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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1898 Under Cover
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Q. Can the cover of the challos on Shabbos be transparent such as a plastic bag?
A. The Tur (O.H. 271) quotes Talmud Yerushalmi that the challah is covered so that it should not feel embarrassed for not being chosen for kiddush, since according to the verse describing the bounty of the Land of Israel – “A land of wheat, barley, grape, fig and pomegranate; a land of oil-olives and date-honey” (Devarim 8: 8) – it is the bread that should take precedence in the order of brochos.
Therefore, some Poskim are stringent and maintain that a transparent, see through, or with open spaces cover should not be used. (B'riss Olom - Kiddush 35, Minchas Shabbos - Shiyore Hamincho 77, Nishmas Shabbos p. 75, et. al.).
Shemiras Shabbos K. quoting Horav S. Z. Auerbach zt'l permits their use. Others assert that the cover should be white as a signal to the color of the monn. (Tehila Ledovid 271: 13).
Horav Shlomo Miller's Shlit'a opinion is that on the onset (lechatchila) a proper cover should be used. However, at the time one partially uncovers the chalos, places his hands on them and recites the brocho, a remaining plastic cover will suffice.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 10/26/2018 12:11 PM |
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# 1897 Everything About the Kitchen Sink
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Q. With a large family and a moderate size sink, we need the Friday night Shabbat dishes out of the sink after the meal, so we pack them into the dishwasher. (Usually we will not need these plates again on shabbat.) The problem is that if they are not rinsed off fairly well, then the dishwasher will not clean them properly and perhaps it can lead to problems with the dishwasher. It would seem that rinsing them off before putting them into the dishwasher is "preparing for the weekday", so I'm wondering what I can do. 1) Running them under the water briefly will remove some of it, but often doesn't remove enough of the food stuff. 2) if I move the plate around under the stream of water so that the stream of water hits the spots where the food is, that direct water pressure will usually take off enough of the leftovers. 3) For more stubborn pieces of leftovers, a quick & light scrub with my thumb would do the job. Are any of these permissible or do we need to place them into the dishwasher dirty and then remove them all after Shabbat to properly rinse them, then put them back in to be cleaned (which we would rather not do, as there is already so much cleanup after Shabbat!)
A. See question 968 in regards to storing used dirty dishes in the dishwasher to keep the kitchen clean during Shabbos (if no light goes on or off). We wrote; Poskim permit storing dirty dishes or soiled clothing in a washing machine if the purpose is to keep clean the house and not to prepare or set up to save time after Shabbos. (Igrois Moishe 4: – 39 Melochos p. 115 et. al.).
Mishne Halochos (4: 43 and 4:44) explains that there is no “ma’aras ayin” prohibition involved by placing oneself in a situation where an onlooker may suspect that one is about to wash the dishes or the clothing on Shabbos, if customarily during the weekdays one also stores away the dishes and washes them at a later time, when the machine becomes full.
Horav Shlomo Miller also advises not to place on Shabbos the dishes each one orderly and separately inside the racks, ready to be washed, but rather to just pile them up and get them out of sight.
On question 306- 307 regarding lightly soaking soiled dishes with cold water after meals on Shabbos, we wrote: It is forbidden to prepare on Shabbos for the weekdays even on arrangements that do not qualify as melochos by themselves, and involve only slight effort such as soaking dishes or fetching wine (Mishna Berura 503: 1).
However when there is a likely possibility that they will be still needed during Shabbos, even after Seudo Shlishis (ibid. 323: 28), or they create a foul odor or will attract insects, they could be soaked in cold water as needed.(Sh’miras Shabbos Kehilchoso 12: 2). The Rov's opinion is that it is also permitted to add liquid soap to the water when needed now to avoid foul odors or attracting insects.
In regards to scrubbing on question1512 we wrote: The prohibited melacha of melaben or cleaning usually applies to materials that absorb liquids such as fabrics and clothes. Washing dishes, pots and pans is permitted in cold water, when needed for that Shabbos. (O.H. 323: 6, in regards to leather shoes). It is permitted to rub and remove from a dry plastic tablecloth a dry stain with a dry cloth. (similar to O.H. 302: 6, Mishna Berura ibid. 26), but no wet cloth, napkins or paper towels should be used; neither should they be used to collect or clean spilled liquids, as you will come to squeeze the wet materials. You may however use a rubber squeegee or non absorbent material to remove or push aside spilled liquids from the plastic or water spilled for cleaning purposes. However, vigorous rubbing or “shifshuf” should preferable be avoided. See Shemiras Shabbos Kehilchoso (12: 41). See also Igrois Moshe (Y.D. 2: 79).
Horav Shlomo Miller's Shlit'a opinion is that there is basically no difference in the various kinds of plastic tablecloths in regards to the above question or between the different communities who use them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/26/2018 12:06 PM |
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# 1896 From Cover to Cover
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Q. Hello Rav, I heard in a shiur that you are suppose to have 2 tablecloths on your table on Shabbat, so that when you remove one to switch it, or to shake it off, the table will always still be covered with another table cloth. Is this actually Halacha or even a middut chasidut?
thank you
A. On question 1886 in regards to white tablecloths on Shabbos and Yom Tov, we wrote; "Nishmas Shabbos (268) maintains that even on Shabbos, Poskim fail to mention that the tablecloth used has to be white, they just assert that the tables should be covered. However, he writes that the tradition is to use white tablecloths. He adds that it may be due to various reasons. Firstly, we do cover tables even when we eat on them during week, so in a way similar to honoring Shabbos by having specially dedicated better clothes, we also use clean white tablecloths for the Shabbos seudos; we thus comply with the mitzva of Mikro Kodesh."
Sefer Hamitzvos (30) quoting Sheiltos and others, maintain that the two tablecloths are for the purpose of representing the monn that came down on top of a layer of dew and was covered by another.
Mishna Berura (262: 4), Magen Avraham, Aruch Hashulchan (ibid.) and others quote Rashal. that maintains there should be an additional tablecloth, to keep the table covered, even when the first is removed or being shaken out.
Horav Shlomo Miller's Shlit'a opinion is that this is not an obligation but rather a propitious and commendable middas chassiduss.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/26/2018 11:57 AM |
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# 1895 A Minor Honor
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Q. Can you honor a minor with pesichat Aron Hakodesh? (As in Avinu Malkenu, Shema Kolenu or Shir Hamaalot, or when someone else takes out the Sefer Torah)
A. Mishnah Berurah (147: 29) maintains that it is improper to have a katan carry the Torah. However, when just pesicha is involved it may appear that it should be permitted.
On question 639 in regards to giving pesicha to one preparing himself to become a Ger and already enrolled in a learning program, in contact with the Beis Din and who attends regularly a Shul, we wrote; Chashukei Chemed (Yuma 4a) rules that on the onset a prospective ger should also not be honored yet with pesicha (opening) of the Aron Hakodesh although the Rambam and others would permit. Besides the issue of Kovod or honor of the Sefer Torah involved there are other concerns such as Kovod Hatzibur and the fact that he may be equivocally accepted as Jewish even before he has fulfilled entirely his conversion (Aterez Paz O.H. 2).
You may therefore argue that it is not Kovod Hatzibur to give pesicha to a katan, when there is no established minhag to do so in that congregation.
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 10/26/2018 11:43 AM |
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# 1894 We'll Drink to This
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Q. I made a bris on Shabbos Chol Hamoed Sukkos. The milah itself was done in my house and the kiddush was at the neighbors sukka. Can the person making the brocho drink from the wine since it is not bemokom seuda? What is the correct thing to do? Is going to the neighbors suka shinui makom?
A. Remah (O. H. 273: 5) rules that on a briss done on Shabbos morning, the sandak or the mohel are allowed to drink from the wine cup if they drink a shiur. Mishna Berura (ibid. 27) maintains that an extra cup should be consumed besides the one drank by the brocho of the briss, in order that it should be considered a kiddush bemakom seuda, or recited in the place one eats. However, the Remah (ibid.) writes that the minhag is to give a child that has reached the chinuch stage and already understands, to drink from the cup.
Horav Shlomo Miller's Shlit'a opinion is that since the sukka is in a different location, it is best that the one reciting the brocho should give it to a child to drink. He would then have to make kiddush on the sukka later.
The Rov recommended, if the person honored with the brocho is willing, he should first recite kiddush in the suka and then return to the briss. He should let it be known to the present, that he has already made kiddush, and that is why he is drinking the kos of wine.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/26/2018 11:31 AM |
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# 1893 Mount an Olive Shaila
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Q. Shalom,
In an online search, this site came up, but I can't find a way here to search for the relevant post...
I was asked if there's a mekor to say that the Gemara in Horios re olives, is only referring to black (ie ripened) olives and not green (unripened) ones.
Do you have such a mekor?
My question (above) is as below regarding olives. Any mekor to be mechalek between green and black?
A. Olives naturally turn black as they ripen. When unripe they are green. As they ripen they get reddish, then purplish and finally black. "Ripe Black Olives" in a can are actually olives which are neither black nor ripe when they are picked. They are picked very green and then cured using dilute brine and lye solutions. (oliveoilsource.com)
Similarly, the Encyclopedia for Kashruth Hamazon (p. 142) explains that olives are usually green at the end of their growth. Black olives are green ones that darkened by a salting process at the manufacturing plant. He adds that some types of olives may become black by leaving them an extended time on the tree. He also mentions (P.141) black olives in regards to the inherent difficulty in checking them for worms due to their color. However, he maintains that after the fact they are permitted, since the majority are not usually affected.
Zecher Assa (a sefer dedicated to the prevention of shickcha or the forgetting Torah, with an emphasis on dietary issues), amply explains what the Talmud (Horios 13b) teaches in regards to olives promoting forgetfulness. He quotes (on p. 318) the opinion of Avraham Ezkor that only black olive cause shickcha, but promptly dismisses it and opines, reflecting many Poskim, that it applies to all olives. He also mentions a tradition in some places not to eat black olives during the month of Nisan, as the month is dedicated to the memories and recollections of our Exodus from Mitzraim. (He mentions, that on his location the majority of the olives were black).
Poskim dedicated to Kashrus, mention black olives conserves, in regards to their probability of containing tartaric or lactic acid (Orchos Habais p. 29 Taasias Hamazon p. 32).
Beis Nachem-ya (p. 253), Chaim Vachesed (8: 5) mention the minhag to serve black olives at the "seudas habraah" meal after a funeral. Maasseh Nissim (O.H. 42) quotes a tradition not to eat black olives on Shabbos, as it may be the food of avelim.
Horav Shlomo Miller Shlit'a pointed out that on Rosh Hashono some Poskim mention not to recite shecheyanu or eat black olives. (Shesh Moshzor O.H. 10 p.52).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/26/2018 11:20 AM |
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# 1892 Does This Add Up?
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Q. A person who is davening Maariv on motzoi Shabbos 50 minutes past sunset, and his custom is to prolong Shabbos for 72 minutes, or longer, should he skip ata chonantanu in SE, because once he says this prayer, his Shabbos is automatically over and he fails to comply with the mitzva of tosefes Shabbos? Should he recite the first three brachos extra slowly in order that his recitation of the Havdalah will take place after 72 minutes?
A. Horav Shlomo Miller Shlit'a explained that adding time to Shabbos and maintaining Rabbenu Tam's zeman is basically a reference to the prohibition of doing work until that time has arrived. The fact that he recited ata chonantanu, does not permit one that keeps usually Rabbenu Tam to do melochos until the right time has come. By adding a short time, he can also comply then with tosefes Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/24/2018 11:16 AM |
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# 1891 An Answer to an Answer
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Q. It says that one should answer Yehe Shmei Rabba with all his might, so he can answer louder than the one saying kaddish, does that include the Amen also?
A. On question 1500 in regards if omein can be answered quietly, we wrote: "Shulchan Aruch (124: 12) quoting Talmud (Brochos 45a) rules that one who answers omein should not rise his voice more than the one reciting the brocho. However, Meforshim question that it seems to contradict the teaching of the Talmud (Shabbos 119b) that if one who answers omein, with all his might the gates of Gan Eden are opened for him. Horav Shlomo Miller Shlit'a explained that this follows the opinion of those who maintain that “bechol kocho” does not mean with a loud, high volume voice, but with his greatest intention. (Ritvo ibid, quotes Rabenu Yona that it actually means loud and clamorous).
Mishna Berura (ibid. 47) maintains that if one's intention is to rouse and energize others into answering with better and stronger kavana and intent, it is permitted. (Shaarei Brochos p. 358, quotes other answers and opinions)."
Horav Shlomo Miller's Shlit'a opinion is that indeed, one may say the omein in a tone lower than the following Yehei Shmei Rabbo.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/21/2018 11:28 PM |
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# 1890 Amein Restrain
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Q. When someone is in a kiddush and he hears someone else making a brocho at the same time he is also saying one, should he answer Amen? If he does is it a hefsek?
A. Horav Shlomo Miller's Shlit'a opinion is that he should not answer amen but rather drink or eat first.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/21/2018 11:25 PM |
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# 1889 This is the Answer
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Q. If one did not hear the bracha being said, but he realizes what it was, as when people bow down for moddim or one has an apple in his hand that he is about to eat, can he answer Amen?
A. Answering omein is an affirmation to the brocho recited, therefore if one is unaware of what was said he is actually prohibited to answer omein, as it is considered an omein yesomo or orphaned amen. Remo O.H. 124: 8 -11).
As is mentioned in Talmud (Suka 51b) in regards to the flag signals of the well attended Great Synagogue of Alexandria, we do answer amen even when we did not hear at all the recited brocho, as long as we are aware which brocho is being recited. (See Igrois Moishe O.H. 4: 91: 4, and question 482.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/21/2018 11:23 PM |
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# 1888 An Under Oath
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Q. Since we are to avoid making nedarim and oaths, can someone sign a document that ends with the following statement?
"I solemnly declare that the foregoing statements are to the best of my knowledge and belief true, and I make this solemn declaration conscientiously believing it to be true and knowing that it is of the same force and effect as if made under oath."
A. Horav Shlomo Miller's Shlit'a opinion is that signing this document may not be tantamount to uttering an oath at all. One may also add the abbreviation bl'n (beli neder) before the signature.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/17/2018 2:34 PM |
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# 1887 Its A Fix
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Q. Are schach mats that have turn partially moldy kosher for schach? They do not smell to mold, but you can see the discoloration. Can you paint them?
A. Horav Shlomo Miller's Shlit'a opinion is that the mold should be removed (including for health reasons), they can then be painted. (See question 1884 above).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/17/2018 2:21 AM |
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# 1886 Clear the Tablecloth
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Q. Good evening Rav,
Is there an inyan or Halacha to have white tablecloths on Yom Tov.
I believe there are sources for Shabbos that one should have a white tablecloth. Does the same apply for Yom Tov?
I was thinking of serving on coloured tablecloth -due to the fact that some meals will be milchigs. ( A thick plastic will be put on top for the fleishig meals it"H)
Is this alright?
Thank you very much.
A. Nishmas Shabbos (268) maintains that even on Shabbos, Poskim fail to mention that the tablecloth used has to be white, they just assert that the tables should be covered. However, he writes that the tradition is to use white tablecloths. He adds that it may be due to various reasons. Firstly, we do cover tables even when we eat on them during week, so in a way similar to honoring Shabbos by having specially dedicated better clothes, we also use clean white tablecloths for the Shabbos seudos; we thus comply with the mitzva of Mikro Kodesh. He also adds that the white color alludes to teshuva and forgiveness, inherent in the kedusha of Shabbos.
Horav Shlomo Miller’s Shlit’a opinion is that these reasons would equally apply to Yom Tov.
Poskim do mention that a white tablecloth should be used at the seder.
Nishmas Shabbos (ibid.) adds that the linen or decorated table napkins used to cover the chalos, need not be white.
The Rov’s opinion in regards to changing the color of the table linen from white to other colors when eating milchigs during Yom Tov is that it is correct, if the tablecloths are equally elegant and refined and convey honor to the Yom Tov table.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/17/2018 2:13 AM |
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# 1885 A Cover Up?
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Q. My schach mats have been damaged with the years and now the blades and reeds have become separated and they can hardly be used. Can I join them together again by using straps made from organic flexible material such as hemp or lulav blades that I can glue with synthetic very strong contact glue?
A. Horav Shlomo Miller Shlit'a pointed out that Poskim disagree if glue can be used to join the blades of a lulav that have began to separate. Many permit if it is still kosher and the glue is just preventing further separation, but maintain that it cannot de used to fix a lulav that has already become posul. (Hakdama to Arbaas Haminim, Maadanei Shlomo p. 82, Piskei Teshuvos 645: 4, Nitei Gavriel p.45, et. al.).
In our case the straps of pressed, but unwoven plant material could be considered the main maamid, supporting and sustaining material of the schach and the glue basically is just holding the blades over that support, so they will not separate (See Igrois Moshe O.H. 1: 177). In reality, since usually the reeds of the schach are resting on the wooden beams across the sukka, the straps are also there mainly to space and hold them together as mats.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that it should be permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/17/2018 2:10 AM |
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# 1884 One Shailah Paints a Thousand Words
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Q. To preserve the schach mats made of reeds from getting moldy when wet, or the strings and straps that keep them together from rotting, can one spray them with transparent shellac, lacquer or varnish, before and after using them?
A. On question 876 in regards to if there is a problem with using bamboo that is coated with a varnish like substance for schach, we wrote; Poskim permit painting or coloring the material used for kosher schach since it does not change the nature of the substance and it does not create a separate-standing body. (Haelef Lecha Shlomo 365, Beis Yisroel 106, Nitey Gavriel – Sukos 15: n. 15 -quoting Chazon Ish, Orchois Rabbenu – quoting the Steipler Rov zt’l,) so too is the opinion of Horav Shlomo Miller Shlit'a.
Horav Shlomo Miller Shlit'a added, that even if the spraying is not done for aesthetic and beautifying reasons, but rather for structural maintenance and building preservation, if the resulting spray cover is so thin that it can not be peeled off as a self standing layer, as it crumbles into unsubstantial particles, it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/14/2018 11:53 PM |
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# 1883 Write Your Own Ticket
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Q. A fellow, we'll call him Reuven, reserved and booked a seat six months ago, meaning he paid the cheapest fee (since he reserved early) on a flight in the Economy section. He arrived for the flight and approached the ticket counter with the following proposition. He had checked and saw that the plane had three open seats in Business Class and no open seats in Economy. He suggested that if someone comes to the clerk before the flight and needs to purchase a last-minute seat, the clerk should take his Economy seat and charge the newcomer what a last-minute seat in Economy costs and place Reuven in Business Class. The seat in Business Class was going to remain unoccupied anyway and the extra perks surely don't amount to much expense to the airline, whereas no the airline will obtain a bonus on an already acquired seat in Economy.
Is there anything unorthodox or unkosher about this whole arrangement?
A. Horav Shlomo Miller's Shlit'a opinion is that as long as the properly authorized ticketing officials that represent the airline agree to the deal you propose, there should not be a problem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/12/2018 12:12 AM |
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# 1882 A Throw Away Question
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Q. (See above question 1881) If you can't use the unused hadassim, can you just throw them away in the regular garbage, since they were never used for a mitzva?
A. Shulchan Aruch (O.H. 664: 8 and 21:1 and Shaarei Tzion ibid. 20) warn on not stepping on leftover mitzvos as leafs of Hoshanos or threads of tzitzis. Therefore Horav Shlomo Miller's Shlit'a opinion is that leftover schach and arbaas haminim should not be thrown into the common garbage bin, since they were used for a mitzva. Rather they should be disposed in paper bags with the rest of leaves and branches that will end up being buried in land fills. They may also be double wrapped or bagged and then disposed off in the regular garbage. This is unnecessary in unused arbaas haminim, that although were prepared for mitzvos, were actually never so used.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/12/2018 12:04 AM |
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# 1881 Hadassim Again?
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Q. Can you freeze hadassim still in their sealed plastic bags, that were not used, and use them next year?
A. Igros Moshe O. H. 1:185 maintains that an esrog that was frozen is not considered kavush and could in principle be used next year Sukkos. However, he writes that one has to be careful as it may have began to rotten inside, since it is common that frozen fruits spoil shortly after being unfrozen, and one should not use such an esrog.
Other Poskim are lenient if the esrog maintained its freshnes in refrigeration (Shevet Halevi 1: 176, Beer Moshe 7: 52, Oz Nidberu 13: 38).
Horav Shlomo Miller's Shlit'a opinion is that hadassim are similar and could be used next year if well preserved
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/12/2018 12:00 AM |
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# 1880 Is This a Mitzva?
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Q. (See question 1879 above) If it isn't correct but someone did it anyway and he did remind many, and was mezake the rabbim, does he get a mitzva or is it a mitzva habaah beaveira?
A. As mentioned above, saying aloud small parts of the amida is not correct for a number of reasons. However if indeed it created a needed and recognizable benefit, it could be argued the after the fact it was the correct thing to do. It may be comparable to an 'Eis Laasos Lashem Heiferu Torosecha, (A time to do for Hashem; they have made null Your Torah - Tehilim 119: 126) permitting greeting with the name of Hashem." (Brochos 54a, 63a, et. al.) the permitted writing of Torah texts (Gittin 60a). It may also give an echo to "Gedoilo aveira lishma" (Nazir 23b).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/11/2018 11:55 PM |
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# 1879 A Klap Will Do
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Q. Is it correct for someone to mention aloud during the quiet shemonesre mashiv haruach or yaaleh veyavo to remind others to also say, or is it a hefsek?
A. Shulchan Aruch (O.H. 101: 2) rules that one should not rise his voice when davening, based on Talmud (Brochos 31) as described in the tefila of Chana. Also the one raising his voice is considered to have deficient faith or belong to the false prophets (Brochos 24b, see Mishna Berura ibid. 6).
Adding to the above, Horav Shlomo Miller's Shlit'a opinion is that it is not an issue of prohibited hefsek, but rather the undesirable praying loudly disturbance of mispalelim trying to concentrate in their prayers. Therefore, it should be avoided and other means to remind the presents of the required additions and changes to the tefila should be used.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/11/2018 11:48 PM |
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Important Numbers
