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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1797 Strange To say
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Q. Is there a source for the strange minhag that some have to say shnaim mikro and once targum on Parshas Vaeschanan, while wearing taalis and tefilin?
A. Indeed, there are those who quote that the Chasam Sofer would keep that minhag, since one reads in Vaeschanan, the parsha of shema which mentions the mitzva of tefilin. Shulchan Aruch (O.H. 25: 4) rules that one should not read the shema without donning tefilin, as he appears to be testifying falsely by his own actions (Brochos 14, See Nitei Gavriel - Bein Hametzarim 96: 4).
Horav Shlomo Miller's Shlit'a opinion is that on should keep the traditions of his family and community, and not add minhagim and new traditions without need.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/27/2018 9:46 AM |
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# 1796 More Answers To Answering
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Q. (Re question above) Do all Poskim agree that one listening to the sheliach tzibur and the tzibur answering Amen, Kedusha, Kaddish, Barchu, etc, has to stop learning and is required to answer?
A. From Shulchan Aruch (O.H.55: 20) it would seem that one can answer if he so desires, but is not obliged to do so. Others maintain, that if he is able to answer and is not himself engaged in a section of the tefila one cannot interrupt, he is obliged to answer.
On question 603 we wrote "There are some contradictory issues involved in this question, such as the obligation to answer kadish, kedusha and amen. As opposed to the principle of “osek bemitzva potur min hamitzva” since one learning Torah is already complying with a great mitzvah that should exempt him from having to do another.
Betoroso Yehegeh (3: 3 p. 73-75) quotes Horav Chaim Kanievsky Shlit”a that although one is not obligated to listen to a baal tefilah once he has already completely finished davening, if he does hear kadish or kedusha he has to answer. This is similar to interrupting his learning in order to comply with any passing mitzvah that cannot be observed latter. Pischei Teshuva (O.H. 124: 5) rules that one does not answer Baruch Hu Ubaruch Shemo while learning, but although there are dissenting opinions we must answer omen. Rivavos Ephraim (O.H. 15) quotes contradicting opinions; Horav Eliashuv’s Zt”l rules that one need not answer omen in the middle of learning while Horav Moshe Feinstein Zt”l disagrees.
When listening to an ongoing tefilah while learning in an adjacent room, Teshuvos Vehanhogos (O.H. 5: 23) opines that although no transgression was incurred by not answering a dovor shebek’dusha while in another site, there still remains a positive mitzvah to answer if you hear. However, being occupied with Torah learning will exempt him the from having to answer.
When a group is involved in Talmud Torah d’rabim, the learning of many is more significant (Remoh O.H. 106: 2, in regards to reading of the Shema) See also Igrois Moishe (O.H. 3:83) that the shiur attendants do not have to recite the thirteen middos together with the minyan.
However, Betoroso Yehegeh (ibid.) quoting again Horav Chaim Kanievsky Shlit”a mentions that if the group hears they have to answer even omen, nevertheless they should concentrate in the shiur and then they don’t have to reply.
Horav Shlomo Miller’s Shlit’a opinion is similar. If one does hear the kadish, kedusha, and borchu recitation while learning he has to answer. In hearing kedusha only kadosh, boruch kevod and imloch need be answered. Saying omen is restricted to having heard the brocho or at least knowing on what he is saying omen".
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/25/2018 12:38 AM |
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# 1795 An Answer To Answering
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Q. Hello Rav, I recently read a halacha in the "Torah Tavlin" weekly publication discussing the obligation (or lack of) to answer Amen, Kedusha, Kaddish, Barchu, etc, etc when you are learning Torah and hear a minyan saying them. There was a major distinction between when you are in the same room as the minyan and when the minyan is in a different room than you. In this latter case specially (ie. you are in a different room), they said that there is never an obligation to answer to anything the minyan is saying if you are occupied with learning.
My question is regarding when you are separated from the minyan by a halachic Mechitza, but still in the same room. For example, at the Boat shul, there is a movebale mechiza that separates the main room and men daven on both sides of it. On the one hand, people daven there and assume to get the benefit from being part of the minyan, but on the other hand, I'm wondering if this would also qualify as a "separate room" with regards to this halacha (ie. that someone learning on the other side of the mechiza would not be absolutely obligated to answer to the minyan's kedusha, kaddish, etc.
Thank you
A. Poskim disagree in regards to one davening in the ezras noshim, if he is considered as being part of the minyan or not, when his face can be seen to the ones assembled in the main shul. Most maintain that he is part and parcel of the minyan (Mishna Berura 55: 52), others however, differ (Hagr'a, Chaye Adam, Shaarei Teshuva ibid, 6, Kaf Hachaim ibid. et. al.).
Horav Shlomo Miller's Shlit'a opinion is that if the individual learning in the ezras noshim, regularly is lenient and davens there too, he should also have to answer omein, kedusha, kaddish, borchu, etc. If he is stringent and davens only in shul, he can be then lenient in regards to not answering the above while learning Torah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/25/2018 12:35 AM |
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# 1794 A Taalis Wrapped in a Mystery Inside an Enigma
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Q. A taalis brocho question: At... a makeshift shul... , including a chazzan's amud on wheels that has an opening door... I kept my (new) Shabbos Taallis inside of the amud zipped shut in a standard Taallis bag with my name sewn on it. I came one Shabbos and my Taallis was gone and another was left in its place, albeit inferior to my new and taller one. Can I make a brocho on the one left in my bag? Can I keep it? This wasn't merely a matter of people confusing or swapping taallesim somewhere. I did not take my Taallis out as I was sick that week and not in shul. Someone went into the amud's interior space, went into my bag, unzipped it, took out my Taalis and then put a different Taallis back.
A. Horav Shlomo Miller's Shlit'a opinion is that you have to be meffarsem and announce publicly to the people of the minyan your issue at hand. Although, because of the movable nature of the minyan you may not be able to place a sign (maybe on the movable amud), still during the minyan on Shabbos it should be announced. After advertising for at least three weeks, since the individual who hopefully by mistake, took your taallis owes you the taallis or a repayment for it, you may collect the one left in its place and recite a brocho.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/25/2018 12:10 AM |
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# 1793 Ban The Flames?
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Q. Thank you so much for your prompt answer (on the screen use during the 3 weeks and on Shabbat). You wrote that the Horav Miller "permits leaving on during Shabbos the picture displayed on the screen, if it does not change and stays the same during the complete Shabbos."
Can you display on the screen a Shabbat table with candles that flicker?
A. Horav Shlomo Miller's Shlit'a opinion is that one can not say it is prohibited, but it may not convey properly the spirit and kedusha and sanctity of Shabbos to the mind of many.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/23/2018 12:17 PM |
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# 1792 Moving into a New Home Sweet Home-Page
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Q. Can one create a new web site during the 3 weeks? It is not a business need, which I assume would be permitted, but a family one. We use it to keep our large and extended family, now living in different countries in contact and virtually together as we share news and also divre Torah. Since the children are on vacation and they have time, they created a totally new, very attractive and beautiful site. Can we begin using it during the 9 days?
Since it is almost a virtual second home for us, is there an inyan to place a zecher lechurban on it?
A. On question 191 in regards to acquiring a new computer during the three weeks, we wrote; Betzel Hachochmo (4:55) and other Poiskim permit even during the nine days, buying utensils that are needed for business or housework, despite their being expensive, such as a washing machine or an air conditioner (see Nitei Gavriel – Bein Hametzorim 1:30:2). Since it is uncommon to recite Shechecheyanu for a laptop, Horav Shlomo Miller Shlit’a permits buying it, if needed during the three weeks."
However the buying of expensive items of import, should be avoided during this period (Pri Megodim 551: 7, Aruch Hashulchan ibid 20, Nitei Gavriel ibid.). See similar answer in regards to buying a Seadoo during this period.
Therefore, Horav Shlomo Miller's Shlit'a opinion is that the fresh use of the newly created website, although not prohibited, should be preferably be left until after the three weeks, since for this particular family it is a source of great joy and pleasure.
The Rov added that great care, safeguards and restrictions should constantly be employed when using the internet, as it may became not only a "zecher lechurban," but a churban in itself.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/22/2018 6:12 PM |
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# 1791 Screen This Screen
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Q. Kvod Horav. We have in our family room a very large screen that serves as a virtual picture frame. It changes according to the times we program it, into different scenes, images and pictures of nature that we greatly enjoy. We also display family photos, portraits etc. Can you during the nine days, change the images into new ones?
I once asked my local Rabbi about it staying on during Shabbat and he permitted it, if the controls are covered and inaccessible. Does HoRav Shlomo Miller agree?
Thank you so much.
A. Horav Shlomo Miller's Shlit'a opinion is that since the new picture displayed is only virtual and not real, it is not prohibited. However, to maintain and uphold the spirit of sobriety and sorrow that permeates and pervades during this period, it should better be left until after Tisha Beav,
The Rov also permits leaving on during Shabbos the picture displayed on the screen, if it does not change and stays the same during the complete Shabbos. He also maintains that the controls should be covered and inaccessible.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/20/2018 7:29 PM |
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# 1790 If You Can Feed Them Join Them
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Q. Can women, family or friends, invited to a yohrtzait siyum (see question above), take also part in the siyum and eat meat during the 9 days, even if they are not helping to set up?
A. Nitei Gavriel (Bein Hametzorim 1: 41: 2, Piskei Teshuvos 551: 38: n. 201, quoting R' Sh. Z. Auerrbach zt'l) permit women related to the siyum, to partake in the fleishig seuda.
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 7/20/2018 12:42 PM |
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# 1789 See-You at the Siyum
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Q. If someone was invited to a yohrtzait siyum during the Nine Days but arrived after the siyum, can he still partake, eat meat and drink wine?
Does he have to eat bread or at least mezonot?
A. On question 196 in regards to people who didn’t learn joining a siyum and eating meat during the Nine Days we wrote; "Remoh (O.H. 551: 10) rules that when someone finishes a tractate of the Talmud and makes a siyum, he can eat meat and drink wine on the Nine Days and the ones that belong to the banquet may join him, even though they did not participate in the learning, Mishna Berura (ibid. 75) explains that those are the people, related to him or his friends, that would have come to the siyum, on any other occasion and not only during the nine days. (see also; Talmud Shabbos 118b). Some Poiskim require an actual invitation, (Oilas Shmuel 56 – Hisorerus Teshuva 1:104 and Mekadesh Yisroel, Bein Hametzorim 136).
Horav Shlomo Miller’s Shlit'a opinion coincides with the above, however he does not require one to actually be invited."
On question 199 we wrote; "Horav Shlomo Miller Shlit'a ruled that even if you arrived after the siyum, if you also finished the Masseches or are from the ones that belong to the siyum (see prior question), even if you came late and were not present at the end reading of the Talmud, if the people are still at the seudah, you can join them."
Piskei Teshuvos (551: 38: n. 204, quoting Poskim), also maintains that one can partake in the siyum, eat meat and drink wine, even when he arrived late and is not eating bread or mezonos.
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 7/20/2018 12:32 PM |
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# 1788 Air Tight Shaila
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Q. Can you spray insulation in a house being built during the 9 days? The company is hard to engage and it can delay significantly the construction.
A. Horav Shlomo Miller’s Shlit’a opinion is that adding insulation, even when sprayed to an existing building or to a structure that is being built, during the nine days is permitted in need, since it is not a “binyan shel simcha” or a specially gratifying or happy occasion when done.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/20/2018 12:25 PM |
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# 1787 Carry a Secret to the Gravestone?
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Q. I'm ordering the matzeva for my mother a'h. I'm writing a text that explains her life's meaning and values. Since she didn't understand Hebrew, can I have the words inscribed in Yidish?
A. Horav Shlomo Miller’s Shlit’a opinion is that one should maintain the minhag of the beis olom where a dear one is buried. Since all matzeivos are usually inscribed in Hebrew, even the gravestones of people who do not understand the language, or did not understand it when they were alive, one should not alter and diverge from a millenary tradition of past generations.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/20/2018 12:17 PM |
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# 1786 Some Wisdom on Teeth Extraction
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Q. I chose this coming Thursday as a day for a four wisdom-teeth extraction, because it is before the beginning of the nine days. Is this correct? or should I rather cancel and wait to see if I can get an appointment maybe much later, after the three weeks?
A. Horav Shlomo Miller's Shlit'a opinion is that since this is not an inherently dangerous operation, the main concern should be not to feel pain during Shabbos. Since normally the discomfort remains strong for approximately three days, if possible the date should be changed for after the three weeks, preferably on a Monday. If it is difficult to get a better date, you may go ahead with the necessary teeth extractions.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/20/2018 11:57 AM |
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# 1785 A Cover Up
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Q. Hello Rav, this one is a bit urgent.
Last year we had to re-do our kitchen. We ended up completely covering a window with cabinets. A rav we asked said it was fine because the window is still fully intact and can be seen from outside the house, but on the inside all you see is kitchen cabinets. We never thought about it again until several little things started to go wrong in the kitchen. We are are wondering if this situation is a problem with "sheidim" or not and what is the best way to fix is (drill a hole?) if it is a problem. Additionally, we are doing a basement renovation now and there is another window that is going to be covered up in the exact same way, so we want to know what to do for this one as well because they will probably be covering it up next week.
Thanks so much
A. Not covering completely a window, is mentioned on the Tzavaah of Rabi Yehuda Hechosid (20) and Sefer Chasidim (1146) to avoid creating a danger, since the sheidim may be using that window as an entrance and it angers them if the window is removed or totally covered.
Mibeis Levi (p.1150 mentions that leaving a small tube with a” mashehu” or minimal opening is enough. It could be angled, covered by a picture or a temporary plug.
Horav Shlomo Miller’s Shlit’a opinion is that one may leave a small opening on the back of the cabinet and it will suffice.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 7/18/2018 11:55 PM |
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# 1784 Case Closed
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Q. I'm wondering what the Halacha is for a mezuza (in its case) that falls or gets knocked down on Shabbat. It seems clear that it can be picked up from the ground, but its not clear to me if it should be re-attached on not. What if its just re-attaching a double sided tape? What if re-attaching it would involve nails and hammering? What if the nails are still attached to the mezuza case but are just loose in the wall and can be temporarily slipped back in?
thank you so much.
A. Sdei Chemed (letter Mem 115) quotes Poskim that permit placing back the mezuzah parchment that fell off its case, if and when putting it back does not involve closing the holder with force or even the possibility of doing so. He prohibits reattaching the case itself to the wall. See Piskei Teshuvos (313 n.38 and 323 n. 76), in regards to the issue of “fixing,” as the placing of the mezuzah permits the habitation in the house.
Shemiras Shabbos K. (23: n.117) also prohibits reattaching the mezuzah case to the wall if it involves any kind of nails or plugs, but permits placing it back into the opening inside the wall.
Horav Shlomo Miller's Shlit'a opinion is that it is also prohibited to reattach the mezuza using double sided tape.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 7/18/2018 11:42 PM |
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# 1783 A For-Giving Answer
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Q. Is the money for maaser and tzedakah different? If somebody took the obligation to give for tzedakah for doing Yizkor is it considered maaser or tzedakah. In expression Tzedakah tazil mimavet is it including money for maaser. Is money paid to the membership for synagogue considered money for Tzedakah or maaser?
A. Horav Shlomo Miller's Shlit'a opinion is that if at the time one accepted or took upon himself the giving of maaser, he had in mind to include all tzedaka donations and mitzva expenditures such as the ones you describe, they will be included in the sum total of the maaser for that year.
If one keeps his giving of maaser specifically for tzedaka for the needy, however he declared from the onset that everything is being done "beli neder," without accepting any oath or vow, he may now include also the above.
If one is uncertain whether the original maaser neder was only for tzedaka purposes or it included also all mizvos expenditures, the Rov maintains that one should be matir neder or annul the vow done, and specify that all subsequent actions are done "beli neder" and include mitzva dues.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/18/2018 11:34 PM |
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# 1782 In The Hot Seat
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Q. Is one permitted for a man to sit next to a woman on a bus, train, or plane? Is it permitted to ask to have one's seat changed? If a woman does sit down next to him, is it more proper to get up and find another seat or is it more proper to stay put?
A. Horav Shlomo Miller’s Shlit’a opinion is that there are many variables and dynamic factors in any such situation and common sense and good judgment is imperative and must be kept. One must maintain the balance between maintaining proper tzenius and morality, while avoiding embarrassing people and creating a chilul Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/15/2018 9:11 PM |
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# 1781 Some More Shoes News, On Their Last Legs
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Q. Does the tradition or prohibition not to wear the shoes of the deceased apply also to tennis shoes, rubbers or overshoes? (See question above). Does it also apply to prosthetic legs or feet?
A. Nitei Gavriel (Avelus 1: 132: 8) quotes Kores Habbris and Mishmeres Sholom that maintain one should avoid any kind of footwear from the departed including overshoes, since there is an issue of sakana or personal danger involved in wearing them. In case of need one can donate them to the needy.
Horav Shlomo Miller's Shlit'a opinion is that one may wear the galoshes and overshoes of the deceased.
The Rov is also lenient on prosthetic legs or feet. (See similar ruling by Chashukei Chemed, Yebamos 104a).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/15/2018 9:03 PM |
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# 1780 If The Shoe Fits.....
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Q. Can you wear the shoes of a deceased? Can you donate it to a charity that could give it to a Jewish needy?
A. Rabi Yehuda HaChosid writes on his Tzavaha (See Sefer Chasidim 454) not to wear the shoes of a deceased, and also not to donate them to others. Although Igrois Moishe (Y.D 3: 123) quotes that there are those who assert that it applies only to shoes made from an animal or a human that perished from a possible contagious disease, however, the minhag is to abstain from all.
There are Poskim that maintain that it only applies to the shoes that were worn at the time of death (Atzei Halebanon Y.D 46, Yalkut Yosef Avelus p. 385) or at the time the niftar was already ill. (Sheilas Shmuel 74, Mishmeres Sholom 60). Others maintain that it applies only to shoes worn during the thirty days prior to the death (Gesher Hachaim 1 p. ).
See Chashukei Chemed (Yebamos 104a) in regards to pidyon or the redeeming of these shoes as well as donating them to the needy, while the dying patient is still alive.
Horav Shlomo Miler’s Shlit”a opinion is that one should follow the minhag and tradition of his family or community.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/15/2018 8:49 PM |
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# 1780 If The Shoe Fits.....
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Q. Can you wear the shoes of a deceased? Can you donate it to a charity that could give it to a Jewish needy?
A. Rabi Yehuda HaChosid writes on his Tzavaha (See Sefer Chasidim 454) not to wear the shoes of a deceased, and also not to donate them to others. Although Igrois Moishe (Y.D 3: 123) quotes that there are those who assert that it applies only to shoes made from an animal or a human that perished from a possible contagious disease, however, the minhag is to abstain from all.
There are Poskim that maintain that it only applies to the shoes that were worn at the time of death (Atzei Halebanon Y.D 46, Yalkut Yosef Avelus p. 385) or at the time the niftar was already ill. (Sheilas Shmuel 74, Mishmeres Sholom 60). Others maintain that it applies only to shoes worn during the thirty days prior to the death (Gesher Hachaim 1 p. ).
See Chashukei Chemed (Yebamos 104a) in regards to pidyon or the redeeming of these shoes as well as donating them to the needy, while the dying patient is still alive.
Horav Shlomo Miler’s Shlit”a opinion is that one should follow the minhag and tradition of his family or community.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/15/2018 8:44 PM |
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# 1779 Clothes Encounters
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Q. Can you wear the clothing of a deceased? Can you donate it to a charity that could give it to a Jewish needy?
A. Poskim write that there is no prohibition or a tradition not to wear he clothing of as deceased, it can therefore be used or donated to all. Yalkut Yosef (Avelus p. 385 and others) permit a son to wear the clothing of his late father.
Horav Shlomo Miller Shlit'a mentioned that we see the above reflected on Moshe Rabbenu dressing Aharon Hacohen's garments upon his demise, on his son Elazar. (Bamidbar 20; 280.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
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Posted 7/13/2018 4:21 PM |
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Important Numbers
