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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2026 The Smell Test
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Q. If many people are present when Havdala is said and it would take a long time, probably more than the time it takes to recite the complete Havdala, for everyone to smell the besamim, what should be done so it will not be a hefsek?
A. Shemiras Shabbos Kehilchoso (60: 7), writes that if many are being yotze with the Havdala, it may not correct to wait until all take a turn and smell the few available besamim, since it would create a great interruption between the brocho on the wine and the rest of Havdala. On note 21 quoting HS'Z Auerbach Zt'l, that he maintains it may not be a hefsek even if the wait is longer than the recitation of the Havdala, and they may also smell after that, without making an additional brocho.
Salmas Chaim (200) maintains that if they listened to the brocho, they do not have to repeat it after the end of Havdala.
Sefer Chofetz Chaim Upoalo (3: p. 511) relates that when there was a large crowd listening to Havdala, the Chofetz Chaim would not recite during Havdala the besamim brocho. He left it for the present to recite the brocho when the besamim came to each of them. (See Piskei Teshuvos 297: 2)
Horav Shlomo Miller's Shlit'a opinion is that the listeners should smell the spices after the end of Havdala and after reciting then their own brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/23/2019 2:06 PM |
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# 2025 Keep Their Name
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Q. (See question 2014 above). Would it be recommended that if the name given to an institution, was given "Leilui Nishmas" of one of his relatives, the donor should agree that at least those names, without any surnames, so anonymity is kept, should be maintained? Would removing their names be considered a prohibited dishonor to their neshamos?
A. Horav Shlomo Miller's shlit'a opinion is that indeed one should not remove the names of the neshomos that were and are being honored, especially if they are parents or others that one is obliged to honor.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/20/2019 12:59 PM |
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# 2024 Clear His Name
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Q. Someone donated a large sum to an institution and was therefore granted that his name should be given to it. Years later, the donor decided that he does not want the institution to carry his name anymore and it should be removed. Is he entitled to his request and the institution has to remove his name?
A. Horav Shlomo Miller's Shlit'a opinion is that he should be entitled to his request of name removal. The reason being, since after all he donated the funds and he certainly had in mind that the donation should not be detrimental to him.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/20/2019 12:54 PM |
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# 2023 Play Your Cards Right
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Q. (See question 2022 above). Can someone staying in a hotel during Shabbat give the plastic card key for opening the room-door to a friend that uses that card key on Shabbat? The holder of the key uses tape on the lock of his own door, to avoid using the electronic key, since he considers using it as chilul Shabbat. However his friend argues that he knows of Rabbis that permit it. He picked up both keys before the beginning of Shabbat.
A. Horav Shlomo Miller's Shlit'a opinion is that it is the view of most Poskim to prohibit the use of an electronic plastic-card key to open an hotel room door, and it is the accepted minhag of Shomrei Shabbos to avoid it. (See questions 749 and 1329). Therefore, one should not hand over the card key to a friend that will use it. He may be transgressing on the prohibition of Lifnei Iver or being Mesayea (helping) another to transgress a prohibition. He should live the card-key at the desk.
See question 1329 in regards to the muktza prohibition in handling the key.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/20/2019 12:36 PM |
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# 2022 Milk of Human Kindness?
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Q. Is it permitted for someone that is careful to eat only products that contain Chalav Yisrael, to serve to his guest that eat non Chalav-Yisrael pastries and chocolates as long as they have proper Kasher supervision? Or since for him it is prohibited food, he may be transgressing on Lifne Iver? (placing a stumbling block before the blind).
A. Poskim disagree if it is permitted for members of different communities such as Ashkenazim and Sefaradim that may maintain different traditions on food prohibitions, such as the sirchos, (scar tissue and strand like adhesions), that develop on the lungs if they can feed or sell the meat prohibited to them to members of the community that permits them. Mabit (1: 21) and K'sav Sofer (Y. D. 77) permit, while Shaar Hamelech (H. Ishus 9: 16) prohibits. Similarly, Yalkut Yosef (Issur Veheter 2: p. 463) presents community disagreement in regards to cheeses made from milk of a particular treif animal. There are similar cases in regards to cooking on Shabbos (Amira Lenochri p. 140) and others. Many Poskim permit.
Horav Shlomo Miller's Shlit'a opinion is that as long as the guest are aware that the food offered to them is not Cholov Yisroel and they usually consume it, there is no Lifnei Iver prohibition. The Rov Added that in this particular case there may be additional reasons to be lenient, since the milk is served in a mixture, and it may be only whey or other extracts of milk.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/20/2019 12:34 PM |
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# 2021 Thanks, But No Thanks
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Q. In past years, when rainfall has been middling, Rabbanim in Eretz Yisroel (and perhaps other countries) have called for extra tefillos to appeal to Hashem to send rain – so with this year’s surfeit of gishmei brachah, said Israeli Agriculture Minister Uri Ariel, it’s only fitting that Hashem be thanked for the bounty that has helped refill aquifers, streams and even the Kinneret to some extent. He would like to suggest a special day of thanksgiving for the rain that has fallen until now.
What is the Rav's opinion about his suggestion?
A. Talmud Brachos (59b) and Shulchan Aruch (O.H. 221: 1) rule on reciting a special thanksgiving and appreciation brocho when rains come after a drought. Although there are various details when and where this blessing is recited, there is no question that each individual benefiting from the rains is obliged to thank Hashem in his own words, for the great chesed rains represent.
Beer Hatora (Vaera p. 92) and others teach that since the brocho mentions to thank Hashem for every single drop and drop that rains, it is not enough to recite a "brocho k'lalis" on one single occasion, but to constantly and in every day express our thanks. They compare it to the saying of the Sages (Bereshis Rabba 14, Yalkut Tehilim 150) on the last verse of Psalms; "Kol Haneshama" "Let every soul praise Hashem - for every breath and breath we take"
Whether a special day for rain-thanksgiving should be established, when and by who and for whom, is obviously highly controversial. It could be seen by many as a mere political maneuver, especially with the religious history of the Minister suggesting it.
Horav Shlomo Miller's Shlit'a opinion is that in times of hoda'a, thanks and praise to Hashem, it may be advisable to avoid organizing public acts that by the very nature of their organization and support, may show and cause further division in our ranks.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/20/2019 11:57 AM |
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# 2020 Pump the Shailah
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Q. My one use hand soap pumps which turn the soap in to a foam, on Shabbos?
A. On question 997 regarding the use of liquid soap and soap that changes from liquid to foam on Shabbos, we wrote: "Remoh (O.H. 326: 10) prohibits using solid soap that dissolves into the water used for washing since it involves creating a new presence and this constitutes “nolad,” (born.)
Nolad refers to things that come into existence on Shabbos, for example breaking ice in order to produce water prohibited by the Talmud (Shabbos 51b.) Sefer Hat’rumah and Remoh, (318: 16 – see M”B 320: 35) explain that the reason is creating a new being.
Other Poskim prohibit because of “memachek” or smoothing which is one of the thirty nine melochos or labours forbidden on Shabbos.
Yechave Daas (2:50 ) permits the use of a bar of soap, because the user has no intention of changing anything; he only intends to clean what he is washing. However, Igrois Moshe (O.H. 1: 113) is stringent in the use of even liquid soaps that can be further diluted. Similarly, Rivavos Efraim (8: 154) follows his opinion.
Most Poskim maintain the prohibition on solid bar soaps but permit the use of free flowing liquid soaps, including the foam or bubbles unintentionally created.(Aruch Hashulchan 326: 11, Ketzos Hashulchan 146: 32, Bris Olam – Memachek 5, Beer Moshe 8: 248, Shemiras Shabbos Kehilchaso 14: 16, and 12: 7, et. al.)
Horav Shlomo Miller’s Shlit’a opinion is that free flowing or diluted liquid soap is permitted when needed."
However, in regards to soap pumps that are made with the specific intention of pumping out the bottled liquid soap in a foam mode, the opinion of the Rov, is to be stringent, unless it is needed for the ill.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/18/2019 2:47 PM |
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# 2019 A Non-Baruch Bracha?
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Q. Can I fullfill my obligation to say a bracha, if I omit the word baruch? Or if I replace baruch with the word mishubach?
(Because the words which baruch (or a word for root brch) is paralleled with in bircas krias shema and nishmas, Also that brch is in a list of words of praise in Kaddish).
A. Horav Shlomo Miller's Shlit'a opinion is that regardless of the validity of the dikduk and grammar involved is this suggestion, one cannot change the formulation and established wording of a brocho, as our sages teach (Brochos 40b); "whoever alters the 'coin' minted by the Sages (changes the format) of brochos, does not comply with his obligation" (See Rambam, H. Brochos 1: 5, and H. Kerias Shema 1: 7).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/18/2019 9:40 AM |
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# 2018 The Impact of the No-Pact
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Q. The Baal HaTurim writes (Sh'mos 1:1) that the Yidden were redeemed from Egypt because they kept Shabbos and Milah there.
How is it possible that they kept Milah? It says in Sh'mos Rabbah (1:8) that they stopped keeping Milah after Yosef died.
A. Horav Shlomo Miller Shlit'a pointed out that milah was kept in Mitzraim before exiting, when they brought the korban Pesach. Also the Shevet Levy always kept bris milah (See Ramban quoting Rambam, Yebamot 46a).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/18/2019 9:34 AM |
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# 2017 A Pareve Shailah
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Q. Hello Rav,
I like to use leftover Shabbas Challah to eat with dairy on Sunday mornings. In order to do this, I remove the extra challah from the table before the meat course (leaving just a small one on the table to comply with the idea to always have bread on the table and for during bentching). The challah I have removed is what I want to use for dairy the next day. Is this acceptable or would that also be included in the rabbinical prohibition against eating bread or a meat meal with dairy?
A. Horav Shlomo Miller's Shlit'a opinion is that if one is actually careful and supervises that the challah on the table does not come in any contact with meat or meat dishes, it would be permitted to eat it later on with milk products.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/16/2019 12:27 PM |
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# 2016 Of Dogs and Donkeys
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Q. Why were the dogs in parshas Bo rewarded with only scraps of treif animals, while the donkeys were honored with the holiness of kedushas bechora?
A. Horav Yosef Chaim Sonnefeld is quoted saying that at the time of Yetzias Mitzraim, the dogs merely kept quiet. The donkeys however. shlepped and carried. When you work hard to help another, you are invested with kedusha. Putting down your shoulder to help someone else is a higher level of spirituality then merely keeping quiet.
Horav Shlomo Miller's Shlit'a opinion is similar. (See That is on Parshas Bo 79, for a different answer).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/16/2019 12:15 PM |
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# 2015 Competent Competing
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Q. An insurance salesman had the following question. His business requires offering insurance packages to customers. Often times the customers have previous insurance policies in place, and he is merely trying to convince them to replace their preexisting policies with a new policy from him. If he knows the customer previously bought a insurance policy from a frum yid, and he would technically by causing the first yid a loss if he is indeed successful in convincing the customer to cancel the first insurance package and buy a new one from him, is it still acceptable to try selling to that customer? The same may be asked for CPA's trying to convince clients to switch over to them. What must be considered?
A. Horav Shlomo Miller's Shlit'a opinion is that if the client approaches the insurance agent or the prospective CPA, they are allowed to offer their services at a better rate and conditions than the existing ones.
At the time of the renewal of the insurance policies or the CPA's contract, they may also be permitted to approach a prospective client to provide and offer their services at a better terms and conditions. However, since there may be other considerations involved, a competent Rabbi familiar with the conditions and terms of the case, should be consulted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/15/2019 1:01 AM |
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# 2014 Catch Me Later
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Q. When listening to Havdalah over grape juice, I make a silent stipulation that I am being yotzi with him, unless I decide later on to make my own. Later on, I may decide to repeat Havdalah on wine, especially if the person I heard did not properly articulate some of the words, or if I may have spaced out while listening, or perhaps he did not drink the shiur. Is this OK? Is there a preference of wine over grape juice?
A. Horav Shlomo Miller's Shlit'a opinion is that one may make a condition to be yotze with a later havdala, if it is then complied in a better way. The Rov maintains that the condition should be worded as saying; if one does recites later-on another havdala, that second one should take effect.
As far as choosing to recite a later havdala because of the preference of wine to grape juice, the Rov maintains that one should not repeat just because he now has wine available.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/15/2019 12:53 AM |
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# 2013 Good to Hear Your Voice
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Q. A person who will be eating Friday night by a family where the person making Kiddush does not properly articulate the words, mumbles, or otherwise makes Kiddush incorrectly - and does not offer his guests the option of making their own Kiddush - what would the Rav recommend?
A. You could quietly and discreetly repeat the words of the kiddush said. (Ben Ish Chai - Bereishis 15, Rav Poalim 2: 41). Also recommended for one that is hard of hearing.
Horav Shlomo Miller Shlit'a rules in Maayonei Shlomo (O.H. 77) in regard to the use of cochlear implants, that in order to comply with kiddush a wife or daughter should say it quietly herself, but she does not have to hold a cup of wine in her hand if it is embarrassing. It is also preferable that one should make an effort to drink some of the wine or grape juice.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/15/2019 12:45 AM |
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# 2012 Sign In?
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Q. An elevator that opens directly into someones apartment, and there is a regular wooden door that closes with a lock the entrance from the elevator to the apartment. Does that door that is similar to others, require a mezuza, at least for maaras ayin? (The people inside the apartment, will see a door without a mezuza).
A. See question 2011 above and Shulchan Aruch, Yoreh Deah (286: 7). Pischei Teshuva, (Y D. 286: 11) quotes Chamudei Doniel who rules that a beis sha’ar even if it does not have the regular requirements of a room that would require a mezuza such as being four by four amos, is still liable for mezuza.
Horav Shlomo Miller's Shlit'a opinion is that in the above case, as mentioned on the question before, is exempt from mezuza. Regarding maaras ayin the Rov's opinion is that usually it can be recognized as a elevator door by the buttons on the wall next to it. If those buttons are inside the door space, the mezuza could possibly also be on that side.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/15/2019 12:31 AM |
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# 2011 Elevating the Elevator
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Q. Does an elevator that measures more than six by six feet and services a condo building were all or most of the owners are Jewish require a mezuza?
A. Maseches Mezuza (2: 4) quotes a disagreement between Beis Shamai and Beis Hilel if a door that requires a movable ladder to enter it, requires a mezuza, Beis Hilel is lenient.
Poskim present three different opinion in regard to an elevator. 1) Chovas Haddor (5: 11) considers an elevator as a regular staircase that connects all floors, and is therefore liable to mezuza. On the main floor that has street access, he rules to place the mezuza on the right side of the door one enters the elevator. On the other floors, it should be on the right side of the person entering that floor from the elevator. It seems from his wording that a brocho is recited.
2) Be'eir Moshe (2: 88-90) maintains it is totally exempt, since the elevator moves from floor to floor, and it is not designed as a habitation unit. See also Betzel Hachochma (3: 80).
3) Minchas Yitzchok (4: 93) rules to install a mezuza without a brocho only on the door inside the elevator itself, since although it is not designed as a habitation unit, it serves an essential purpose and need for the dwellers. Therefore, even if it does not measure 4 x4 amos, it should have a mezuza.
However, the elevator doors on the building itself are exempt, as there are of no connecting use when the elevator is not on their floor.
Horav Shlomo Miller's Shlit'a opinion is similar to the Be'eir Moshe, since an elevator is considered as a movable ladder, and no mezuza is needed. That is indeed the common minhag.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/15/2019 12:29 AM |
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# 2010 Refuah Shleima
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Q. I have diabetes Type 2. I need to check my sugar levels a number of times a day to ascertain how much insulin to inject. To inject insulin without checking the sugar level is dangerous because injecting too much insulin can result in potentially fatal insulin shock.
In order to check my sugar level, I need to insert a test strip into the testing machine. When I do so, the machine beeps twice and is then ready for a blood application upon the strip. I then use a mechanical pen. I push the top of the pen to tighten the spring and then press a mechanical button that releases the spring, causing the needle to jab into my finger. I then push a drop of blood out, using a finger of my other hand, and I touch the drop to the strip. The machine informs me on the LCD screen of what my sugar level is. I then remove the strip to be discarded and the screen goes blank.
On Shabbos, Yom Kippur and Yom Tov I apply certain changes to the procedure. I insert the strip into the machine in an abnormal manner. Instead of depressing the mechanical button with my finger, I use my teeth. Instead of pressing the drop of blood from my finger with a finger of my other hand, I press my finger to a hard surface, such as the table or shelf, to get the drop of blood out. After the sugar level is determined, I remove the strip from the machine with my teeth.
A Torah scholar of note in my neighbourhood told me that I must get a special automatic sugar level checker that will be stuck in my body all the time, because although the Ramo allows for a Shinui in a Torah Shabbos prohibition, the Acharonim, such as the Taz, differ. Therefore, my use of a Shinui, such as for puncturing my finger and squeezing out blood, is forbidden, since I am a Choleh She'Ein Bo Sakono.
1) Is this scholar correct, that we pasken not like the Ramo regarding a Shinui for a Choleh She'Ein Bo Sakono?
2) If he is correct, am I obligated to get this special automatic sugar level checker despite the high cost (it is only subsidized for Type 1 diabetes sufferers).
3) Perhaps I am classified as a Choleh She'Yeish Bo Sakono, since not checking my sugar level and injecting an amount of insulin based on a guess, could potentially turn into a Pikuach Nefesh situation.
A. Horav Shlomo Miller's Shlit'a opinion is that you should try to make a proper shinui even for a chole sheyesh bo sakono if possible, as the Remo advises (328: 12). The Rov maintains that pressing one's finger on a hard surface such as a table to collect a blood drop, may not qualify as a proper shinui.
Regarding whether the type of diabetes that you have qualifies as a chole sheyesh bo sakono, will have to be answered by a physician familiar with the respective halochos as cases often differ.
In regard to acquiring a Continuous Glucose Monitor, the Rov's opinion is that if it also benefits the health perspective of the patient, and it is maintained on during the entire Shabbos, one should make an effort to acquire it. In respect to carrying the CGM where there is no eiruv, see question 1999 on an Epi-Pen, and 1732 on ankle monitors.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/11/2019 3:36 PM |
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# 2009 Am I Right?
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Q. I am halachically a lefty, but since there are some sfeikos regarding my status, I put also (tefilin) on my left hand after davening. I always take my shel yad, turn it the other way and put it on. Recently, someone offered me an old pair of ordinary tefillin.they are kosher but not nearly as mehudar as my pair, both batim and parshiyos.should I continue to use my pair and keep turning it around or use the common pair even though it is old and not so mehudar?
A. Horav Shlomo Miller's Shlit'a opinion is that it is preferable to wear the old pair on the (everyone) left hand properly, than the mehudar upside down.
The Rov added that the tefillin shel-rosh should not be removed when changing the shel-yad. Therefore no brocho should be recited when placing the other non-mehudar shel yad on the other hand. After tying the shel-yad, one should slightly move the shel-rosh.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/11/2019 2:23 AM |
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# 2008 In Heaven's Name!
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Q. Re- question 1993 on Yale's emblem. Columbia University has a coat of arms, it appears on all cards that staff of the university carry clipped to their clothing and also appears on the floor of the library and other places. It has the four-letter name of HaShem on it's top centre. I have attached a picture for illustration purposes. Can one walk into a bathroom with this or walk over it on the floor?
A. Horav Shlomo Miller's Shlit'a opinion is that since the coat of arms shows the explicit four-letter name of Hashem (and also the name Uri E-l), one should cover them with paper and tape that would not erase even a small part of the letters of Hashem's name if removed. One should also not step on the emblem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/8/2019 10:30 PM |
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# 2007 Promises, Promises
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Q. If a neder works by forbidding an item onto oneself; why does the world say "Bli neder" to avoid some kind of commitment? wouldn't it be more appropriate to say bli shavoua?
A. The basic difference between a neder and a shevua is that a neder is a prohibition that takes effect on the item vowed upon, while a shevua takes effect on the person. (See Rambam H. Nedarim 1: 1).
Therefore, indeed the commitment accepted for doing something in the future, is a shevua and not a neder.
Horav Shlomo Miller Shlit'a explained that when uttering a promise to do a mitzva it is different and it becomes a neder, as when donating to tzedaka or to offer a korban,
Horav Dovid Pam Shlit'a added, that it may also refer to the Talmud (Nedarim 8a). It teaches in the name of Rav Gidal in the name of Rav, that if one says "I will get up early and learn this perek or this mesechta," he has pronounced a great neder to the G-d of Israel.
Ran (ibid.) explains that this is indeed a shevua, but often the Talmud uses the term neder to connote a shevua.
See also Tosafos (ibid.) for other interpretations.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/7/2019 11:36 PM |
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Important Numbers
