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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 1196 Honey Trapped
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Q. Is there a problem with eating honeycomb on Shabbos/ Yom Tov. Is there a difference if I cut a piece and spread the honey using a knife to squeeze the honey out of the comb or if I just cut a small piece and pop the whole thing in my mouth, comb and all.?
A. Shulchan Aruch (O.H. 321:13) rules that when the honeycomb is still attached to the ground, it is forbidden to collect the honey on Shabbat, as it is similar to the prohibited activity of tolesh or detaching, a subcategory of the melacha of kotzer or harvesting.
Mishna Berura, (321: 48, 49) adds that even when the honeycombs are already detached, extracting the honey from them, constitutes also one of the activities Biblically prohibited on Shabbos named "Mefarek," defined as separating or extracting a natural product from its natural container, peel or shell. (Rabenu Chananel Shabbos 74a, Chaye Adam 14:1). Mefarek is a subcategory of the main melacha of “dosh” or threshing, as in separating the grain from the chaff.
Crushing the honeycomb so that the honey flows out, is included in this prohibition. However, if one crushed the honeycomb thoroughly before Shabbos, one may then use the honey which flows out naturally on Shabbos.
Therefore, one may not use a knife to squeeze the honey out of the honeycomb on Shabbos or Yom Tov. However, one may cut a piece and place it complete in the mouth. Eat the honey and then expel the inedible wax.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/28/2016 9:41 PM |
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# 1195 An Answer To Preserve
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Q. Can I salt a bowl of fresh vegetables on Shabbos right before a meal? (Cucumbers, peppers, etc,). Does it make a difference if I add some vinegar to it? or oil? (which I prefer not to use,)
A. The Talmud (Shabbos 108b). teaches that it is forbidden to salt radishes on Shabbos. There is a debate among the Rishonim, as to what is the exact nature of the prohibition. Rambam (Shabbos 22:10) and Shulchan Aruch (321: 3) maintain that the reason is because it appears like marinating things on Shabbos. Marinating is prohibited because it is similar to cooking, which is a main forbidden melacha on Shabbos. This is forbidden Rabbinically. (Mishna Berura 321: 14)
Rashi, however maintains, that the proscription is because the salt hardens and preserves the radishes from spoiling. This would be akin to the prohibited melacha of meabeid or tanning, as in preserving hides needed in the building of the Mishkan. Since the Talmud (Shabbos 75b) rules that meaved does not Biblically apply to foods, the Mishna Berura (321:15) writes that this is only a Rabbinic prohibition. However, it is not limited only to radishes, and it extends to other vegetables too, when it is customary to preserve them by salting.
Mishna Berura (ibid.) and most Poskim permit salting individual pieces of vegetables when one eats them immediately. Salting many is also permitted when vinegar or oil is poured immediately after. The reason is that there is no appearance of ivud or that the added liquids diminish the preserving power of the salt.
Foods and vegetables that are usually not preserved by salting, such as eggs or tomatoes can be salted when they will be eaten on that day. Preferably they should be salted right before the meal (ibid. 21)
Shmiras Shabbos K’Hilchaso (11: n6) quoting Horav S. Z. Auerbach zt”l maintains that although tomatoes are indeed pickled, they are only pickled whole and not in slices and thus adding salt to slices does not resemble pickling.
Adding vinegar, oil or dressings to salads is permitted, since it is not usually done for preserving purposes.
Horav Shlomo Miller's Shlit”a opinion is that adding vinegar should be restricted to foods that are not usually preserved with vinegar, or by using small quantities, making it obvious that it is only added for flavor. (See Piskei Teshuvos ibid.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/28/2016 9:26 PM |
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# 1194 Follow The Crowd?
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Q. Ashkenazi bochur that davens in a Sepharadi shule; should he wear a tallis godol?
A. To follow the minhag hamakom, (the custom of the place,) is an accepted universal principle in Halacha. See Or Letzion (2: 2) in regards to a Sefaradi bochur learning in a Ashkenazi yeshiva, he rules that he should wear his tzitzis on the outside, as everyone else does. Se also a similar question in Toras Hayeshiva (p. 18).
Horav Shlomo Miller's Shlit'a opinion is indeed to follow the minhag hamakom. However, he added, that if there is already a distinct and defined group of people not wearing a talis, he may join them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 11/18/2016 3:20 PM |
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# 1193 Excuse Me!
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Q. Suppose someone burps during Birchas HaMazon. Is there anything he can say or do in lieu of saying "Excuse me" and it will not be a Hefsek?
A. Horav Shlomo Miller Shlit'a suggests that he should politely cough, maybe clear his throat or courteously and apologetically wave a hand or express similarly his feelings of excuse and regret for his rudeness. (Note that in some cultures, burping is considered a sign of prize and thanks for the good food one consumed)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/18/2016 3:18 PM |
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# 1192 Your Piece for Peace
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Q. 4) Is there a mitzva to vote in the elections of the country one resides?
A. See question 561 in this forum:
Is there a halakhic obligation to vote in the elections for the various levels of government of Canada? A. It is quite common in times of elections, specially in Israel for the Gedolim or recognized community leaders to voice their Halachic opinion as to the obligation to vote for a certain candidate or party. However, this obligation belongs to the realm of promoting the observance of the mitzvos of the Torah, not as a required mitzvah per se. (Much has been written about the permissibility of joining Israeli elections. See Hilchos Medinah ch. 3, from Horav E. Y. Waldenberg Zt”l, Horav Nissim Karelitz Shlit’a explaining the Chazon Ish position – Vezorach Hashemesh p. 408, Vehoemes Eid Leatzmo 13, et. al.) In countries where vote is compulsory (and often enforced,) as in most of Latin- America, Australia, Greece etc., voting would be a Halachic obligation based on “Dinah D’malchusah” or the obligation to comply with the law of the land. (Nedorim 28a, Bava Kama 113b etc. Shulchan Aruch C.M. 369: 8). In Canada, to vote is a right and not obligatory (Section 3 of the Charter of Rights and Freedoms). Yet the Novi Yermiyahu (29: 5-7) encouraged the Babylonian exiles to “Build houses and dwell [therein], and plant gardens and eat their produce. – And seek the peace of the city where I (Hashem) have exiled you and pray for it -, for in its peace you shall have peace.” Certainly a successful and truthful democracy is essential for peace. Horav Shlomo Miller’s Shlit”a opinion is that indeed exercising our right to vote is advisable and recommended, but not obligatory.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 11/18/2016 3:16 PM |
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# 1191 Vote of Confidence?
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Q. 3) Is one obliged to vote in and for such government?
A. See question 1188 where we mentioned the different Torah sources and mitzvos involved in establishing a government. Rabeinu Yona (Shaarei Teshuva 3: 168) writes vehemently; “When the heads of the community congregate together with the people with the purpose of serving Hashem and they accept enactments to do mitzvos... the individual who separates himself from them is seen as a Poresh M'darkei Tzibur... and shows himself as unwilling to participate in their mission and be written in their writ etc. However, Horav Shlomo Miller's Shlit'a opinion is that in practice it depends on the circumstances and needs of each particular case. In principle, he maintains that although it may be a given right and a mitzva to vote in community matters, it is not in general an obligation to do so.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 11/18/2016 3:15 PM |
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# 1190 Govern Modern
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Q. 2) Is the government of the Torah elected democratically? How?
A. See question 1188. Talmud (Brochos 55a) teaches that “We do not appoint a Parnes or community leader unless the people were first consulted.” Pirkei D'Rabi Eliezer (11) mentions that: “the people choose the king, the king does not choose himself.” Abarbanel (introduction to Shoftim, first part) writes: “Judges and kings are named through Beis Din, but the people have to accept them. Rambam (Peirush Hamishnayos – Bechoros 4:4) rules that the Exilarch (Reish Galussa) can only be appointed with the consent and acceptance of the community.
Rema in Shulchan Aruch (C.M. 163: 1), Hagoos Maimonios (H. Tefila 11: 2) and others rule that all tax paying individuals should be summoned to voice their opinion and the majority will decide. Avnei Nezer (Y.D. 312: 5) and others explain how majority rules. Chazon Ish (Baba Bassra 15a) describes an advisable method to be used in a large city. Namely, to choose representatives from every congregation who in turn will elect the Seven Leaders or Tovei Hair.
Horav Shlomo Miller Shlit'a mentioned the opinion of most Poskim that the people are granted a vote when they pay the community taxes.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 11/18/2016 3:13 PM |
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# 1189 Make No Mistake
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Q. A person came to shul on Friday afternoon to daven Mincha. By accident he started saying the Friday night S"E (Maariv) instead of the weekday Mincha. What should he do - continue with the Friday night S"E and then repeat it as tashlumim for the Mincha that he missed, or switch back to the weekday brachas?
A. Horav Shlomo Miller's Shlit”a opinion is that since the intention was to daven Mincha and it is also the time and occasion for this tefilah, and only by mistake he started Maariv instead, as soon as he becomes aware, he should switch to Mincha. This applies even if he already recited the brocho of Mekadesh Hashabbos.
The Rov insists that the above holds true only if it is still before the shekiah, as one should not daven Mincha after sunset. (However, in practice some traditionally do daven Mincha, at least in need, some limited time after the shekiah).
Rabbi A. Bartfeld as as advised by Horav Shlomo Miller Shlit'a
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Posted 11/15/2016 10:21 PM |
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# 1188 Ground Rules
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Q. I have a number of questions in regards to elections according to Halacha. 1) Firstly, what if any is the source in the Torah for having a government?
A. The Netziv (Haemek Dovor – Bereshis 9: 7) explains that the commandment of “P'ru Urbu” (Be fruitful and multiply) said to Noach, incorporates in the word “Urbu” an expression of grandness and rule, necessary for humans to survive as a viable lawful society.
Others maintain that the source for establishing a government is the mitzva of “Shoftim Veshotrim” (You shall set up judges and law enforcement officials for yourself in all your cities – Devarim 16: 18). They maintain that it stands as a separate mitzva, given even before they could name a king. (See Rambam – H. Deos 2: 3, Sanhedrin 25a in regards to naming a Parness, Teshuvo Meahavo 1: 208).
Maharitz (Teshuvos Chadoshos 133) asserts that the need for the rule of a government stems from Moshe Rabbenu's plea; "Let Hashem, the G-d of spirits of all flesh, appoint a man over the congregation... so that the congregation... will not be like sheep without a shepherd."
Teshuvos Vehanhogos (3: 431) maintains that government rule it is basically a rabbinical commandment.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 11/11/2016 3:02 PM |
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# 1187 Poor Prutah
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Q. How much is the amount of a prutah this days?
A. The value of a perutah according to the opinion of the Chazon Ish and Rav Chaim Noeh is 1/40 or .025 of a gram of silver, and according to the Masoro it is .0182 of a gram of silver (Masores Hashekel p.119, Be'er Chaim p. 207)
At today’s (Marcheshvan 5777) price of silver (about $0.55 U.S.D. per gram) it would result in $0.0125 or $0.0091, a bit more or less than a penny. (See question 1024 on this forum).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 11/11/2016 1:26 PM |
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# 1186 Early Sale
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Q. Can you sell the Aliyos of Simchas Torah on Shemini Atzeres, or is it like preparing from one Yom Tov to the next and prohibited?
A. Although Nitei Gavriel (Sukos 93: 1) rules to be stringent and to not begin selling the aliyos until the night of Simchas Torah has began, Horav Shlomo Miller's Shlit”a opinion is to be lenient. He permits auctioning even during the day of Shemini Atzeres.
Rabbi A. Bartfeld
as revised by Horav Shlomo Miller Shlit"a
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Posted 11/7/2016 4:03 PM |
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# 1185 Break The Spell?
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Q. How do you spell the name of the month in the ketuvah, Cheshvan or Marcheshvan? Is Marcheshvan written as one word or two?
A. The correct name for this month is the one word Marcheshvan (Beis Shmuel - Even Ha’ezer 126: 21, Aruch Hashulchan ibid. 17 Nachlas Shiva 4). If he only wrote Cheshvan, after the fact it is acceptable (Get Pashut ibid,)
Rabbi A. Bartfeld
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Posted 11/4/2016 1:33 PM |
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# 1184 Rain On One's Chasuna Parade
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Q. What is the reason for those who do not make weddings on Cheshvan?
A. See last question, where we mentioned an array of different opinions in regards to getting married on Marcheshvan. Those who abstain quote a number of reasons.
1) The assumption that this month is called MarCheshvan or the bitter Cheshvan due to the lack of Yomim Tovim. This reason is quoted in Sdei Chemed (Maareches Chassan Vekallah 23) and Nitei Gavriel (Nissuin 1: 48: 14) and others, although it lacks earlier sources. It is questioned in Betzel Hachochma (2: 60) since there are other months that also do not contain any days of festivity such as Elul, Tamuz and Av and are not called Mar or bitter. Poskim contend that the word Mar, on the contrary has connotations of importance and worth as in: “Mar D'ror” (Shemos 30: 23) or as in the customary title given to sages in the Talmud. It also connotes the word “Merachshin” or lips that keep on moving with the echo of the tefilos of the Yamim Noraim (Minhagei Belz). Nachlas Shiva (4) mentions that in a sense, Marcheshvan may be seen as the first of all months, since it establishes the “Kevius” or set up for the calendar on that year. According to the B'nai Yisoschor (Chodesh Marcheshvan, quoting Yalkut Melachim), the third Bais Hamikdosh will be inaugurated on that month. This is to compensate for the fact that Marcheshvan was the month when King Solomon completed the construction of the first Temple – though the dedication did not take place until Tishrei next year.
The Pri Chodosh (Even Ha’ezer 126:7) suggests that the name Marcheshvan is based on the fact that it marks the beginning of the rainy season. The Targum translated mar as tipa, a drop, in the verse “Hen goyim k’mar midli; Behold, the nations are as a drop of water from a bucket” (Ishaiah 40:15). As such, the name means the “rainy Cheshvan,” and far from mar meaning bitter, it connotes a month blessed by rains.
2) The month is infamous because of flood in the times of Noah occurred in that month. The flood began on the 17th of Cheshvan. Then again, the waters receded by the following year on the 27th of Cheshvan, allowing Noah and the other inhabitants of the ark to disembark. Interestingly, one explanation of the Tanachic name for this month Bul is that it stems from this month as the beginning of the rainy season in Israel; it is thus connected to the word mabul, flood – and the overabundance of rain.
3) It is the month when Sarah the Matriarch died. (Midrash Esther Rabba 7: 13, Sdei Chemed, ibid.), This fact is amply argued in seforim, Betzel Hachochma (2: 60) quotes Midroshim that maintain she died on Tishrei. Moreover, The Avos and Moshe, Aharon, Dovid etc. died in months that we do make weddings. It is also the month Rachel Imenu died. (See ample discussion in Osrei Lageffen p. 67)
Rabbi A. Bartfeld
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Posted 11/4/2016 12:58 PM |
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# 1183 A Closed Marriage?
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Q. I've heard that we should preferably abstain from making weddings on Chesvan is that true? Should one change the wedding date?
A. There are Poskim who maintain that one should avoid being wedded on Marchesvan, (Lev Chaim 2: 26, Sdei Chemed – Maareches Chassan Vekallah 23, who also mentions that this was the Yerushalaim and Kushta traditions, Segulos Yisroel – Maareches Nissuin 31, Minchagei Chabad p.76. Nitei Gavriel – Nissuin 1: 48: 14, who additionally quotes different Chassidic traditions)
However, many others assert that there is no issue at all on getting married on Marchechvan (Shulchan Haezer p. 61, Betzel Hachochma 2: 60, Divros Eliahu 6: 70 et. al.) Sdei Chemed (ibid.) quotes also various permissive sources and mentions that the Chassam Soffer married Rabi Akiva Eiger's daughter on this month. Nitei Gavriel (ibid.) also quotes many other Chassidic traditions who would perform marriages on this month, such as Tsanz, Belz, Tzeilem, and others.
Horav Shlomo Miller's Shlit'a opinion is that one should follow the traditions of the community he belongs to and his family minhagim.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 11/4/2016 12:57 PM |
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#1182 Keep The Faith
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Q. Is it permitted to daven in a multi faith room in an airport?
A. Beis Avi (4: 31), Shevet Hakehosi (6: 83), Menuchas Emes (3: 6: n.24) rule not to pray in a multi-faith space, so is it amply quoted in the name of Rabbi J. B. Soloveitchic zt'l. (See also Remoh O.H. 94: 9, on davening in a non-Jewish hotel).
Horav Shlomo Miller's Shlit'a is similar, he suggests to daven outside of the non-denominational room.
Care should be taken as an array of diverse faith symbols may be exposed at the entrance of the room.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 10/30/2016 11:13 AM |
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# 1181 Under The Table
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Q. It says that succa is one of the few mitzvos that people do with their complete body. Since sitting or sleeping under a table that is ten tefachim high is not considered like being in the succa, should one try to sit by a table that is less than a meter high (approximately ten tefochim) so his feet will also be in the succa?
A. Kemotzeh Shallal Rav (Sukos p. 9), quotes in the name of Horav Shlomo Zalman Auerbach zt'l that there is no question that one would comply lechatchila the mitzva of suka, even if his feet were totally outside the suka, as long as the majority of him is inside. However, the HaGra's recommendation of being totally inside, in a manner similar to Yishuv Eretz Yisrael or immersing in a mikva, would be missing. See also Shalmei Toda (Sukos p. 101), who amply discusses the above.
Horav Shlomo Miller Shlit'a that there is no valid source for avoiding seating next to such a table. He also pointed out that the vast majority of tables are well below the ten tefachim height. (The average being 72cm. to 74 cm.).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 10/28/2016 5:01 PM |
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# 1180 Sukka Mobile
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Q. Can one climb on Yom Tov or Shabbat on the back of a pick up truck where he build a Suka when travelling and eat there? Can you open the doors of the truck if the light does not go on? Can one push the truck (when in neutral) to a better location, in a fenced lot?
A. Shulchan Aruch (O.H. 624: 2) rules that one is allowed to build a sukka on top of a “agalah” or carriage as long as it is firm enough to survive an ordinary wind. Mishna Berura (ibid. 10) also mentions to be careful that the sukka should have the right dimensions.
Horav Shlomo Miller's Shlit'a opinion is that in order to open the doors of the truck on Yom Tov you may have to disconnect the battery of the vehicle since besides the lights some other unseen functions may be triggered by opening the doors in a modern computerized vehicle.
He also maintains that when needed one may push and move this truck to a desired location.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 10/21/2016 3:34 PM |
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# 1179 Rain Check
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Q. Can I open a Suka cover after it rained, if the water on the cover falls on the grass or falls on the patio stones and then on the grass? Does it matter if I take off the cover immediately while there is still rainwater on the grass?
A. Poskim rule that removing the cover of a suka is permitted after the rain even if the water falls directly on the grass, when the lawn is so wet that the additional water will not be beneficial to it's growth and one does not have any intention in watering the grass. (Halachos of Shabbos p. 59 notes, quoting Igrois Moishe). They also permit when the water does not fall directly onto the grass or plants, but rather as a secondary act into patio stones or pavement, even if the water then streams into the lawn.
Horav Shlomo Miller's Shlit”a opinion is that in case of need, the same may apply even when the rain water on the grass has dried, since at this time of the year, in northern latitudes people are not that much concerned with watering the lawn that has recently been rained on.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 10/21/2016 3:32 PM |
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# 1178 Good Gifts To Mankind?
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Q. There is a idea in chazal "soney matanos yichey." What exactly do chazal mean that one should avoid receiving presents. Should one not not want birthday presents, or if one gives someone a present as hakaras hatov for something you did for them, should one reject it? Also, a chosson or kallah who recieve presents from their new mishpacha (chosson watch....) is that not a good minhag? Thank you!
A. There are a number of reasons why our Sages thought that the one who hates gifts shall live (Mishlei 15: 27. See Talmud Megila 28a, Sota 47a , Kidushin 59a, Baba Basra 13b, Chulin 44b).
Both Rambam (Zechia Umatana 12: 17) and Shulchan Aruch (C.M. 249: 5) opine that refusing presents demonstrates bitachon and trust in Hashem's chesed and not in men.
Rashi comments on the verse in Mishlei, that “if he hates gifts, all the more so will he hate theft.” Rabbenu Yonah (Mishlei 16:27) writes similarly that “this disposition is a fence to distance coveting, and saves one from the pitfalls of flattery.”
Iyun Yaakov (Chulin ibid.) maintains that by not accepting gifts, one demonstrates concern for someone else’s assets. And since it says the one who shows compassion on others, heaven will have compassion on him, he thus increases his days. If he dedicates his time to Torah learning, he also reveals that his learning is done “lishma,” and not for ulterior reasons.
S’ma (Choshen Mishpat 249: 4) averts that receiving a gift will stop the receiver from rebuking and reprimanding the giver when he is doing wrong.
The Talmud (Berachos 10b) teaches: “One who wishes to derive benefit should do so like Elisha; one who wishes to refrain from deriving benefit should refrain as Shmuel.” Commenting on the first half of the Talmudic teaching, Rashi explains that there is no prohibition in receiving gifts: “One who wishes to derive benefit from others should do so, and there is no prohibition in this matter.” (However, Maharsha interprets that even somebody who wishes to derive benefit from others, should only do so as Elisha, who only derived benefit as a guest while journeying).
Horav Shlomo Miller's Shlit'a opinion is that often declining a gift when it is customary to accept, as in the cases you describe could be very insulting. Common sense should guide one's refusal or acceptance. When in doubt you should consult with a competent spiritual guide.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller's Shlit”a
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Posted 10/19/2016 3:52 PM |
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# 1177 Am Haaretz Misinterprets
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Q. Is a person considered a kofer (non-believer and thus makes yain nesech), if he does not accept the following: that a reshus hayachid (private domain for the purpose of the prohibition of carrying object on Shabbos) can be created by invisible walls via gud asik machitza (a partial partition that can be considered as a virtual full partition) and punishable by the death penalty if he does hachnasa (transgresses the biblical prohibition)?
A. Horav Shlomo Miller's Shlit'a opinion is that you are more likely dealing with an uneducated am haaretz, that doesn't know the intricacies and complexities of the halachos of Shabbos. One should make an effort to teach them to him. It is quite plausible that learning them will induce him to keep all the aspects of Shabbos properly. Since he does otherwise keep Shabbos and is only ignorant of some halachos, he is not a mumar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller's Shlit”a
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Posted 10/13/2016 9:37 PM |
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Important Numbers
