Q. I try to concentrate intently on the meaning of "Y'hei Sh'mei Rabba etc." as the Talmud appears to attach great importance to this endeavour, even going so far as to declaring that one who does so may be saved from an adverse decree in Heaven (Shabbos 119b).
Recently, I was in a synagogue where the Chazan was Speedy Gonzalez and before I finished the sentence he was already at "Da'amiron B'Olmo V'Imru Omein". Am I supposed to interrupt my declaration of "Y'hei Sh'mei Rabba etc." to answer Omein or not?
A. Horav Shlomo Miller's Shlit'a opinion is that one should not interrupt the recitation of Yehei Shmei Rabba to answer another omein, including one that pertains to the same kaddish.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
In an effort to improve my health, I am not supposed
to consume sugar. Can I use a sugar free diet soda (like Coke Zero)
for kiddush/havdalah? Could I use unsweetened herbal iced tea?
Unfortunately, coffee and alcohol both don't agree with me. Are there
other options?
Thank you.
A.
Horav Shlomo Miller's Shlit'a opinion in your shaila is that the
options are as follows;
1)
Best option, ask someone else to make kiddush or havdala for you.
2)
You make kiddush or havdala, but ask someone else who has complied
with your recitation to drink.
3)
On Shabbos night (Friday) only you may recite kiddush on the challah.
You wash netilas yodaim first (along with the others if present),
then proceed to recite kiddush and make the hamotzi brocho instead of
the usual pri hagofen. At the end you cut the challah, (There are
dietetic breads that could be used in need).
4)
Dilute the smallest cup of grape juice permitted for kiddush (86 cc)
by half with water, and only drink a bit more than half of the cup.
The amount of fructose is small.
5) In the day kiddush only you may indeed use herbal iced tea in need.
Diet sodas are not an option.
Rabbi
A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
Q. The only child of a deceased parent is a woman. Which is better?
a) Her husband should say Kaddish, assuming he gets permission from his living parents.
b) She should hire someone to say Kaddish.
c) She should say Kaddish herself, either silently together with a man, or by herself behind the mechitza (a practice I once saw in some
A. Horav Shlomo Miller's Shlit'a opinion is that it is preferable that the husband should recite Kaddish, if he gets permission from his living parents. Otherwise, they should hire someone to say Kaddish.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
Q. May I request coffee or tea from a stewardess on a flight?
A. See question 1812 in regards to requesting hot water from a stewardess on a flight where we wrote:
"Horav Shlomo Miller's Shlit'a opinion is that the most conceivable problematic issue is kashrus, since often the hot water will be served via a metal water kettle or server that is likely washed with the rest of the non-kosher utensils. However, being that the utensil is probably not ben-yomo and plausibly was washed on another prior day, adding that the detergents used are also likely to have spoiled the taste of any remnants of non kosher foods that came in contact with this vessel, reckoning that the amount of water used also probably supersedes a sixty to one ratio in comparison, plus other leniency-oriented factors at play, one can permit using the water served."
In the case of coffee or tea additional issues of kashrus should be considered, such as kosher milk, creamers and Cholov Yisroel. Although not commonly available in economy, first class passengers may in some flights be offered brewed coffee with milk or milk products (as latte or cappuccino) or specialty teas that may require a hechsher.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
Q. If one's wife is a Niddah, may the couple play the following games together: Ping-Pong, Tennis, Badminton, volleyball
Since the goal of the game is not to pass the object to one's opponent but to hit it properly where the opponent will miss the object, does it become permitted? Similarly, if one's spouse is the goalie in a hockey game or a fielder in baseball game, is it permitted for the other spouse to play forward or be the batter respectively?
A. On question 1154 in regards to a couple playing a shooting each other game with Nerf guns while the wife is a nidda we wrote; "Beer Moshe (1: 50: 5) after describing in detail the workings of ping-pong, permits playing it during the niddus period, while Hilchos Niddah (2 p. 137) quotes (mipi hashmuah) that Rav Moshe Feinstein's zt'l opinion was to be stringent not only in playing ping pong but also in handball and tennis. Similarly, Chut Hashoni (Y.D. 195: 1: 4) permits for a husband and wife during the period of niddus, to engage in games similar to chess, Chanuka dreidl or the like. However, he warns to abstain from any other games or activities that may cause levity and light-heartedness.
Pischei Nidda (2: 28: A: n.4) mentions that; “one should avoid playing these games, unless one feels that playing that diversion would have a beneficial effect.”
Horav Shlomo Miller's Shlit”a opinion is that Nerf guns are more frivolous an activity than the other games mentioned above, which at least qualify as a sport. He suggests that one should rather avoid this particular activity and find another less giddy, to help perk-up and elevate the spirits of a spouse."
Horav Shlomo Miller's Shlit'a opinion in regards to a spouse being a goalie in a hockey game or a fielder in baseball game is that it is indeed similar to ping pong, handball and tennis mentioned above.
The Rov maintains that during this special time, one should preferably avoid any physical activities done together and concentrate more in spiritual or educational enterprises, unless sholom bais is at risk.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
Q. I pray in a small schul inside a Jerusalem bomb shelter. The wall of the lavatory is thus pretty close to the wall of the area where we daven. I have noticed that I can hear the Chazan clearly when I am within the lavatory. This means I can hear Kaddish and various Brochos, including the Shem HaShem, said while I am engaged in the lavatory.
Must I equip myself with a pair of earplugs for my visits there or is there no problem with hearing these things while engaged in the lavatory?
A. Although Shulchan Aruch (O.H. 85: 2) rules that it is prohibited to even think Torah thought while inside a lavatory, we find in Talmud (Zevachim 120b) that Rava learned a din from Rabbi Elazar berabi Shimon while inside a bathroom. The Talmud explains that since it was done "leonso" or against his will it became permitted. Lev Chaim (3: 7) permits the use of a toilet near a Talmud Torah, if one concentrates his mind not to listen. Milei Dachasidusa (Sefer Chasidim 157) and Mishnas Avrohom are also lenient.
Tzitz Eliezer (13: 1: 2) addresses also this shailah and permits one to enter the facilities when in need even when he will be exposed to the direct voice of Torah, tefilos and brochos. He urges also to contain his concentration on permitted thoughts and if possible one should plug his ears.
Horav Shlomo Miller's Shlit'a opinion is similar. The Rov advises to use one's fingers or hands to block the ears when possible. As the posuk (Yeshayahu 33: 15) teaches "Oitem Oznoi," He closes his ear from hearing...
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
Q. Is it permitted for a man to permanently remove hair coming from one's ears?
A. Benayohu's peirush on Tikunim (p. 84b) quotes Idra Zuta that one should remove hairs from inside the ear so they will not obstruct the reception of Torah and Tefilos, besides the Cabalistic vantages attained. (See Toldos Haben Ish Chai p. 95)
Horav Shlomo Miller's Shlit'a opinion is that since it is done usually for remedy or curative reasons, it is permitted. (See question 563 in regards to shaving eyebrows and 1429 pertaining to body hair).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
Q. Is it permitted for one who davens Minhag Aschkenaz to refrain from answering Amein to "V'yatzmach Purkanei Vikareiv M'shichei" since according to his Poskim this addition is a "Shinui Mimadbei'a SheTav'u Chachomim"?
A. Igrois Moshe (O.H. 2: 23) rules that recitations that are said only when there is a tzibur of ten present such as kadish and kedusha should be recited together with them in the nusach of the tzibur, even by those who usually keep a different nusach and he recites them quietly. Similar responses are given by Minchas Yitzvhok (7: 5), Avnei Yoshfe (14) and others.
Therefore Horav Shlomo Miller's Shlit'a opinion is that one who maintains nusach Ashkenaz should answer V'yatzmach Purkanei Vikareiv M'shichei together with the rest of the tzibur.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
Q. Is there a mitzvah to mekarev a ger who has lapsed in observance the same way that there is a mitzvah to mekarev someone born Jewish?
A. Once a ger underwent a proper Halacha accepted gerus, he is considered to be a Jewish person for all purposes and if he lapsed in observance, Horav Shlomo Miller’s Shlit’a opinion is that one should be mekarev him as one would do with any other Yisroel.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
Q. Assuming the women of the family are wearing modest swimsuits, such that they are similar to a dress and the sleeves cover until the elbow and knee; may a family, two parents and children, swim together?
A. Horav Shlomo Miller’s Shlit’a opinion is that in principle it is permitted, however, he recommends to be stringent.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. (See question above). If not, should one pay good money to attend a game and watch the unusual players personally, so he can recite the bracha?
A. On question 550, on there being an “inyan” or worthwhile purpose in visiting a zoo and watching the animals, we wrote: Leket Yosher (Tamid p.66) writes that his Rebbi the Trumas Hadeshen went to watch a pair of lions that were brought to his city on Shabbos, since he had never seen a lion before. Likewise, the Chida relates his experiences with unusual animals when visiting the London Zoo (Midbar K’demos 2: 21). Similar stories are told about the Divrey Chaim who visited the Vienna Zoo in order to recite the brocho of “meshane habrios” (Tehilas Chaim 2: p.183), Nimukey Orach Chaim from the Munkatcher Rebbe Zt’l (225) and Orchos Rabbenu (1: 94) on a visit of the Staipler Gaon Zt”l to the zoo with his children. On question 1419 we quoted the Chofetz Chaim instructed the residents of Radin to view a solar eclipse
However, other authorities warn of excessively gazing at non-kosher animals as it brings on an impure spirit (Yeshuos Chochmo 33: 11, Pninim M’bei Medrosho p.102). One may argue a similar objection to attending the kind of games proposed
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
Q. Do you say this bracha (meshane habrios, see question 1816 above) when watching a match on a screen?
A. On question 1712 regarding reciting the blessing of birchas hailonos on flowering trees, we wrote; Ateres Paz (p. 224) quotes Horav O. Yosef zt’l that one recites birchas hailonos when observing the flowering fruit trees using binoculars or a monocular tube. Avnei Chen (26: 20), distinguishes between simple straight telescopes and the more evolved instruments that employ mirrors and the reflection of prisms. Pesach Hadbir (224: 10) equally permits their use for the brocho recited on a king.
Horav Shlomo Miller’s Shlit’a opinion is similar. The Rov also wrote a teshuva in Maayanei Shlomo (O.H. 77) in regards to different halachos involved in the use of mirrors and lenses.
Poskim therefore agree that watching any phenomena were we recite a special brocho on, is limited to only seeing it directly and not in a screen or a picture. (Betzel Hachochmo 2: 16, Piskei Teshuvos 224: 12).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a
Q. Mishna Berura (225: 20) writes that you make the bracha of meshane habriot (who created assorted creatures) when you see an extremely tall or heavy person. How tall and heavy do they have to be? How about a very tall basket ball player or very heavy Sumo fighter? Do you say the bracha with Hashem's name? Do you say it each time you see them?
A. On question 551 in regards to reciting the “meshane habrios” brocho on a Platypus we wrote that; Shulchan Aruch (O.H. 225: 8) rules that one recites the brocho of “meshane habrios” when seeing a truly unusual creature, (then) such as a monkey or elephant for the very first time. Poskim write that any other truly unusual or abnormal creatures qualify too (Mekor Chaim, see also Piskey Teshuvos (225: 21, Halacha Berura 225; Yalkut Yosef 3 p. 608). The blessing is said when one is genuinely amazed and astonished at the human or creature one is encountering (Piskei Teshuvos ibid. 23). Since this would depend on the eyes of the beholder and one's life history and experiences, it is hard to give exact measurements. (Tallest basketball player is reported to be over seven and a half feet, while Sumo wrestler over 265 kg.).
Shulchan Aruch (225: 9) presents a difference of opinion between the Mechaber who rules to make the brocho only the first time one encounters the unusual, and the Rema, who maintains it can be said after a thirty day lapse. Mishna Berura (ibid. 30) opines to recite it without Hashem's name, after thirty days.
However, other Poskim agree with Rema, that after thirty days a brocho with Hashem's name could be recited when encountering a different subject with similary unusual characteristics. (Eishel Avrohom ibid. 14, Shulchan Shloimo ibid. 7, Aruch Hashulchan ibid. 13. Tzitz Eliezer 12: 22, and others).
Horav Shlomo Miller's Shlit'a opinion is that whenever, there is any doubt on having to recite a brocho, one should abstain from doing so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
Q. A woman on her third month of pregnancy developed cancer (lo aleinu), she refuses to be given chemo or radiation treatment, since it can harm the baby she carries. Is that halachically correct? Should she be advised to accept treatment and save her life?
A. Horav Shlomo Miller's Shlit'a opinion is that in principle she may refuse the treatment, as it does not warrant or assure a cure for her. However, such life threatening situations usually contain many variables and details that should be carefully examined, both by the competent rabbinical and the medical authorities familiar with the case in concert, before reaching a decision.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
Q. I recently heard that if someone is late, he can wash his hands for davening by spitting on them, (based on a recent daf hayomi) is that true? Does it mean that if you are in the middle of shemonesrei and you clean a dripping nose with your hand, you should then spit into your hand?
A. Poskim disagree. Minchas Elozor (3: 54) debates whether one can use his own spit for netilas yodaim for tefila or maim acharonim, and rules that one should not use it. One reason being that Hashem considers spit repulsive, and should not be used for anything that demands kedusha, as washing hands is so described ("vehiskadashtem"). Although Talmud Zevachim (95b) teaches that saliva was used as a cleansing agent for the clothing of the Cohanim, Bikurey Chaim (4: 4) comments that from Rashi (ibid.) seems that saliva is by nature repulsive.
Similarly, Divrei Yoel (O.H. 1) mentions that on the contrary, some Poskim actually require netilas yodaim after touching saliva.
However, Eishel Avrohom (MiButach 93, 4) maintains that spit can be used being similar to mei peiros or fruit juice. Maharsham (3: 241) expresses a similar opinion. Some differentiate between ones own saliva and the spittle of others.
Horav Shlomo Miller’s Shlit”a opinion is that Poskim also disagree if one that touches nasal secretions requires hand washing at all, Remoh (O.H. 92: 7) is stringent, while Mishna Berura (ibid.) quotes Hagra and Shaarei Teshuva that are lenient. Yalkut Yosef (4: 65) further quotes Poskim that differentiate between solid or fluid nasal discharges. The Rov advises not to use saliva for netilas yodaim for tefila or maim acharonim. besides
the above reasons, it constitutes a repulsive image for many.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
Q. May I request hot water from a stewardess on a flight?
A. Horav Shlomo Miller's Shlit'a opinion is that the most conceivable problematic issue is kashrus, since often the hot water will be served via a metal water kettle or server that is likely washed with the rest of the non-kosher utensils. However, being that the utensil is probably not ben-yomo and plausibly was washed on another prior day, adding that the detergents used are also likely to have spoiled the taste of any remnants of non kosher foods that came in contact with this vessel, reckoning that the amount of water used also probably supersedes a sixty to one ratio in comparison, plus other leniency-oriented factors at play, one can permit using the water served.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. (See question 1810 above) If one ate a bread sandwich while in the lake and close to the shore. (he washed his hands netilas yodaim, by being tovel them in the water), should he bench while inside the lake since exiting would be considered shinui makom?
A. Horav Shlomo Miller's Shlit'a opinion is that it is better and proper to recite birchas hamazon while sitting outside the lake and being properly covered. Since he can still see the place where he ate, it is not considered shinui makom or abandoning the original place.
The Rov also pointed out that Shulchan Aruch (O.H. 183: 8) and Mishna Berura (ibid. 30) compare birchas hamazon to the amida, in regards to hefsek and the respectful and proper way it should be recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Q. I was swimming on a late afternoon across a lake. I misjudged how long the swim will take and was cought far from the shore (about half an hour) when the shekiah was about to begin. Since I'm careful to daven always before the shekiah, I stopped and devened while I was floating vertically by just pedaling slowly with my feet. I was wearing a red cap (to be noticed by boats). Did I do the right thing?
Would it be correct if I was able to stand on the ground?
A. The Mishna (Brochos 22b) teaches that one who was immersing in a mikvah and realizes that the netz hachama is about to be, can cover himself with the water and read the shema. Shulchan Aruch (O.H. 44: 2) and Mishna Berura explain the details as to what is considered properly covered for the purpose of reciting brochos or reading the shema. However, there is no mention of being able to recite the amida while in the water. Although Megodim Chadoshim (Brochos p. 244) quotes that some understood that Biur Halocho (beginning of s. 58) includes tefila with krias shema, in regards to reading with the netz while immersed in the mikva, he maintains that such an opinion is highly unlikely.
Poskim quote Rabenu Yona (ibid.) that opines it is clearly not referring to tefila, that requires especial preparation and hachana, similar to one standing in front of a king (Pekudas Elozor (O.H. 58). Likewise is the opinion of the Meiri (Brochos 22b, see also Shito Achrono on Shito Mekubetzes ibid.).
Maane Lashon (O.H. 25) addresses indeed this shaila in regards a group of Bnei Torah that decided to daven mincha while bathing at the sea. Although, they were properly covered, he strongly objects the practice. Yet he agrees that after the fact, they did comply with the tefila, and they do not need to repeat the amida.
Horav Shlomo Miller's Shlit'a opinion is similar. The Rov maintains that, in your case you should exit the water as fast as possible, cover properly and even a half an hour after the shekiah, daven two tefilos. You should express before you begin, that whichever is due first should indeed be so. (It could be mincha if it is still considered day followed by maariv, or the reverse, maariv first followed by tashlumin or repay for mincha, if it is already night).
The Rov maintains that the same applies, even if the waters were shallow enough to be standing while praying.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Some questions in regards to Tisha Beav this year (on Shabbos).
Q. If the minhag of your shul is to dance during Kabbolas Shabbos, should you also do it this time? (in the past, we danced, but some claimed it is not correct).
A. Nitei Gavriel (Bein Hametzorim 47) quoting Chassidic sources, mentions that it is permitted since otherwise it would seem like Avelus Befarhasia or an open display of mourning. Horav Shlomo Miller's Shlit'a opinion is that it may not be so since most congregations on Shabbos Chazon do change the tune of the haftoro, since it is part of the established service, it is permitted.
However, the Rov recommends that one should maintain the traditions of his community.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
Q. On the night after the end of Tisha Beav (when Tisha Beav falls on Shabbos) I know we can't eat meat yet until the morning, but can you already listen to music?
A. Shoshanas Yisroel (Ben Hametzorim 15: 12: n. 331) maintains that you are not allowed to play or listen to music until the morning, since this is regarded more severe than eating meat.
Horav Shlomo Miller's Shlit'a opinion is that you are allowed.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
Important Numbers
