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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#456 Esrog and Olives, Part II
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Q. In regards to the recent teshuvo #451 on the brocho recited on the peel of an esrog that was turned into some kind of jam. It isn't clear from the answer what brocho you recite on the jam.
Also on # 452 I have two doubts Does Rav Shlomo Miller Shlit"a response apply to other foods that contribute to forgetfulness of Torah? When you mentioned that "roggil" could be even less that 30 days, do you mean he eats olives once every 40 days or 20 days?
A. Horav Shlomo Miller's Shlit"a opinion is that if you can still recognize in the jam the pieces of esrog peel you can recite Hoetz, otherwise the brocho is Shehakol.
On the last question; the Poiskim that maintain that "roggil" is thirty days, it means that if you eat olives more than thirty days apart, you are not considered "roggil" or a regular eater and there is no issue. If you eat them more often on intervals less than thirty days apart, there could be a question. Horav Shlomo maintains that eating them at shorter intervals apart than thirty days may still not make you a regular user and thus you would be permitted. He did not specify, how much less than thirty days.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 1/23/2014 2:06 PM |
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#455 Should I Recite Shecheheyanu on a Esrog?
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Q. If you eat the shell of an esrog on tu bishvat, do you have to make sheheyanu?
A. Mishna Berura (225: 16) writes that you do not recite Sheheheyonu on eating an esrog as it does not change from year to year even during the winter months, since it survives in its tree from year to year. A similar ruling is found in Be'er Heitev (ibid. 11) in the name of Shaar Efraim.
Poiskim mention another reason not to recite this brocho since it was already said at the time the mitzvah of lulav and esrog was observed during Sukos. Following the Halacha that when the brocho of Shehecheyonu was recited at the time the fruit was first seen, it does not have to be repeated later when it is eaten the first time (Hoelef Lecho Shlomo O.H. 92).
A third reason not to recite Shehecheyonu cited in Eishel Avrohom (225) is that once the esrog has been sweetened and preserved, you can hardly recognize that it is a new fruit and the taste would not change from year to year.
However, Divrey Sofrim (23) and Eitz Chaim (Sukka p. 352) mention that it was the tradition of the sages of Yerushalaim to recite Shehecheyonu.
Ben Ish Chay (p. Reeh, first year) mentions that it was a Yerushalmi custom to eat on Rosh Hashana an esrog and recite Shehecheyanu, but not in Tu Bishvat.
Horav Shlomo Miller's Shlit"a opinion is that you don't recite Shehecheyonu on a esrog.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/15/2014 4:49 PM |
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#454 The Order of Eating Fruits
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Q. Do you have to eat the fruits on the order of the pasuk or is it enough just to make the bracha on the olives or whatever else is first?
A. Horav Shlomo Miller's Shlit"a opinion is that the order implied in the posuk is only for the purpose of providing priority to the fruit we are going to recite the brocho on and eat first. Once the brocho has been recited the order of eating the remaining fruits is inconsequential.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/15/2014 4:46 PM |
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#453 Fruits from Israel on Tu Bishvat
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Q. Is it very important to eat fruits of Eretz Yisrael on Tu Bishvat, since you have to separate truma umaaser, and not everyone is familiar to do it correctly?
A. The tradition to eat tree fruits in Tu Bishvat is mentioned in many Poiskim in (O.H. 131), however there is generally no special mention of a requirement to eat fruits from Eretz Yisroel, although some of the Sifrei Chasidus do mentioned it. Sdey Yaar (quoted in Koveitz Maamorim p. 28) mentions that the custom may originate from the fact that Tu Bishvat is the cut-off date in the Jewish calendar for calculating the age of a fruit-bearing tree, and it depends on when most of the rains of the year have already elapsed in Eretz Yisroel. (Rosh Hashono 14a). Peroisecho Metukim narrates how in many Chasidic kehilos they made a special effort to obtain fruits grown in Israel. Nitey Gavriel (Purim 5 note 6) quotes extensive sources of different Chasidic dynasties and their vehement pursue on Tu Bishvat for fruits from Eretz Yisroel. (See Tur O.H. 208 and Bach ibid. in regards to the holiness of those fruits today and Talmud Sotah 14b in regards to Moshe Rabbenu wanting to eat from Eretz Yisroel fruits)
Horav Shlomo Miller's Shlit'a opinion is that you do not have to acquire Israeli fruits for observing the Tu Bishvat traditions, especially if it involves questionable Halachic issues.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 1/15/2014 4:45 PM |
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#452 Should We Eat Olives?
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Q. Is there a problem eating olives since they are supposed to make you forget?
A. Talmud (Horayos 13b) teaches that five things cause forgetting the Torah one has learned; one of them is eating olives regularly.
Poiskim differ whether this is an actual prohibition (Divrei Malkiel 4: 1, Hisorerus Teshuvo 367, Lehoros Nossan 1: 59. See Piskey Teshuvos 170: 18) or if it is only good advice and a recommendation (Yabia Omer Y.D. 3: 8 :4, Sefer Hazikaron – Siach Hassode, introd.)
Many Poiskim opine that the Talmud is only referring to raw or fresh olives not the ones that have been pickled or salted (Mor Uk'tzio 170, Kaf Hachaim 157: 27 et. al.) Others maintain that adding olive oil (which is beneficial for memory) to the olives, removes their detrimental effect (Shalmas Chaim 501), However, Sefer Hazikaron (11) disagrees. How much oil should be added? Halichos Shlomo (Tefiloh 2, note 103) mentions even a very small amount others disagree. Some suggest immersing them in olive oil (Shemiras Hanefesh, notes), others sustain that it does not help (Oisrei Laggefen p. 347)
What exactly qualifies as being "roggil" or regular is also in dispute. Sefer Hazikaron (p. 10) maintains that even eating olives once in thirty days meets the criteria, (as in Brochos 40a – on eating lentils). Others (Vein Lomo Michshol p. 345) argue that "roggil" is every day (as in Brochos 6b – on attending shul). Maim Chaim (O.H. 190) rules that even eating olives every day if the amounts are small, is not called being regular. There is also one opinion that asserts that only black olives can cause forgetting not the green ones (Toras Yaakov 3, quoting Avrohom Ezkor)
Finally, the Arizal (quoted in Kaf Ha'Chayim 24:43) writes that olives cause amei haaretz to forget, but if one eats them with the right kavanah or intention, on the contrary they help one to remember. We should intend 'Kel Elokim Matzpatz', which has the same Gematriya (417) as zayis, and this intention counters the forgetting power of olives
Horav Shlomo Miller's Shlit"a opinion is that there is no prohibition on eating olives and "roggil" could be even less than thirty days.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 1/15/2014 4:43 PM |
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#451 What Brocho on Esrog Peels?
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Q. What bracha do you make on the peel of an esrog that was turned into some kind of jam, if you can still recognize the peel?
A. Mishna Berura (202: 19) cites Mogen Avrohom that on unripe small fruits that are bitter and inedible, once you have cooked and sweetened them, you recite Shehakol. However in Shaarey Tziyon (ibid. 19) quotes Olelos Efraim saying that as long as you eat the fruit itself even if it was bitter and inedible before you sweetened it, you recite Bore Peri Hoetz. Poskim also disagree on what brocho to recite over just the peel by itself. Ben Ish Chai (par. Pinchas 1: 4) presents three different opinions; Hoetz, Hoadomo and if sweetened Shehakol. However Taz (205: 3), Chasam Sofer (O.H. 207), Kaf Hachaim (202: 55) and Ponim Meiros (1: 65) and others maintain that even when sweetened the brocho is Hoetz. Zichron Yehuda (p. 23) quoting Imrei Eish adds as a reason for Hoetz is that the Torah calles the fruit P'ri Eitz and people plant esrogim having in mind that after using them for the mitzvah, they will eat them sweetened.
Horav Shlomo Miller's Shlit"a opinion is that when the esrog was prepared and sweetened the brocho for the white fleshy parts together with the thin green peel is Hoetz, as this are the only parts that are eaten when sugared.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/15/2014 4:40 PM |
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#450 Cutting Branches from a Fruit Tree
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Q. When we collect the cherries, (of a fruit tree) since some of them are very high up, is it permitted to cut a complete branch?
A. Many Poskim maintain that the prohibition (see previous question) applies only to cutting down the entire tree but not when just a few branches are cut.( Mishneh Lamelech, Isurei Mizbeach 7: 3, Aruch ha-Shulchan 116:13; Har Tzvi O.C. 2:101; Harav Y.S. Elyashiv and Harav S. Wosner (quoted in Eitz ha-Sadeh 1, note 15).) Although some authorities are stringent, (Doveiv Meisharim 2:42.) they allow to cut branches to meet any need for the benefit or the tree, such as pruning, collecting the fruit, or to fulfill a mitzvah, e.g., if the branches are hovering over a sukkah or harvesting a lulav (Darchei Teshuvah 116: 51, see Weekly Halacha – Baal Tashchis).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/10/2014 12:46 PM |
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#449 Replacing a Damaged Fruit Tree
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Q. [When it is prohibited to cut down a tree,] would it help if I plant another similar tree to replace it in another part of the back yard?
A. Poiskim permit transplanting a tree; with its roots and surrounding earth when needed and when we can safely assume that the tree will survive in its new location, (Sheilas Yaavetz Y.D.1: 96, Chasam Sofer Y.D. 102. See Mibeis Levi (p. 58), that this is a difficult procedure that is seldom worth the effort.
Horav Shlomo Miller's Shlit"a opinion is that planting a new similar tree or even taking a branch from the existing one, does not minimize at all the prohibitions involved, as in Halacha (e.g. in regards to Orlo) it would be considered growing a new tree, not preserving the old one. He added, that outside of Eretz Yisroel when transplanting the same tree with its roots and surrounding earth to a new location, you do not have to be concerned if at some point the tree is not in contact with the ground, as when placed on a wheelbarrow or truck.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/10/2014 11:55 AM |
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#448 Kidush on Grape Juice for the Sugar Restricted
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Q. My husband is recuperating in hospital and wants to make Kiddush on Shabbat. To avoid the high sugar content in grape juice is it better he recites Kiddush over tea or coffee, or maybe he should just take a sip and I will drink the rest of the cup, since he is making it for me too? How much water can you add to the grape juice and still make Kiddush on it?
Thank you
A. Horav Shlomo Miller's Shlit'a opinion is that your husband should take a sip of the grape juice and you should drink the rest (or most) of the cup.
He maintains that you can dilute our common grape juice (not the light one), up to a bit less than half water.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/10/2014 11:52 AM |
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#447 Do I Have to Pay to Save a Fruit Tree?
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Q. I have a few questions resulting from the recent ice storm… My snow-removing gardener told me that I should contact an arborist if I want to save the (split cherry) tree. I know that we don't cut fruit trees, but do I have to pay to save the tree?
A. There is a Biblical prohibition (Devarim 20: 19) on cutting down a fruit tree. Besides there is also an element of peril, as the Talmud ( Bava Kama 91b; Bava Basra 26a) quotes Rav Chanina as blaming his son's untimely passing on the fact the his son had cut down a fig tree while it was still flourishing. Additionally, we find in the Talmud (Suka 29a) that the moon and stars are "castigated" (eclipsed) because healthy, fruit-bearing trees are chopped down. Rabbeinu Yehudah he-Chasid in his Will [45] also warns against destroying any fruit-producing trees.
As significant as those sanctions are, there is, however, no obligation to save a sick or dying tree.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/10/2014 11:51 AM |
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#446 Liability for Damages Resulting from Ice Storm
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Q. I have a few questions resulting from the recent ice storm. I have in my property a cherry tree that is close to my frum neighbors shared fence, the tree split in two and a massive branch fell and damaged not only the fence but his shed too. Do I have to pay for the cleanup and damages in his property? In the past, I let my neighbor collect the cherries from the branches growing over his side. Does that not mean that that part of the tree is his and not my responsibility?
A. A person is exempt for the damages caused by his property if they occurred as an oneis or a situation that is totally beyond his control as opposed to damages done directly by him were he is liable on unintentional damages (Baba Kama 26a). Therefore, there is no obligation to pay for the damages caused to the fence and neighbors shed.
In regards to the cleanup, Horav Shlomo Miller's Shlit"a opinion, based on the ruling of the Chazon Ish (Bovo Basro end of 14) is that the tree branches that were overhanging into the neighbors property before the tree fell are the responsibility of the neighbor regardless whether he had permission to eat the fruits or not, since he could have cut those branches if he wanted to. However, on the branches of the tree that were on the tree owner's property space and fell into the other side he will be liable for their removal.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/10/2014 11:49 AM |
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#445 Observing the Six Constant Mitzvos in Unclean Situations
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Q. A patient hospitalized and wearing diapers…. How about the Mitzvoth of fearing and loving Hashem or feeling you are in His presence in such situations?
A. Chochmas Shlomo (O.H. 85.) considers whether one is permitted to contemplate Hashem's presence (Shivisi Hashem) when in an unclean situation. He proves from (Talmud Yuma 7b) in regards to the tzits or the golden plate that bore Hashem's name, that it is acceptable.
However, it would appear from the fact that Mishna Berura (85: 5) writes that it is obvious it is permitted to reflect while in a bathroom over the truth of human frailty and finality, and does not extend this to Hashem's presence, that this is not allowed (Piskey Teshuvos (ibid.). Nevertheless, many Poiskim are lenient and permit the compliance of all six constant mitzvos (such as believe, love, fear, unity of Hashem etc.) everywhere (Biur Halocho O.H. 1 and Piskey Teshuvos 85: 5) since they are more of a constant feeling than a conscious mental thought.
Horav Shlomo Miller Shlit'a agrees.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/8/2014 8:19 PM |
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#444 Devorim Shebekdusha when Connected to a Catheter
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Q. What does he (a patient hospitalized) do (in regards to tefilos, sh'ma and Torah learning) when he is wearing a catheter attached to a urine bag?
A. In regards to a patient whose urine is drained via a catheter, many Poiskim are lenient and permit prayers, even if he constantly flows (see question above, when he is not using a catheter) and the tube and urine receptacle are covered. (Igrois Moishe O.H. 1: 27). The reason for the leniency is that he may not feel when the urine drains (Tzits Eliezer 8: 1) or since it drains in an unnatural way it is not considered a normal urine discharge (Horav Chenkin Zt"l quoted in Mishne Halochois 2: 65, Even Yisroel 80, see also Nishmas Avrohom 1: 76: 9 et. al.)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/8/2014 8:16 PM |
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#443 Praying when Suffering from Urinary Incontinence
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Q. What does he (a patient hospitalized) do (in regards to tefilos, sh'ma and Torah learning) if he suffers from urinary incontinence?
A. In regards to a patient that suffers from urinary incontinence and he constantly drips and would therefore be unable to pray or recite sh'ma forever, Mishna Berura (80: 4) quotes the Remoh (teshuvo 98). He writes that one should place a cloth or sponge around one's organ, and then it is as if the urine is contained in a pocket, as he has no other choice it is permitted, if he could control himself at least at the beginning of the prayer. Melamed Lehoil (O.H. 7 seems to permit even when he is unable to stop at all, Chelkas Yaakov (O.H. 31) as he understands from Chaye Odom, agrees. However, Mishne Halochos (2: 61) prohibits.
Horav Shlomo Miller's Shlit"a opinion is that if the patient can feel when he discharges urine, he should at that time stop his praying or learning. If he is unaware, he is still permitted to pray and learn Torah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/8/2014 4:06 PM |
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#442 Is a Diaper Wearing Patient Allowed to Daven?
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Q. A patient hospitalized and wearing diapers, can he listen to Torah tapes or Jewish music? Can you say tefiloth or Shema for him when he is listening to what you are saying?
A. Mishna Berura (78: 3) rules that if a dry outer garment covers the urine damp inner clothing, one is permitted to read sh'ma and recite tafilos. Certainly one is allowed to listen to Torah tapes and music that contains pesukim. Nevertheless, at the time the patient is urinating he should stop his prayers or learning.
However the above does not apply to feces even if they are covered, as they are not absorbed by the diaper, (O.H. 76: 5, Mishna Berura 18), therefore the patient would have to be cleaned properly before praying.
Horav Shlomo Miller's Shlit"a opinion is that when visiting the ailing and praying in front of them or talking divrei Torah to them, you do not have to be concerned perhaps they soiled themselves, unless there is a prevalent odor.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/8/2014 4:01 PM |
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#441 Fleishig If I Ate Less Than a Kezais Chicken?
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Q. If I by mistake had less of a kezait of chicken does that still make me fleishig?
A. You do not need to eat a kezais of meat for having to wait six hours, the rationale; it is Rabbinicaly prohibited to eat a dairy product after eating beef or chicken for two reasons: a) the strong taste of meat lingers in one's mouth long after it has been consumed, (Rashi, Chulin 105a, quoted in Tur Y.D. 89). b) Actual pieces of meat can be stuck between the teeth after meat has been eaten (Rambam, Ma'achalos Assuros 9:28, quoted in Tur Y.D. 89). We are stringent and keep six hours for either reason, therefore a person is "fleishig", even if he only chewed the meat and then removed it from his mouth. (Shulchan Aruch Y.D. 89: 1 and Taz ibid. 1). Six hours must also elapse, when eating pareve food that was cooked together with meat, such as a potato cooked in a meaty cholent or rice cooked in a pot together with chicken.( Remoh 89: 3). Some Poskim maintain that you have to wait six hours even for swallowing the meat that was left between the teeth. (Remoh ibid. and Hafloah, Badey Hashulchan 2).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/3/2014 1:40 PM |
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#440 Where Can I Find a Slower Pace Minyan?
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Q. My hebrew is unfortunately at a beginning level so when I daven I usually pray in english to keep up with most congregations. Where can I find a Shacharis minyan that davens at a slow pace so that one can pray with kavanah and a sense of unhurried concentration, especially when I have to say kaddish. I usually end up mumbling through and feeling very unfulfilled. At least if a minyan exists that purposely slows down for kaddish and makes allowances for someone like me. I would be grateful for any direction. Thank you
A. You should try davening at a Kiruv institute, Yeshiva or Kolel minyan, preferably a small one that is close to you. They are far slower than regular minyanim. You can find a list of them, their times of prayer and location in Frum Toronto under Davening Schedule. You should speak to the Rabbi in charge, to provide someone to help you along. You should also use a sidur with an English translation, and gradually, day-by-day and sentence-by-sentence, increase your use of the Hebrew.
You may also ask that Rabbi about available classes and shiurim pertaining to Tefilah topics.
Many have followed this path and are now very successful and fulfilled mispalelim.
Hatzlachah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/3/2014 1:36 PM |
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#439 A New Name for the Children?
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Q. Dear Rabbi, If someone was severely sick and a name was added, he got B"H well, When his children are called to the Torah, are they called with the new name that was added to the father? Thank you
A. Shulchan Aruch (E. H. 129: 18) rules that you have to write in a bill of divorce (Get) the new name that was added to an ailing individual, but only if the name change proved to be effective. Poiskim disagree if he did not survive for thirty days after the name addition, and he never actually used that name besides for the tefilos that were said on his behalf if that name stays and is included on the matzeivo and is also used by the sons when they are called to the Torah reading. Imrei Eliahu (E.H. 79) maintains that is the new name was publicized by the prayers said on his behalf, it should be maintained. Others opine that if the convalescent died from his sickness or if he never used the new name by being called himself to the Torah reading or signing etc., the added name should be omitted (Aleinu Leshabeach 1 p.610)
Horav Shlomo Miller's Shlit"a opinion is that for the new name to be maintained, the ailing patient has to survive thirty days after a new name was added and it also has to be publicized by his own use of it.
Rabbi A. Bartfeld as Revised By Horav Shlomo Miller Shlit"a
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Posted 1/3/2014 1:34 PM |
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#438 Does He Have To Change the Kessubah Too?
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Q. Dear Rabbi, If someone was severely sick and a name was added, he got B"H well, does he now have to change his kesuvah? Thank you
A. Horav Itzchok Zilberstein Shlit"a in Aleinu Leshaveach (1 p. 611) rules that a kesuvo already written in the past does not have to be changed when a name is added, other Poiskim seem to agree (Avioh Segulos p. 468, Kuntres B'rich Rachmono 36 quoting the Steipler Gaon Zt'L, et al.). Horav Refoel Alter Shmulevitz Shlit'a mentioned to me from his own experience that he was told by a Horav Yisroel Yaakov Fisher Zt"l to change his kesuvo. (Horav Fisher, was supportive of name changing and choosing the right name as a seguloh. Please note that any changes of a kesuvo, have to be done by a competent rabbinical authority)
Horav Shlomo Miller's Shlit"a is that an existing kesuvo does not have to be rewritten.
Rabbi A. Bartfeld as Revised By Horav Shlomo Miller Shlit"a
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Posted 1/3/2014 1:31 PM |
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#437 Naming a Newborn After Two Grandparents
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Q. Is it okay to name a child after both his paternal and maternal grandfathers? (Double name comprised of one of each grandfather, neither grandfather had a double name.)
If not, is it okay to change the name after the child has become an adult?
A. There is a disagreement between Poiskim if a name created by joining two names of two separate individuals constitutes a new name or is it still two separate names.
Ben Ish Chai (Shoiftim 27) Sdei Ha’aretz (3 22) Zecher Dovid (1: 84) Zoicher Habris (11) and others maintain that it is proper to give the combined names of the father and the father in law to the newborn and it honors both. This they claim is the indicated procedure to follow in cases where sholom bais is at risk. (See also Yam Shel Shlomo on Gittin 4: 26 on the name Shneiur and Keser Shem Tov p. 96)
However, Machane Chaim (E. H. 43), Chazon Ish quoted in Avney Yoshfei (O.H. 196: 3), Horav Yaakov Kamenetzki Zt"l quoted by Horav Dovid Pam Shlit'a and others, maintain, that combining two names creates an entirely new name that does not have a correlation to the two originating names. This is similar to the addition of a new name to the ill that is generally considered as a name change. (See also Keser Shem Tov ibid. an Otzar Habbris ch. 6).
Horav Shlomo Miller's Shlit"a opinion is that although this is considered a new name, it still is an honor to the late forefathers since part of a name or even a single letter can be attributed to their remembrance and benefit, analogous to the yud of Sarah's previous name, being allocated to Yehoshua's new name. (Sotah 34b, Bamidbor Rabboh 47: 1). Also in people's perception it is considered a tribute and a sign of respect.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 1/3/2014 1:29 PM |
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Important Numbers
