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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 2004 Out Of The Blue
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Q. I have two questions in regards to using a blue techeiles thread in one's tzitzis.
1) Is it recommended or permitted for one who doesn't have that minhag in his family to start wearing tzitzis with a string of techeiles?
A. Teshuvos Vehanhogos (O.H. 1: 26) writes that the Radziner Rebbe discovered what he considered to be authentic techeiles. However, the rest of the Gedolim of his generation did not agree with him.
He adds that other new sources of techeiles were found, creating even more doubt as to the veracity of the claim.
He argues that the techeiles corresponded more to the past days when the presence of the Shechina was evident, the blue techeiles indeed reflected the color of Heaven. In the days of the Tanaim they still merited to see that reflection and that is why it was accepted by all. Not so in our spiritually obscure and dark times, until it is revealed soon again in the days of Moshiach. He quotes other sources that maintain, that the Arizal would also not wear it. (Yeshuos Malko O.H. 1-3)
He further asserts that one using it may transgress on the prohibition of "Lo Sissgodedu" or creating division and separation in the community.
Nevertheless, some authorities do wear it. Orchois Rabbenu (1: p. 248) quotes that Horav Itzele MiPonovich zt'l and Maharsham would use it. There are pictures that at least one of the many taaleisim that Horav Chaim Pinchas Scheinberg zt'l wore had techeiles. It is also quoted Horav Zalman Nechemia Goldberg Shlit'a, wears techeiles, just to mention some.
Although there is much controversy in our days over the research done on techeiles and what is the correct source, the great majority of contemporary Poskim and communities have not accepted the results as conclusive and avoid using it.
In Maayanei Shlomo (O.H. 1-3) Horav Shlomo Miller's Shlit'a presents evidence that the techeiles available today cannot be real and is only the imitation k'lo ilan or indigo mentioned in Talmud.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/6/2019 11:18 PM |
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2003 Amen to That?
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Q. Someone who is careful not to recite a brocho unless there is someone present to listen to it and answer amen, would the amen responded by a Gentile who understands or is explained before the meaning of the blessing count as a proper amen?
A. Borchi Nafshi (Devarim p. 188) mentions a similar question on someone who wanted to take a drink while traveling in a taxi. He wanted to know if the amen answered by the understanding Arab driver would count. Horav Y. Zilberstein Shlit'a maintains it would, since Rambam (H. Sanhedrin 10: 10) rules we do not suppress or inhibit a Gentile from performing a mitzva, even when done only for receiving reward. Being that answering amen implies emunah and belief in Hashem, it constitutes the compliance of one of the Seven Noachide mitzvos and should be promoted. In addition, there was no restrictive acceptance as to who may answer amen, when the commitment was taken.
However, Horav Shlomo Miller Shlit'a disagrees and maintains that the amen pronounced by a Gentile, even when he understands the meaning of the brocho, is in this case of no value.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/6/2019 11:09 PM |
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# 2002 Reality Check
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Q. Does one have to check tefilin and mezuzot using a computer program as it is done in our times with a Sefer Torah?
A. Horav Shlomo Miller's Shlit'a opinion is that if they were checked properly when written, one is not obliged to check them again. However, the Rov maintains, since occasionally even after being revised by authorized professional scribes, mistakes are still found, it is preferable to have them computer tested and inspected. (See Maayanei Shlomo O.H. 4).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/4/2019 3:18 PM |
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# 2001 A Mincha Halacha
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Q. Hello Rav, One day a week I work until after sunset and will need to daven mincha during work during most of the winter. There is a mincha in an office building that is a 5 min jog away that davens at mincha gedola (1pm). It goes pretty fast, they don't do a chazara (they do chetzi k'dushah), and always skip tachanun.
1. Would it be best to daven with this type of minyan or is it better to wait until mincha ketana (more ideal time) (eg. 4pm) and daven alone in my office (with tachanun)? If I do daven with them, is it appropriate to do tachanun myself afterwards once I get back to the office, or once the minyan skips it I've lost the chance?
2. To add an extra twist to the above scenario.....to get to the 1pm minyan, I will need to leave my office 5 min before my lunch break. Practically this does not cause a loss to anyone and its extremely unlikely that my boss would even know. However, as an employee, my boss would probably not be thrilled if they found out, and if my boss was on site, I would not leave early. Given this, is it still appropriate to daven mincha with the minyan, or better to wait until I have a "coffee break) in the afternoon to daven at mincha ketana alone?
thanks so much.
A. Horav Shlomo Miller's Shlit'a opinion is that you have to ask permission from your boss to leave a few minutes earlier. If it is not granted, you must daven later without a minyan. If it is given, it is better then to daven with a minyan and recite tachanun afterwards on your own.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/4/2019 2:11 AM |
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# 2000 Now Hear This!
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Q. (Re- question 1891). Is it important to conclude our recitation of Y'hei Sh'mei Rabbo before the Chazan begins Yisborach, so that we can concentrate on hearing the words that the Chazan is saying? If yes, which is more important, concluding 'on time' or saying Y'hei Sh'mei Rabbo with all our intention ability even if we finish 'late'?
A. Horav Shlomo Miller's Shlit'a opinion is that although one has to answer Yehei Shmei with his greatest intention, and Mishna Berura (124: 47) maintains that if one's intention is to rouse and energize others into answering with better and stronger kavana and intent, one should say it also loud, still listening to the words of the person reciting kaddish is essential, since after all you are answering to his recitation.
Therefore, one should teach himself to answer in a way that matches the pace of the one reciting, so he and others can also hear every word he is saying.
The Rov also suggested to instruct the kaddish reciter to slow down if necessary, so all present can answer properly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 1/2/2019 10:47 PM |
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# 1999 Don't Get Carried Away
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Q. If one is in a place over Shabbos where there is no eruv, are they permitted to carry an EpiPen since it is pikuach nefesh (life danger)?
A. Shemiras Shabbos Kehilchoso (40: 7) writes that an ill person who was ordered by his physician not to leave home without taking certain necessary medicines, or a candy (for diabetes) etc. and there is no local eruv. he may be permitted to carry, under certain conditions. Firstly, the streets he is going to walk by should not be considered a proper reshus horabim. (They are less than 16 amos or about 8m. wide. It is not open on both ends as it runs across town. According to some Poskim, less than 600,000 travelers use it every day). The reason of his walking on the street is that he is performing a necessary mitzva, such as going to shul or to a Torah shiur. Additionally he should be carrying the items in an unusual way or with a shinui, such as under his hat or inside his socks and not more than the items that are needed.
Nishmas Avrohom (1: p. m125) quoting R.Z. Auerbach zt"l rules similarly. Mishne Halochos (7: 56) is even more lenient under the above conditions as he permits going out with the needed medicine if he feels he needs to take a walk for his health.
However, Tzitz Eliezer (13: 24) is stringent and does not permit carrying the needed medicine even when going to shul. He recommends that one who needs the medicine should before Shabbos take it and keep it in shul or any other place he is planning to visit, otherwise, one should remain at home.
Horav Shlomo Miller's Shlit'a opinion is also to be stringent. Nevertheless, the Rov may permit, if one prepares before Shabbos, under the supervision of a competent rabbinical authority a proper belt, in which a single EpiPen is needed as an essential part of the buckle. This being similar to the customary house key carried in a similar way in locations where there is no eruv.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/31/2018 12:55 PM |
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# 1998 Do I Have to Answer That?
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Q. On a prior question (1985) you mentioned that it is not obligatory to answer amen on hearing the bracha of a woman. Is that true for all brachot women say?
A. Mishna Berura (124: 47) indeed mentions only a brocho recited by a woman on a mitzva shehazman gramma, (is time dependent), since they are not obliged to comply with those mitzvos, and not in the rest of brochos such as the ones recited on food.
Even on those time dependent brochos some Poskim maintain that one has to answer amen (Orach Yisroel p. 185, quoting Horav Y. Kamenetzky and Horav M. Feinstein zt'l).
Horav Shlomo Miller's opinion is that it is a mitzva to answer.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/31/2018 12:49 PM |
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# 1997 An Important Date
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Q. If one eats dates and an apple (a shiur of both) and nothing else, can the after-bracha for the dates cover the apple thus no borei nefashos would be required?
A. Shulchan Aruch (208: 13) rules that if one recites the bracha acharona "al hoetz" as required after eating a fruit of the seven species, and he also ate apples, he does not have recite "bore nefashos" on the apples, since they also qualify as fruits of the tree and are included.
Mishna Berura (207: 1) quoting Shaarei Teshuva writes, that after the fact, one complies with "al hoetz" after all fruits, even if he did not eat a fruit of the seven species.
Eretz Tzvi (1: 29) adds that even if he didn't recite the "al Hoetz" himself, but heard it from someone else and complies as "shomea keoneh" (listening with the intention to comply), he would also be exempt from reciting "bore nefashos" on the apple.
Horav Shlomo Miller's opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/28/2018 1:52 PM |
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# 1996 A Bitter Pill To Swallow
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Q. I have to take a pill after meals preferable with milk or other pareve non-acidic drink because of my sensitive stomach. I usually take one after shaleshudes, before benching. Sometimes I forget and remember only after benching. Can I take the pill then before havdala?
Since I have to go to shul to daven maariv and then return to make havdala, I may have to wait about forty minutes or more and that is not a good option.
Do I have to make a brocho on the milk or substitute when I drink them to swallow a pill?
A. Shulchan Aruch (O.H. 299: 1) rules that one may not drink before havdala any drink excepting water. Shevet Hakehosi (2: 124) prohibits also soft drinks, since unlike water, one recites a brocho on them even when one is not thirsty or drinks them to swallow medicine. However, Salmas Chaim (273) is lenient on drinking soft drinks when in need, before havdala.
Horav Shlomo Miller's Shlit'a opinion is that you should make havdala before maariv and take the pill. If it is still before the zman of the end of Shabbos, you should delay the candle bracha until after maariv. If that is not an option you should take the pill just with water.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/27/2018 10:46 PM |
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# 1995 Made to Order
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Q. Shalom Aleichem
What comes first in limud haTorah, if one is behind in a mishnayos commitment for a shloshim or shanyim mikrah vechad targum?
A. Horav Shlomo Miller's Shlit'a opinion is that shanyim mikroh veechod targum has priority as it is an obligation. (Shulchan Aruch O.H.285: 1).
However, the Rov recommends that some mishnayos should be learned too. This assumes that the commitment to learn mishnayos was not taken as a nedder.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/27/2018 3:55 PM |
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# 1994 Don't Free Yourself
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Q. Considering that it is better to spend money on a mitzvah than to get it for free, is it better for one to have his own Shabbos seuda (even if he is sitting by himself) than to join someone's else seuda (for free)?
A. Horav Shlomo Miller's Shlit'a opinion is that it is better to join and not be sitting alone on Shabbos. However, you may want to gift wine or any other worthwhile item to your host and show thanks and appreciation. Then it will not be for free.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/27/2018 2:53 PM |
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# 1993 No Yale Veyavo?
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Q. Can one use a Yale T-shirt that has the emblem of the university bearing the words Urim Vetuim written in Hebrew stamped on the front, when you entering a bathroom?
A. On question 973 regarding a medallion with letters of psukim, we wrote: "Rabbenu Yerucham (Nesiv 2: 2), and Beis Yosef (Y.D. 283) quote T’shuvas Harambam in regards to medallions with verses from Tehilim worn by children for protection. He asserts that it constitutes a “zilzul” or irreverence to words of the Torah. See also Shulchan Aruch Y.D. (283: 4) regarding the prohibition to weave psukim on a ta’alis and Shach (ibid. 6) that the reason is the zilzul of the psukim of the Torah. (See also Tzitz Eliezer 16: 30)
Horav Shlomo Miller’s Shlit'”a opinion is that in general one should avoid using psukim for the purpose of adornment or decoration, as it belittles the honor and respect due to the words of Hashem written in our Torah. He added that one cannot say that it is outright prohibited to wear the medallion shown in a bathroom, as the words and letters are not clearly or correctly written."
Poskim permit bringing into a bathroom a U.S. dollar bill that shows the words “In G-d we trust” without any cover (Betzel Hachuchma 6: 124, Oz Nedberu 2: 64, Ginzei Hakodesh 4: 5: f. 6, , Tzitz Eliezer 16: 31, Shevet Ha’Levi 6: 8, Teshuvos Vehanhugos 2: 466, Rivevos Ephraim 8: 158: 4 quoting the opinion of Horav Elyashiv zt"l, Halichos Shlomo Tefilla 20: n. 33).
Horav Shlomo Miller's Shlit'a opinion is that in our case there is no issue in entering the bathroom wearing this T shirt, as the words "Urim Vetumim" are not a posuk and are also not written properly in one single line in Yale's coat of arms.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/26/2018 10:56 PM |
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# 1992 A Hundred Brochos to My Daughter
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Q. My daughter wants to know if she is obligated like men to make 100 Brachos per day. Even though she davens Shacharis and Mincha daily, she does not daven Arvis and does not know of many righteous women that do so either (or did so in previous generations -- other than the grandmother in whose memory she is named). Therefore, she wonders where in the Sidur is she going to find the extra Brachos.
A. Poskim disagree whether women are liable to recite meah brochos every day. Divrei Benayahu (4: 2), Halichos Olam (1: p, 59), Yashiv Moshe (p. 19), Sefer Hasichos (5751: 1: p.134) quoting the Lubavitcher Rebbe zt'l, Oitzros Hahalacha (p. 33, n.13) quoting Horav Eliashiv zt"l, and others maintain they are.
However, other Poskim disagree. Shevet Halevy (O.H. 5: 23), Halichos Beiso (13 n.2) quoting R.S.Z. Auerbach zt"l, Teshuvos Vehanhogos (2: 129), Shevet Hakehossi (1: 63), and others maintain that they are not obliged to recite one hundred brochos. They argue that it would seem in reality very difficult to complete that number when they usually daven only one amida a day.
Horav Shlomo Miller's Shlit'a opinion is that since they have to take care of their children and their household or preparing themselves to do so, they are osek bemitzva or engaged in compliance of mitzvos and therefore exempt of having to search for more brochos. Their important obligations stands as a source of brocho in its stead.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/26/2018 10:54 PM |
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# 1991 No Wash and Wear...Ever?
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Q. Someone removed in Shabbos a stain on his jacket by rubbing it with a wet towel, he did this intentionally because of being ashamed of having a stain on his clothing. Since he did a melacha bemezid (intentionally doing prohibited work) on Shabbos, can he use this jacket in the future? Should he maybe after Shabbos place again a similar stain and then remove it, so he won't be profiting from a melacha done on Shabbos?
A. Rav Poalim (O.H. 3: 16), Ben Ish Chai (Vayechi 19) rule that one should abstain from using the clothing he washed intentionally on Shabbos forever, as one is forbidden from eating food that he cooked during Shabbos. (O.H. 318: 1).
In Ben Yehoyada (1: 13) he rules in the case of borer (choosing done in a prohibited form) that when done intentionally, it will also prohibit further use of the results of the work done. The above applies even if the selected object was returned to the mixture and therefore there was no resulting gain from the work done on Shabbos, it would still remain prohibited. He argues that the same will apply to the clothing even if it was stained again. He explains that it is different from a plant that was harvested in Shabbos that can be replanted, since that is considered as a new plant.
Horav Shlomo Miller's opinion is that it is improbable that the removal of the stain would be considered as a mezid or intentional melacha, since he likely thought it was permitted because of kavod habriyos or maintaining self respect.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/26/2018 10:41 PM |
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# 1990 Need a Silent Partner
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Q. If I have a choice to take as a partner in a business a Jewish non-believer (apikores) investor or a religious catholic one, which one should I choose?
A. See question above. The Rema (O.H. 156: 1), quoted mentions that indeed some are lenient in regards to going into partnership with a religious Catholic. However, as mentioned above there are many details involved that have to be considered carefully, and each case is different.
Horav Shlomo Miller Shlit'a quoted the verse; (Mishlei 1: 15), "My son, do not go on the way with them; restrain your foot from their path." He warned to be careful with our associations, since they tend to be very influential and can be rather detrimental and harmful.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/26/2018 10:28 PM |
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# 1989 Is There a Jewish Doctor in the House?
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Q. If I have a choice to be treated by a Jewish non-believer (apikores) medic or a religious Catholic one, which one should I choose?
A. Talmud Avoda Zara (27b) considers the permissibility of being cured by an idolater medic.
Poskim disagree on the Halachic status of Catholics and our relationship to them. Rema (O.H. 156: 1) rules that Gentiles unlike Jews, who believe and serve G-d, are not proscribed from serving at the same time other gods, since they are not prohibited in believing in "shituf " or the partnership of the Almighty with other so called deities. Therefore, they are not considered idolaters and one may become a partner with him. See similar in Tosafos (Bechoros 2b), Chavas Yair (1: 185), Meil Tzedaka (22), Pri Megadim (Y.D. 65), Shaar Efraim (38), and others. Beis Sheorim (Y.D. 229) permits to pray for a Gentile since he is not ordained on shituf.
However, Noda Beyehuda (2: Y.D. 148), Chasam Sofer (Hag. O.H. 156), and others differ.
Moriah (108: p. 142, 143) presents two teshuvos from Horav E. M. Shach zt'l, and Horav Y Zilberstein Shlit'a regarding the different aspects in choosing medical treatment from Jewish and non-Jewish physicians.
It is said in the name of the Spinker Rebbe zt'l that he would mention that his forefathers, the Imrei Yosef and the Chakal Yitzchok would recommend the Gentile religious medic, as he is more prone to have a greater sense of responsibility and conscience than an agnostic and apikores doctor.
Horav Shlomo Miller's Shlit'a opinion is that there are many factors and variables to consider, such as who is the greater expert, the medical facilities involved and if one may have influence on the Jewish physician to bring him close to Torah and mitzvos.
Therefore, one should consult with a competent Rov more familiar with the details of the case.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 12/26/2018 3:42 PM |
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# 1988 Bring Up-To-Date?
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Q. Why do the ones that keep Nittel do so on the Goishe date and not in the Jewish one as we do with everything else?
A. Siach Sarfei Kodesh (p. 192) relates that when the last Lubavitcher Rebbe zt'l was sitting shiva, the Satmar Rebbe zt;l, Ha-Rav Yoel Teitelbaum, paid a shiva call and asked him: Why do we observe the night of "Nittel Nacht" according to the non-Jewish calendar (which is forbidden) instead of according to the Jewish calendar? The Lubavitcher Rebbe answered that we do not learn on that night in order not to give spiritual strength to the god of the Christians and we therefore observe it on the night that they celebrate, which is according to their calendar. And – he added – we must therefore be aware when they celebrate this holiday in the place we are located. In most places, their holiday is on December 25th, but it other places it is on a different day (For example, January 6th). In such places, that is the night of "Nittel Nacht". (From Toras Harav Aviner).
Rabbi A. Bartfeld
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Posted 12/25/2018 12:47 PM |
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# 1987 Totally Immersed in Nittel Nacht
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Q. I heard that some great Chasidishe Rebbes would not permit women to go to the mikva on nittel night. Is that true?
A. Responsa Vedorashto Vechokarto (Y.D. 15 note) quotes Daas Hak'dosho (7: 17) in the name of the Gaon of Munkatch zt'l, that one should abstain from marital relations on Nittel Nacht, since it may affect the offspring conceived in that particular night. He mentions that the Satmar Rebbe zt'l would order the closing of mikvaos on Nittel. However, Minchas Elozor would permit on the night of tevila, after midnight or when Nittel falls on a Shabbos night. See question 960 regarding weddings on Nittel.
Horav Shlomo Miller's Shlit'a opinion is that one should keep the traditions of his family and community.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 12/25/2018 12:28 PM |
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# 1986 Tell the Intel of Nittel
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Q. Someone that has the minhag not to learn Torah on nittel nacht, is he allowed to learn the halochos of nittel nacht written in seforim like Nitei Gavriel?
A. There is indeed in Nitei Gavriel and other seforim ample material regarding Nittel. (See also Vedorashto Vechokarto Y.D. 15, and questions 242, 960 and 1567 in this forum).
On question 241 we wrote; "On the prior question, (240) it was mentioned that Nitey Gavriel (End of
the Chanukah volume) quotes eight different reasons for not learning
Torah on Nit’l Night. One of the reasons (p. 245, #2) cited in the name
of Korban Nessanel, is that it is due to mourning.It is similar
to the prohibition on learning Torah on Tisha Beav, as Torah learning
effects happiness and those are occasions of grief, loss and
anniversaries of persecution for us. It would stand to reason, that just
like in Tisha Beav you may learn the laws that pertain to that day or
about the sad experiences, stories and happenings related to the date,
so it would during Nit”l. Indeed the Zichronos L’ben Yerushalaim
(R’ Y . Yelin – Tome II p. 19) relates that the Zais Raanon (The Gaon of
Kutnah) would gather all his talmidim and use the occasion for exactly
that purpose."
Horav
Shlomo Miller's Shlit'a opinion is that even one who keeps this minhag, is permitted to learn the
halochos of Nittel on that night.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/24/2018 3:06 PM |
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# 1985 Kadd-ishah?
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Q. You mentioned (on question 1979) that women should not recite kaddish in the women's section behind the mechitza. What happens if a woman does recite and you hear her. Do you have to answer Yehei Shmei Rabba? How about answering amen when a woman makes a brocho?
A. Mishna Berura (124: 47) quoting P'ri Megodim rules that one may answer amen after the brocho recited by a woman, however, it is not obligatory. (See reason in Notrei Amen ch. 19 and others).
If there is a man present also reciting kaddish in the minyan in the shul, one would be obliged to answer his kaddish. If the woman is the only one reciting kaddish in the ezras noshim, Horav Shlomo Miller's Shlit'a opinion is that one should not answer since there is no minyan present in her side of the mechitza and therefore the kaddish should not be said.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/23/2018 1:48 PM |
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Important Numbers
