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#371 Protecting a Suka with a Screen
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Q. This year we had a tremendous plague of wasps in the suka, is it permitted to put a screen on top of the schach since it lets trough rain and light?
A. Horav Shlomo Miller's Shlit' opinion is that technically it would be possible to create a screen that would be permitted when intermingled with the schach. However in practice, existing commercial screen material may not comply with the Halacha requirements.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 10/4/2013 4:42 PM |
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#370 Birchas Hagomel for a Minor
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Q. Our son, who is not bar mitzvah yet was hit by a car, while on his scooter on way to school. B"H he was only bruised lightly and needed no medical attention. Does he have to say Hagomel? Who recites the brocho, he or I the father and he listens?
A. There are different opinions in the Poiskim in regards to reciting Birchas Hagomel by a minor.
1) He does not recite at all since he can not say "Lachayavim", as he is not yet liable for anything or it may entail disrespect to his father if he implies that he is the one liable (Mogen Avrohom 219: 1, quoting Maharam Mintz 14, Nitey Gavriel – Bar Mitzva 29: 1).
2) He can recite when if he is called for the Maftir Aliya (Ayn Eliezer 12, Nitey Gavriel – Bar Mitzva 29: 1).
3) He can recite the Brocho without the name of Hashem (Eishel Avrohom 219, Toras Chaim ibid. 1).
4) The child's father recites the Brocho (Peleh Yoetz in Chesed L'Alofim 219: 6, Mekor Chaim ibid.)
5) The father should not recite for his son (Sha'rei Efraim 4: 58, Nachlas Binyomin 58.)
6) The father can recite for his son the Brocho without the name of Hashem (Shulchan Gavo'a - end of O.H, Sharei Teshuva and Machazik Bracha 219: 1)
Horav Shlomo Miller's Shlit"a opinion is that the father may recite Hagomel without the name of Hashem or he may also recite Hodu Lashem (Psalms 107).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 9/4/2013 12:52 PM |
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#369 Buying Stock In Companies That Work On Shabbos
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Q. Is it a problem to own stock in Canadian Tire, Walmart or Sears etc.? The stores are open on Shabbos and Yom Tov - not exactly sure how that affects the stock itself.
A. Igrois Moishe (O.H. 4: 54) in a forty year old teshuvo written to Horav Shlomo Miller Shlit"a, permits buying the majority of the stock of a non- Jewish company that works on Shabbos, as all the decision making and managing in every level is done by the non-Jewish directors of the company at their own discretion. Also it will not be publicized who the owner of most of the stock is. Horav Miller added that although halochowise unnecessary, since the buyer is a strictly Hareidi person it is better he should buy less than half of the stock, to what the Igrois Moishe agreed. (See also teshuvo 51 on the same volume)
A similar opinion is to be found in Minchas Yitzchok (3: 1), alsoYalkut Yosef (S'char Shabbos p.129) where he then prohibits buying stock if it is a Jewish directed company albeit employing Gentile workers. (See ibid. note 17 for a source list for other similar teshuvos)
Horav Shlomo Miller Shlit"a also mentioned that the directors should be granted the right to be rewarded with a bonus consisting on a percentage of the yields of the company, to ensure that they are in truth working for their own benefit. That is today a common corporate practice.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/4/2013 12:49 PM |
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#368 Proper Stove Kashering
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Q. Can I kasher a treif oven that does not have self clean by turning it to 550 fahrenheit for an extended period of time? How about the electric stove burners?
Thank you
A…Horav Shlomo Miller Shlit"a indicated that to Kasher a non-kosher conventional oven you first have to clean it thoroughly using the adequate oven cleaner to remove all hardened baked on grease from crevices, grooves and door hinges. Steel wool or a scraper should be used to remove any remaining stubborn spots. After not using the oven for twenty-four hours, put it on bake for 45-60 minutes at the highest setting (usually 550°F). Continue by fully turning on the broiler for 25 minutes.
The electric coil burners burn up the treif residue on them routinely. The drip pans if they have enamel covering, should preferably be replaced.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 9/4/2013 12:45 PM |
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#367 Bracha on sushi
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Q. What is the bracha on sushi?
A. The popular kosher Sushi we most commonly consume consists of cooked vinegared rice sushi-meshi combined with other ingredients, usually raw or partially raw fish, as tuna or salmon or occasionally avocado or other vegetables as center fillings.
Contemporary Poiskim maintain different opinions as to what brocho we should recite.
Divrei Pinchos (Horav Pinchas Mayers, siman 22) rules the brocho to be Shehakol.
Horav Heinemann Shlit"a maintains that one should recite Mezonos on the rice, as well as the appropriate Brocho on the filling. The nori (the edible seaweed is secondary to the rice and other ingredients, and does not require a brocho (Rabbi Mordechai Frankel, Director - Star K Institue of Halacha).
A similar opinion is to be found on Din – Beis Hora'ah (dinonline.org): "If the fish is clearly recognizable, it a piece of fish should be separated from the mixture, and two berachos should be made – mezonos for the rice, and shehakol for the fish. However, if the fish cannot be clearly discerned, it is sufficient to recite mezonos on the mixture".
Quoted in the name of Horav Mandelbaum author of Vezos Habracha, is that the bracha should be dictated by the largest ingredient by volume, usually the rice which is Mezonos. (berachot.org).
Rabbi J. Blass (Rabbi of Neve Tzuf and Rosh Kollel "Ratzon Yehuda") also agrees to Mezonos" (Yeshiva.org)
The brocho of Mezonos is also mentioned in the name of Reb Simcha Bunim Cohen Shlit"a of Lakewood.(TLS, Feb 2010).
Horav Shlomo Miller's Shlit"a opinion is that the correct brocho is Shehakol.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 8/29/2013 2:43 PM |
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#366 Repeating a Posuk Multiple Times
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Q. I would like to clarify if it is permissible to recite a posuk with Hashem's name as often as one wishes (repeating the posuk with Hashem's name multiple times) not as a tefillah necessarily just as a i.e. reminder to someone or for an other purpose?
A. Horav Shlomo Miller's Shlit"a opinion is that you can repeat a posuk with Hashem's name multiple times as long as it is done in a respectful manner and does not create a Hefsek during Tefiloh or a similar situation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 8/29/2013 2:39 PM |
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#365 Briya, Birya or Berya?
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Q. What is the correct pronunciation of "briya" as in "it does not become annulled even in a thousand". Artscroll spells it as "briya", conversely the Mesivta and Veshinantam editions write the phonetics as; "birya", while many old-timers pronounce it as "berya", with a segol.
Which is correct?
A. Horav Shlomo Miller's Shlit'a opinion is that both spellings are correct, however the "berya" pronunciation, although it may be the most popular in certain circles, it is grammatically incorrect.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/29/2013 2:38 PM |
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#364 Esther Hamalko's Siblings
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Q. Did Esther have any brothers or sisters?
(You are asking why it matters) It matters because I found an interesting Gematria. In Ki Seitzei, where it says, Mishpat habechorah, equals exactly Esther or 661.
Why would that Gematria be the same for both phrases? Perhaps she was an only child.
A. After checking out the available sources in the Talmud, Midrash, Meforshim, etc., there seems to be no indication of Esther Hamalkah having or not any siblings. The Talmud (Megilah 13a) and Targum (2: 7) write that her father and mother perished immediately after she was conceived and was born correspondingly and did not have any more offspring.
It is important to mention that, even if she would have been the oldest daughter and had younger siblings, the Mishpat Habechorah or laws of the first born, would not apply to her.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/29/2013 2:35 PM |
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#363 Is Intention Essential in Social Mitzvos?
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Q. Since the Halacha is that you need kavanah or intention to comply with a Torah mitzvah and according to some even on a rabbinical mitzvah and since we do perform many mitzvoth during the day without even thinking, such as helping others, doing favors, supporting our families and even listening to Torah without any specific intention at all, would it not be a good idea if at the beginning of the day a person would declare that all such unintentional good deeds should be considered as being done Leshem Mitzvah? Would that help if you latter forget?
A. Horav Shlomo Miller Shlit'a pointed out that in regards to Kavanah in Mitzvos, there is a difference between the commandments Ben Adam Lamakom, or the ones that involve only complying with the will of Hashem and the ones that additionally benefit others or society too. On the former you need intention, on the latter, it is generally accepted that after the fact you comply with the Mitzvah even if performed without intention, as the benefit was done nonetheless.
The following Poiskim maintain a similar view; Ahavas Tzion , drush 10 in the name of his father the Noda B'eyehuda, Yabia Haomer Y.D. 6: 29, also Chida in Pesach Einaim in regards to Tzedakah and Ridbaz 3: 441. However, Bais Halevy drush1, disagrees in regards to Tzdakah and Binas Simcha p. 144 compiled an extensive list of Mitzvos Ben Adam Lechavero that he considers require Kavanah.
It is also important to note that the mindful intention has to be close to the fulfillment of the Mitzvah, as Mishna Berurah (60: 7) writes: "To intent before he begins". Piskey Teshuvos (ibid. 5) mentions that the amount of time before should not be longer than the span of Hesech Hadaas, or time enough for the mind to dwell on something else. (Once you begin doing the Mitzvah with proper intention you fulfill the obligation even if you were latter Masiach Daas, see Minchas Shlomo 1:1).
Therefore a declaration of intention at the beginning of the day may not result in great benefit. However, Horav Shlomo Miller Shlit'a suggests that it may serve as a reminder to later have proper Kavanah, as we carry on with the daily Mitzvos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 8/29/2013 2:32 PM |
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#362 Inducing Birth Close to Rosh Hashanah
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Q. A woman that is due to deliver her newborn son (as seen in ultrasound) this week Thursday. If she is late about a week (normal in her case), the doctor recommended inducing the birth. That would result in performing the Brith Milah on Rosh Hashanah. Is it permitted to induce her on the day the doctor suggest (Thursday) and have the Brith Milah on Rosh Hashanah, or should she postpone it (for Monday) or even induce earlier, so the brith takes place before or after Rosh Hashana?.
Thank you!!!
A. Horav Shlomo Miller's Shlit"a opinion is not to induce labor at all even after a week from due day, unless there is a serious medical need. (See also Igrois Moishe Y.D. 2: 74, Binyan Av 4:52, Psak of Harav Yitzchok Berkovits Shlit"a et. al. for similar rulings)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/23/2013 1:39 PM |
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#361 Making a hefsek between kidush and the seudah
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Q. If someone drinks grape juice for kiddush or eats challah instead of wine, what is the halacha about eating the se'udah or meal?
Do we have to eat the meal within 72 minutes of making the bracha or the kiddush?
A. Remoh (O.H. 273: 3) rules that after reciting Kiddush one should eat on site immediately Poiskim disagree as to what is considered immediate. Mogen Avrohom (ibid. 5), quoting Maharil maintains it is literally right away, while Ohr Letzion (2: 20: 24) maintains that less than one half an hour is still called immediate. They also disagree as to length of time that would constitute a hefsek or disconnection and require another Kiddush recitation. Maharika'sh (Erech Lechem 273) maintains that the span is seventy-two minutes or the common length of digestion. However Ginas Verodim (3:2) suggests that the duration of wine digestion may be shorter. Poiskim also try to explain why the lengthy recitation of the Hagada on the Seder night, is not a hefsek between the first Kidush cup and the seudah. Yalkut Yosef (Shabbos 4 p. 300) and others maintain that a wait that forms part or serves as preparation to the meal is not considered a Hefsek. Many Poiskim also mention as a determining factor the intention of the person at the time he was making Kidush (Shmiras Shabbos Kehilchoso 2: p. 174 et. al.).
Horav Shlomo Miller's Shlit"a opinion (as also other Poiskim) is that if one recites Kidush and drinks a Reviis of wine (a minimum of 86 c.c.) it would already be considered as reciting Kiddush in a Seudah. It is better to drink a Melo Lugmov or a cheek full of wine followed by a complete reviis. He added that the fact that Shulchan Aruch (O.H. 471: 1) rules that one should not drink wine on Erev Pesach from the beginning of the tenth hour (around 3.00 P.M.) as it may spoil the appetite, shows that it may take even three hours or more for the wine to fully digest. Therefore if you drink a full cup of wine (containing preferably a Melo Lugmov plus a Reviis) during Kidush, you may latter wash and eat your Seudah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/21/2013 4:40 PM |
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#360 Chicken Kapparot this year
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Q. Rabbi, it has been the custom of my family to do kapparot with a live chicken. This is a custom I have kept since moving to Toronto. This year however, with the demise of Chai Chicken, I am at a loss as to where and how to keep this custom. Is someone else going to provide this service?
A. Horav Shlomo Miller Shlit"a suggested you and maybe other friends who share the same predicament can acquire a live chicken (on a quick web search they average $10.00) and then take it to one of the Shochatim. He also ruled that if you change your Minhag to using fish or money, you do not have to make Hatoras Nedorim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/21/2013 4:34 PM |
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#359 Adopted children in non Orthodox homes
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Q. While being mekarev an older lady (& grandchild) who considers herself conservative, she disclosed that the mother of the grandchild was adopted. It is doubtful if the adopted mother was from a Jewish home. The grandmother who is caring for the child is currently sending the child to a Jewish albeit secular school but is considering public school. We are unsure if we should be discouraging this. Is the mother (who was adopted by a conservative family) halachikly Jewish, although she most likely was never consulted at bat mitzva if she wants to adopt such a lifestyle?
A. If the mother was adopted we should assume that she was born a Gentile unless otherwise proven (see Igros Moshe 2: 126). Since even if she underwent a conversion process during her adoption, it would have been, according to the information you provided, a contemporary conservative ceremony, commonly not recognized by normative Halacha, it would result in her child being also a Gentile. If a proper geyrus process for minors was followed, there is no need to confirm or accept Judaism for the converts when they reach adulthood, as long as they do not reject their conversion when they are so informed, it automatically takes effect.
Horav Shlomo Miller Shlit'a advised to double check with reliable witnesses or documentation the pertinent facts including the details of the conversion, if it ever took place. If the prior assessment is correct, there is no reason to send the child to a Jewish school, unless the grandmother indeed becomes a bona fide Baalas Teshuva and is willing to provide a proper Kosher home and lifestyle to go along with the appropriate conversion and Torah education for her grandchild.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/21/2013 4:30 PM |
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#358 Receiving financial benefits to move to Israel from non Jewish organizations
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Q. There are some religious Christians who are very supportive of Jews living in Israel, As such they offer financial benefits to move there. For example they will pay for ones lift to Israel. Is it permissible to accept money from them?
A. Shulchan Aruch (Y.D. 254: 1) rules that in principle, one should not accept tzedoko from a Gentile, (there are several exceptions to this halocho and each one should be valued on their own merit) the reasons given by the Poskim (ibid.) is that it causes desecration of Hashem's name or it creates misplaced mitzvohs (Baba Basrah 10b, quoting Yeshayahu 27: 11: "When its branches dry out"). Based on those tenets, Horav Shlomo Miller's Shlit"a opinion is that even if there are no strings attached to the bequest, one should avoid receiving their help when settling in Israel.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/16/2013 2:36 PM |
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#357 Calculating Maaser on a mortgage
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Q. If a property is purchased & leases it to pay off a mortgage is the rental money subject to masser if there is no profit left over after expenses such as taxes, interest & paying off the loan?
What if the mortgage is part of a business transaction (with a heter iske) with another yid? How does the borrower and the lender calculate masser?
A. When paying off a mortgage the principal part of the payments, as opposed to the interest, is income as you are paying off the loan, and therefore subject to Maaser.
When borrowing using a Heter Isko, the same applies for the borrower. The lender pays Maaser from the interest (permitted by the Isko agreement) he is collecting.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/16/2013 2:28 PM |
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#356 Life support for the terminally ill
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Q. My elderly mother is extremely ill and has all kind of medical complications; she is now in an ICU. We told the doctors to do everything possible to extend her life even though she suffers greatly. She herself has given instructions to resuscitate if necessary. What do we do if it comes to connecting to life support equipment such as a respirator?
A. Igrois Moishe (C.M. 2:73:1) and Horav Shlomo Zalman Auerbach Zt"l (Minchas Shlomo 1:91:24, quoted in Nishmas Avrohom Y.D. 339:4) permit in certain circumstances the withholding of extraordinary procedures from a seriously ill patient who is suffering greatly and has no hope of cure. The latter (ibid.) distinguishes between treatments which fulfill a person's basic needs or are accepted as routine, and treatments which are not considered routine. For example, Halacha forbids withholding oxygen or nutrition from a patient who is suffering from cancer, which has spread throughout the body and is near death, even though the patient is experiencing great pain and is suffering terribly. If he is diabetic, one may not withhold insulin from him with the intention that he dies sooner. One may not withhold blood or antibiotics that are necessary for his care. One may not withhold these treatments even if the intention in doing so is not to hasten the patient's death. On the other hand, we are not obligated to administer non-routine and painful treatments, which serve only to lengthen life and do not cure the fundamental problem. This especially applies if the patient objects to such treatment because of the suffering he would be forced to endure as a result.
Horav Shlomo Miller"s Shlit"a opinion is that for a terminally ill patient that experiences great suffering, connecting him to life support such as a respirator is seen as an extraordinary procedure. However, situations differ and constantly change, occasionally for the better, so a competent Rabbi familiar with the case and the attending medical team should be consulted. Care is of the essence when indicating to the assisting doctors that no respirator should be employed, as they may regard this instruction as an invitation to cease the obligatory basic routine needs of the patient mentioned above. Horav Miller Shlit'a also advised that this instruction should wait until requested by the medical staff.
Rabbi a. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/9/2013 3:18 PM |
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#355 Prison discharge during Yom Tov
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Q. If someone has a release date from jail which will fall on Yom Tov, what does the person have to do when the government will not change the date? The only way to leave the institution is by bus. Does the frum Yid have a choice?
Sincerely,
Concerned Prisoner
A. Horav Shlomo Miller Shlit"a suggested that he should be released to the custody or care of the Jewish chaplain of the facility, after the chaplain explains to the relevant authorities the need for this special discharge.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/9/2013 3:15 PM |
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#354 Blowing the Shofar, without a Minyan
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Q. In our small weekday minyan we have a problem getting someone to blow the Shofar daily…
If we could not make minyan on that day, do we still blow the shofar?
A. Whether Tekias Shofor during Elul requires a Minyan or no, would depend on the reason we blow. Tzitz Eliezer (12:48) writes that according to the motive of not forgetting the day when Moshe Rabeinu went up to Mount Sinai, this blowing may have been instituted only for a congregation. He also argues that even if the reason is the awakening before Rosh Hashono for performing Teshuvo, it may still require a Minyan, since a communal stirring is more effective than an individual one. However, Siach Yitzchok (264), Nitei Gavriel (Rosh Hashono 4:9) and others, rule that even a yochid (individual) who davens on his own, if he has a Shoifor should blow.
Horav Shlomo Miller Shlit"a agrees with this last opinion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/9/2013 3:08 PM |
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#353 Blowing Shofar by Mincha during Elul
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Q. In our small weekday minyan we have a problem getting someone to blow the Shofar daily…
If we could not find someone in the morning can we blow by mincha?
A. When the Tzibur did not blow the Shofar after Shacharis, Igrois Moshe (O.H. 4: 21: 5) rules they can blow after Mincha, since the Remoh (O.H. 581: 1) writes that there are places where the custom is to blow in the evening every day (See also Nitei Gavriel- Rosh Hashono p.55).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/9/2013 2:53 PM |
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#352 A minor blowing Shofar during Elul
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Q. Dear Rabbi, In our small weekday minyan we have a problem getting someone to blow the Shofar daily. Can a youngster who is not bar mitzvah blow for us?
A. Nitey Gavriel (Rosh Hashono 4: 8) writes that if no other Baal Tokea is available to blow the Shofar during Elul, even a minor who is not Bar Mitzah yet, can be asked. However on the onset, a Koton should not blow the Shofar as it is not befitting for the honor of the congregation.
Mekadesh Yisroel (Yomim Noroim p.44) depends this Shaileh on the reason for blowing Shofar during Elul, if it is for awakening the listeners to do Teshuvo and a minor may not be as stirring and as effective as an adult. Other reasons mentioned apply even when a minor blows. (See also Meagel Hashana p.37 and Shevet Hakehossi 1:185).
Horav Shlomo Miller's Shlit"a opinion is that he can blow when no adult is available.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 8/9/2013 1:56 PM |
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Important Numbers
