions of his family.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 10:59 PM |
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# 2546 Thank G-d For Small Blessings
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Q. Why is it that only some of the guest bother to bless their hosts at the end of a Shabbat or other meal, with the extended bracha mentioned in the Gemara, and they say only a short Horachaman, mentioned in sidurim by Birchat Hamazon?
A. Shulchan Aruch (O.H. 201: 1) rules that one of the guest should be asked to lead birchas hamazon and quotes the full long blessing mentioned in the Talmud (Brochos 46: 1). Mishna Berura (ibid. 5) cites Lechem Chamudos as wondering why indeed we have changed and only recite an abbreviated version in the horachamons. Siddur Yaavetz also questions the above and strongly recommends to recite the Talmudical extended blessing, since every single word in it, carries a very profound and significant meaning. His opinion is echoed by Ze Hashulchan (201: 1) and others. It seems to be the accepted minhag of many Sephardic communities.
However, Sholchan Hatahor (ibid.: 3) sponsors bedieved, the ones who rely on the short horachamon version. Aruch Hashulchan (ibid.: 3) maintains that it is different in our days, when everyone recites the blessing after the meals by his own, and don't comply by just listening to the selected guest leading the services.
Horav Shlomo Miller's Shlit'a opinion is that one may follow the established tradition of many generations to recite the short version only.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 10:57 PM |
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#2545 Thanks But No Thanks
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Q. A gabay goes around the shul with a pushka during pesukei dezimara (by Vaiborech Dovid) to collect tzedaka for the shul. He often says yasher koach or thank you to the givers and he argues that it is not a hefsek or interruption,since he is only responding to their giving. Is that permitted?
A. Shulchan Aruch (O.H. 51: 5) rules that in the middle of the psalms of pesukei dezimra it is prohibited to greet someone deserving to be honored, but it is permitted to answer to that person, when he greeted us.
However, Horav Shlomo Miller's Shlit'a opinion is that thanking for a donation received, is not considered to be a response to a salute. (The Rabbi should explain this Halacha in his teachings, so the people will not expect a thank you then).
The Rov added that the gabay may attach a noticeable thank-you note to the pushka and point to it if necessary.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 10:18 PM |
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# 2544 Make a Name for Yourself
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Q. When reciting a mi sheberach for a sick person, we usually quote his mothers name. If he is a Cohen or a Levy, should the gabay say Hacohen or Halevy after his name or after the mothers name, as we usually do with the father?
A. On question 424 we quoted "Birkey Yosef (Y.D. 240: 4) who rules that when praying on behalf of one’s father or Rebbe, he should omit mentioning titles of honor. As Shlomo said when talking to Hashem; “David my father” and Elisha expressed: “the G-d of Eliahu”. The reason is that in front of Hashem we can only be humble. Uriah, he adds, was considered rebellious when he mentioned; “my master Yoav” in the presence of King David. A similar position is quoted in Minchas Chinuch (257: 12) in the name of Maavar Yabok.
Horav Shlomo Miler’s Shlit”a opinion is that you don’t have to mention in a Mi Sheverach the fact that the sick individual, is a cohen or levy."
However, the Rov added that in places where they do mention cohen or levy, this title should be mentioned before the mother's name.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/20/2020 10:16 PM |
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# 2543 Tefilah Multitasking
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Q. Re - above question (2542). When repeating the amida, Halacha requires that we must have at least nine people listening to the shaliach tzibur and answering amen to his brochos., otherwise the blessing may be in vain and prohibited. How much is the minimum of attention needed to comply with the requirement of listening to the shaliach tzibur when the repetition of the amida is recited?
A. Some have argued that even when not consciously paying full attention to every word recited in the repetition of the amida, since the intention in principle is there and just the mind wanders off, as is most common in our days, one may still comply.
The argument follows the fact that we do many activities, and some of them where our attention is most crucial, such as driving fast a car for hours on a highway, without actually placing all of our attention constantly on the act.
However, Horav Shlomo Miller's Shlit'a opinion is that the subconscious attention may be effective when one is doing an act, such as reading the megilah or complying with another mitzva activity. But when the activity is just listening, as in chazoras hashatz, full conscious attention is required.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/17/2020 11:23 PM |
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# 2542 Are You Really Listening?
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Q. When repeating the amida, Halacha requires that we must have at least nine people listening to the shaliach tzibur and answering amen to his brochos. Since in our days it is unusual for someone to maintain constant attention that long, should the shaliach tzibur, better have in mind to daven a tefilas nedavah or an added voluntary amida when repeating aloud the shemone essre, especially when the minyan is exact or small?
A. Shulchan Aruch (O.H. 124: 4) rules that when the shaliach tzibur repeats the amida, the present should be silent while paying attention to the brochos being recited and answering amen to them. If there are no nine people listening, it is close to consider the blessings as recited in vain.
Mishna Berura (ibid. 17- 18) maintains that one should not recite other tefilos or learn at that time, but carefully listen to the complete brocho being recited. When not enough are listening, he quotes Shulchan Shleima, that suggests the shaliach tzibur making by his own a condition that if nine are not listening, his amida repetition should be an added voluntary amida.
Since the Shulchan Aruch (55) ruled that if there were ten present at the very beginning of the amida and then some left, one may continue the repetition, some Poskim argue that after the fact, if nine listen just to the first brocho, or at least to the beginning of that brocho, it is only close to being a blessing in vain. However, if no six individuals are paying attention, when repeating the rest, it would certainly be in vain. (Pischei Teshuva, Igros Moshe 4: 19).
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/17/2020 11:20 PM |
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# 2541 Enjoy At The Right Time
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Q. Does the principle of choosing to make a brocho on "choviv" or the items one likes, apply to all foods being served? Would that mean that one should make the required brocho on the dessert one specially likes if already on the table, before the rest of the meal?
A. Shulchan Aruch (O.H. 211: 1) maintains that it applies to all foods, however, when the brochos are different, conflicting opinions are presented by the Poskim.
Mishna Berura (ibid, 1) writes that choviv applies to the foods one is interested to eat at that time and are also present at the table and not to foods that one does not desire to eat now, or that will be served later on during the meal.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 2/17/2020 1:13 PM |
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Important Numbers
