Q. Is it correct to use a commercial wick that comes covered with a wax coating even if you use olive oil, since the mitzvah is done at the moment of kindling, and you are using then wax, not oil?
If you use a decorative jar for storing the olive oil but it has no covering, and it stays uncovered overnight, can you still use the oil?
A. Halacha does follow the opinion that the mitzva is done at the time of the kindling (Shulchan Aruch 673: 2.) Nitey Gavriel (Chanuka 18: 8 n. 16) recommends therefore to pour some oil on the wick before lighting it, since the fuel for the flame at the beginning, is the wax coating on the wick, and only later does the oil start to burn.. However many Poskim deem the above unnecessary since they consider the whole process as one single act of kindling. (Halichos Shlomo Moadim 2: p. 285: n. 15, Avnei Yoshfe 6:103:8, Horav Chaim Kanievesky Shlita quoted in Doleh U’mashke page 237, and the opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Elyashiv zt”l (quoted ibid. n. 633,)
Horav Shlomo Miller's Shlit'a opinion is similar.
The second question has been addressed already in this forum in question 682 qu0ted bellow.
Can you use oil for Chanuka lighting that was left uncovered overnight?
Horav Shlomo Miller's Shlit'a opinion is that it is permitted for a number of reasons. Firstly Poskim disagree whether in our days we should discard certain liquids that were left uncovered or Mashkim Megulim. The main reason for their prohibition is the possibility of their contamination by poisonous snakes (Avoda Zara 30a, Chulin 9b) and since that rarely occurs in our populated cities, we are lenient (Shulchan Aruch Y.D. 116:1, Mishna Berura 160: 23.) However, some Poskim do remain stringent (Pri Chodosh and Pri Toar, quoted by Birkei Yosef and Aruch ha-Shulchan Y.D. 116:1.) It is important to know that when Mashkim Megulim are prohibited they are even when left uncovered and unsupervised for a short time, not only overnight.
Poskim also differ if prohibited or non-kosher oil can be used for Chanuka lights and many are lenient (Sdei Chemed – M. Chanuka 14, Kaf Hachaim 673: 11, Beis Shlomo O.H. 10: 108).
However the main reason that oil left uncovered is undoubtedly permitted is that there is no Mashkim Megulim issue on oil, since snakes don't drink from it (Chulin 49b, Bais Yosef Y.D. 116, Yemei Chanuka p. 71)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Shalom
Q. I have a chavrusa every Thursday evening at 5:30 PM.
Next week, is it better to cancel the chavrusa in order to light the menorah at the ideal zman? Rescheduling isn't possible.
Thank you
A. As you are aware Poskim maintain different opinions as to what is the correct time for lighting the menorah. Shulchan Aruch (O.H. 672: 1) and Tur (ibid.) rule that the right time is after the stars appear, at the end of the shekiah. Other opine that the proper time is at the beginning of the shekiah (Biur Halacha Ibid.,Mor U'ketziah ibid., Sidur Sheloh et. al.) Different times such as; 10, 15, 18, 20, 25 minutes after the shekiah are mentioned by various Poskim (see Nitey Gavriel – Chanuka 3: 2.)
Horav Shlomo Miller's Shlit'a opinion is that on this year's Chanuka, when the shekiah is around 4.41 pm, you can correctly light at 5.00 pm, and then tend to your shiur.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. I'm an ovel for my father, can I take my children (My wife is taking care of the small ones) to a Chanuka party where there will be games and activities for them?
Can I take them to a water park in Niagara during their Chanuka break?
A. Poskim (Maharam Mintz 86, Darkey Moishe, Shiurei Knesses Hagedola 371) permit a Rabbi to officiate in a wedding during avelus, as well as a music teacher to teach then (Mishmeres Sholom 20;19, Eishel Avrohom 551:10.) since they do not intent or partake in the joy.
Horav Shlomo Miller,s Shlit'a opinion is that if your purpose and intention is just to take care of the children and it is basically a task and a chore that you are performing for their benefit and enjoyment, it is permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. I'm planing to invest the capital obtained (from a property that I inherited from my parents – see last question) and live of the interests. The amount to be received monthly is small and barely covers my needs. Do I still have to give maser?
A. Poskim disagree if someone in monetary constraints is exempt from donating ma’aser. Some rule strictly and require ma’aser even of the poor unless they can't even purchase bread and water. The lenient maintain that if one has to rely upon others to satisfy basic needs, and has no extras or luxuries, then he need not give maaser. See Teshuvos V’Hanhagos 1:560, Kuntres Kol Torah Choberes 39 quoting Horav Shlomo Zalmen Auerbauch Zt”l.
However, the Talmud (Gitin 7a,b) maintains that the poor should also give tzedaka (which is a separate mitzva from m’aaser,) as Rav Yosef says; the destitute will be rewarded for giving charity and will cease being poor.
When someone accepted giving ma’aser as a neder, even if he has a difficult time with parnosso, he still is obligated to keep his promise (Tzedaka Umishpat 5: 20, see also Chasam Sofer C.M. 120 that Ya’Akov Avinu took on as a neder to give ma’aser even in need)
Minchas Yitzchok (6: 101) quoting Tashbatz recommends separating the tithe, and using some of it for his family needs.
Horav Shlomo Miller's Shlit'a opinion is that you should give as much as you can afford.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. I have a property that I inherited from my parents, it is my sole source of financial support (I’m a single woman, non-employed by health reasons) Due to family issues I’m forced to sell this property at at a loss (less than the true value of the property.) Do I have to give maser (10%) of the sale money obtained? (I always gave maser from monies I earned.)
A. There are different opinions in regards to the origin of giving tithes from monies earned. Rambam (H. Melochim 9: 1) maintains that it was instituted by Yitzchak Avinu. While Ba’al Haturim (Vayetze 28: 22) asserts that Yaakov Avinu originated ma’aser kesafim (tithes given from money earned). Horav Shternbuch Shlit’a in Hochma Vedaas (ibid.) explains that Ya’akov added ma’aser given from capital obtained from an inheritance or received as a gift.
Poskim also disagree if there is a Biblical or a Rabbinical obligation to give ma’aser from monies earned or if it is only a minhag and no obligation at all (Bach Y.D. 249, Sh’vus Yaakov 2:85, Chavos Yoir 224, et. al.)
Horav Shlomo Miller’s Shlit”a opinion is that if someone always gives ma’aser kesofim he has to give also from a yerusha. However, if one finds himself in monetary constraints he would be exempt. (See next question.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Hi Rabbi Bartfeld,
Hope all is well. A few questions:
1) What is the beracha on chocolate that has wafer in it (like Klil or Kit Kat) is it mezonos or shehakol?
A. 1) The general rule in brochos is that whenever there is an ikar or primary food, and with it a tofel or subordinate food, we make the blessing on the ikar and exempt the tofel (Brochos 44a, Shulchan Aruch O.H. 212:1.)
Most often when mezonos is eaten together with another food, we consider it to be primary and the other only as an enhancer. (Mishna Berura ibid. 6)
Horav Shlomo Miller’s Shlit’a opinion is that on chocolate bars that contain a layer of mezonos, like a wafer either on the inside or as a significant cover on the outside, a single mezonos brocho is recited.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
A few questions:
2) Also (what is the beracha) on ice cream and cookies (cookies mixed in ice cream)?
Thank you
A. 2) On ice cream that contains pieces of cookies and other toppings such as fruits or nuts, it depends how significant these mezonos are. If they are only added to enhance the flavor of the ice cream and the ice cream is the main food intended to be consumed, they became secondary. However, some Poskim (Vesen Brocho 4: B: 3) rule that since mezonos products are important, they maintain their brocho and you recite two blessings (mezonos first)
Horav Shlomo Miller’s Shlit”a opinion is that it is better to recite first a brocho on separate mezonos food not mixed in the ice cream, followed by a shehakol on the ice cream, since the ice cream is the intended food.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
Q. Hi, my name is ... I am 18 years old living in Brantford, Ontario I still live with me parents. I've been studying and studying about Judaism for over a year now and I do know the entire Hebrew alphabet. I want to become Jewish and I very much need help. I'm not sure all the steps and I would like to talk to an orthodox rabbi about their thoughts on this and how they can help me. I know you must be very busy but thank you or taking your time to read this letter.
A. Dear ...
To be able to advise you better, could you kindly provide a bit more information.
Was or is anyone of your ancestors Jewish? What exactly attracted you to study about Judaism?
Are you in contact with a rabbi or synagogue already?
Thanks
Q. From the research I have done and asking my parents of any known Jewish relative I have come up empty handed. What attracted me to study Judaism is that I came in contact with a friend who I later found out was Jewish. I didn't really understand what the Jewish religion was about so I did lots of studying and asked him to help me out and teach some things along the way. Once I started reading all the wonderful traditions and the respect I knew I needed this is my life. And when I decided that I wanted to convert and all the life changes I was going to have to make it made me feel so happy and at peace. I am not I contact with anyone right now for I have tried to email some people but I haven't gotten far. I'm still living with my parents and I have not gone anywhere cause I'm not sure where to go. How to talk or how to dress. I very much hope you can help me thank you so much again for replying to me.
A. Horav Shlomo Miller Shlit”a advised that you should meantime continue you reading education and became well acquainted with the requirements and meaning of Orthodox Judaism. He also suggested that you should first try for a while to be a good Noachide, learning and observing the seven mitzvos, emuna and prayer etc. Then you should reassess and reevaluate if this new and difficult way of life is really for you. The Ideal person to guide you in your quest is an expert in Noachide religion; Rabbi Michael Skobac (emes@bellnet.ca)
Best wishes.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. Re- questions 935 – 938. How can you have a conversion on an already married to each other couple and then do the wedding the same day, do you not require 3 months of separation to establish if a child was conceived from Jewish parents bekdusha or not?
How about having the seven days of separation for “Dam Chimud” required when a choson proposes marriage?
A. The Talmud (Yebamos: 42a) requires indeed a three month separation for a couple when they convert in order to separate between the offspring conceived in kedusha or not, and so rules Rambam (H. Geirushin 11: 21.)
However, Dagul Mervava (Y.D. 269: 9) permits when the already married couple are aged and she cannot anymore conceive. Igrois Moshe (E. H. 2: 4) expresses further leniency if the geyores is menstruating, since today it is a common sign of not being pregnant. He does not require the three month separation if that involves the hardship of leaving home. On the contrary, he recommends accelerating the conversion so not to delay mitzvois.
Horav Shlomo Miller’s Shlit’a opinion is similar when in need,but recommends this days to take an easy and available pregnancy test. The seven day separation due to “dam chimud” (A discharge caused by the excitement of the impending new marriage making the woman a Nidah,)is also unnecessary since they are living already together.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q.
My
family uses raw parsley for karpas. Is the brachah on raw parsley
still adama today or perhaps today it is noteaten
raw and the bracha is shehakol, and I should use something else for
karpas? (I know pesach is far away, but if I wait until the last
minute I'll forget to ask) thank you
A. Although any food that
you recite the Ha’adamah blessing on it and is not suitable for
maror, is in principle fit for karpas use, the Arizal (Shaar
Hakavonos – Pesach, drush 6) exhorts the use of the vegetable named
Karpas, to maintain the importance and meaning of the minhagim
instituted by our sages. (see also Kaf Hachaim 473: 49, Haggada
Moadim Uzmanim p. 46.)
Rashi
(Sukkah
39b) says that Karpas could be translated as cress (Artscroll
translation) which is similar to parsley. However, he heard (from his
rabbis) that Karpas is translated as Apio. Rashi seems to prefer the
first interpretation. Yerushalmi (Shviis 9:1) and many Poskim (Mogen
Avrohom 473: 4 et. al.) also mention the name “petrosilia,”
(Petrishke or petrushil in Yidish) which is parsley (perejil in
Spanish)
However, Chasam Sofer 132
quoting his teacher Rabbi Nosson Adler asserts that the Apio
vegetable quoted by Rashi, is celery (corresponds to the modern
Spanish translation.) An anecdote relates that the Chasam Sofer in
year 5545 spent an early Pesach with his Rebbi in Vienna, that year
the rivers and ground were still frozen. He paid an exorbitant price
for some very hard to find greenhouse grown celery leafs. (Moriah.
Shvat 5750: p. 227 – An acronym quoted in his name for Apio is E-l
Poel Yeshuos Ato)
Machazit HaShekel (473:4) in
name of medical books, and Beis Sheorim 213 concur that Karpas is
celery. Halichos Shlomo writes that Rav Shlomo Zalman Auerbach when
he was younger ate celery and in his later years had cucumber as
Karpas.
Jastrow and modern Hebrew
dictionaries translate Karpas as parsley, some mention also celery
In
regards to the brocho on parsley, Poskim disagree. Halachos of
Brochos (p. 66) maintains that when eaten with other foods, since
parsley is used to enhance them, it does not require its own bracha.
Other Poskim mention Shehakol since it is not usually eaten raw by
itself (see Mogen Avraham ibid.)
Poskim
warn extensively on eating raw parsley as it is usually infested with
small insects. Avnei Yoshfe ( 7:65: 1) addresses the question of what
brocho one recites on Karpas or Maror grown hydroponically
in
greenhouses to keep the produce insect free.
Horav
Shlomo Miller’s Shlit’a opinion is that if indeed the parsley
leafs were thoroughly cleaned, inspected and .found
insect free, one can use them for Karpas and recite Ha'adama
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q. We are supposed to trust and have bitachon in Hashem that things will turn out good and not overdo our hishtadlus (efforts). Yet at the same time if someone approaches us for help, we can’t turn them down and tell them Hashem will help you and have faith in Him. Rather we have to do everything possible to help the needy. How then can we ever have a situation of true bitachon, and not do unnecessary hishtadlus, if we always have people that depend on us such as family and we have to do as much as we can for them? Are our own dependants less important than strangers?
A. Bitachon, trust and faith in Hashem does not imply that things will turn out necessarily good, or at least not in what we consider good. It means that the results would be good in the eyes of Hashem which ultimately would be the best for us.
Horav Shlomo Miller's Shlit'a opinion is that your question is complex and requires a more ample space than the one provided in this forum. He suggested first to become familiar with the principles involved and explained in many Musar and Hashkafa seforim, such as Emuna and Bitachon written by the Chazon Ish.
He also mentioned that in regards to close family members such as one's spouse and children, you also have to consider the liabilities and obligations accepted at the time of marriage, that cannot be absolved by one's call for bitachon in Hashem.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I was attending a levaya and before they covered the aron with earth, someone approached the kever and threw some coins into the kever. The Rabbi, maybe did not notice, and did nothing. Is that not a goyshe minhag?
Should we have made an issue and have the coins taken out ?
A. Placing coins on the mouth or the eyes of the deceased would normally be understood as a pagan tradition known as Charon's obol. Greek and Latin sources label the coin as an obol and explain that it is as a payment or bribe to Charon, the ferryman who conveys souls across the river that divides the world of the living from the world of the dead. (Wikipedia)
However we do find something similar in Maavar Yabok (Sifsei Tzedek 7: p. 57) that those who make hakofos around the kever before the burial, would place pieces of coins, silver and copper, representing the three parts of the neshama of the deceased, and then give them to the poor.
Gesher Hachaim (1: p. 135) quotes a similar minhag of placing seven coins or pieces of them on the abdomen of the deceased and then throwing them aside and away from the body, while reciting the posuk (Bereshis 25: 6) “Ulivnei Hapilagshim Ash er Leavrohom. (And to the sons of Abraham's concubines, Abraham gave gifts, and he sent them away from his son.)” Shulchan Gavoha (Y.D. 3: 368: 5) quotes the tradition of the Saloniki Kehila, to throw four copper coins to the four cardinal points and away from the departed, as if giving to the spirits that may have been created by him their inheritance. This is done to avoid those spirits following the deceased to the Olam Habah to collect their share.
Minhagei Yisroel (p. 62, 63) also quotes different Sephardic traditions in regards to coins.
Horav Shlomo Miller’s Shlit’a opinion is that people should follow the established traditions of their ancestors and their communities. It would be improper for an attending individual to pursue his own minhag on others, that may not maintain that tradition. However, if it did happen, then embarrassing someone publicly or creating a turmoil and uproar at a levaya should in principle be avoided.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. (A prior already married couple [to each other] that is now converting and going to the chupa on the same day as the tevila.)Do their children attend the chupa?
A. In question 693 on this forum we wrote; “It is customary that children from prior marriages do not attend the Chupa. (Nitey Gavriel 51: 9) Some quote in the name of Horav Eliashuv zt"l that it is out of respect to the divorced or deceased parent.”
Horav Shlomo Miller's Shlit'a opinion is that this does obviously not apply to a prior married (to each other) couple with children, that now converted and is getting married.
(See also Talmud Sota 12a that Aharon and Miriam danced at the chupa of their parents when they remarried.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. Does in the above case (A prior already married couple [to each other] that is now converting and going to the chupa on the same day as the tevila) the Giyores kallah wear white since she is like newborn? Is there a Badekn ceremony? Does she make the seven hakofos under the chupa?
A. In question 692 on this forum we wrote in regards to differences between the minhogim and traditions of a first and a subsequent marriage ceremony; “There are different traditions as to the wedding dress of the bride. Horav Shlomo Miller indicated that she could dress in white, but not with the prominence, length and extent accustomed in a first wedding. The Chosson wears a Kit'l if that is his family tradition. (Nitey Gavriel ibid. 9, see also Hanisuin Kehilchoson 17: 20.)
There are also different traditions in regards to the Badeken or the chosson covering the bride with a veil ceremony. Some avoid it altogether, it is done by others such as the accompanying women doing it instead, or it is done by the chosson under the chupah. (ibid.19.)
Horav Shlomo Miller's Shlit'a opinion is that the same would apply to a prior married (to each other) couple that now converted and is getting married. There is also no need for the seven hakafos under the chupa.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. In the above case, (A prior already married couple [to each other] that is now converting and going to the chupa on the same day as the tevila), If she made a hefsek does she have to keep full seven tahara days, or since by converting she is like a newborn?
A. Horav Shlomo Miller's Shlit'a opinion is that since niddah impurity laws do not apply to Gentiles, as long as she made a hefsek before immersing for the gerus tevilah, she would be permitted to her husband with that single gerus tevilah. (See also Igrois Moshe E. H. 2: 4)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q.A prior already married couple (to each other) that is now converting and going to the chupa on the same day as the tevila, can they use the newly adopted Hebrew names in the kesuba?
A. Remo (E.H. 120: 3) rules in regards to a get, that there is a requirement of thirty days for the establishment of a new name. (See also Shulachan Aruch C.M. 49: 3.) This requirement is essential and it invalidates the Kesuva. (Tshuvas Horosh 15: 4, see also Igrois Moshe E.H. 4 in regards to last minute changes on names due to similarity in the names of the families of the chosson and kallah, Nitey Gavriel – Nissuin 28: 4))
Horav Shlomo Miller's Shlit'a opinion is that in this particular case the fact that the newly converted couple was given a new name at the conversion ceremony and the name was recorded in the Geirus document suffices, even if that happened earlier in the same day.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Q. I have attended simchas and parlor meetings in houses where the host claims it is all done under COR supervision and found that they serve Baileys or Kahlua liquor. Are those liquors under COR hechser?
A. We forwarded your question to Rabbi Tzvi Heber, Director of Community Kosher – COR
The following is his reply.
“Thank you for your question.
Bailey’s Irish Cream is not allowed at COR certified events. Kahlua is allowed only if it is bottled in Mexico (if it states “product of Mexico” it is not allowed). Furthermore, COR does not allow the use of previously opened whiskey bottles or even whiskey bottles that were purchased prior to the most recent Pesach unless they were sold by a COR Rabbi.
Please be aware that it is common for people and organizations to order food from a COR caterer into their home and use a waiter to serve it. Alternatively, they may ask a COR caterer to cater an unsupervised event. This is done in situations where a mashgiach is not a possible option; for example, where they want to use their personal own dishes or their own whiskey. More information about unsupervised events can be found in an article called “Unsupervised is Uncertain” on our website at http://cor.ca/view/537/when_it_comes_to_kosher_affairs_unsupervised_is_uncertain.html
If you require any more information, please feel free to call me.
Best regards,
Tsvi Heber”
A similar opinion is to be found in the Star K list.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
Q. Is there a source for the minhag that some people have to give a seuda or a tikun after the unveiling of the matzeiva?
A. Although some, mainly followers of Chasidic traditions do occasionally offer tikun on the day of Hakomas Hamatzeva, it is a most uncommon minhag, not mentioned by Poskim. Horav Shlomo Miller Shlit'a mentioned that he was unfamiliar with this minhag and so were six other Rabbonim in the city.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
Q. Do you light candles next to the Matzeva when you do the unveiling?
A. Torah Lishma, (520) Nitey Gavriel (Avelus 2: 67; 3) et. al. mention that it is correct to light candles on or close to the matzeva and one should say before lighting that this is done in honour of the neshomo of the deceased quoting the name. Some matzeivos have a built in receptacle with a small door to prevent the wind from extinguishing the lights. Others bring closed metal lamps that they place close to the stone.
Horav Shlomo Miller's Shlit'a opinion is that one should follow his tradition and the established custom of that section of the Beis Olam.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Q.
What is the reason for placing small stones on the matzeiva after
the unveiling ceremony? If you can't find any stones, is it permitted
to take some from another kever or is that stealing?
A.
The S'hloh, (Rosh Hashana) Eliahu Rabba (224: 7). Be'er Heitev (O.H.
ibid. 8) mention the tradition and explain that the reason is
honouring the niftar by leaving a mark that shows one visited the
kever. They also mention that even leaving some grass leaves is
acceptable.
Horav
Shlomo Miller's Shlit'a opinion is that even if one may not
transgress the prohibition of stealing by removing a small stone left
on another matzeiva, as the one who placed it there may not have had
the intention of acquiring it when he pick it up and he is also
leaving it in a place that is open and hefker, it is still improper
to do so.
Rabbi
A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
Important Numbers
