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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 906 The Drosho Better be Good
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Q. If a Seudas Bar Mitzva is done on Motzei Shabbos a week after the bochur's birthday (he was born bein hashmoshos, so it could not be done on the prior Shabbos) is it still considered a Seudas Mitzva?
A. Mogen Avrohom (O. H. 225), rules that it is a mitzvah for a father to make a seuda on the day his son becomes Bar Mitzva, as on the day he enters the Chupah.
Mishna Berura (ibid. 8) explains, that the reason for the seuda is; that now his son has become an Ish Yisroel who is obliged in keeping the mitzvos of the Torah. Shaar Hatzion (ibid. 9) quoting Eliahu Rabba, points out as the source for this Halacha, the known Yam Shel Shlomo in Bava Kama (37).
The Maharshal there mentions that there is no greater seudas mitzvah, than the one we make for a Bar Mitzva, since we celebrate and praise Hashem for the opportunity of the former kattan, to now comply with the mitzvohs as a Metzuveh Veo-se, or one that is required to do them. And we know that godol hametzuve ve-ose mimi she-ayno metzuve ve-ose. Responsa Maharam Brisk (2: 68) mentions that the prime time for this seuda is on the day he becomes Bar Mitzva. The reason some wait until Shabbos is that that is when people are more likely to attend. Piskey Teshuvo (Y.D. 217: 16) quoting Chavos Yoir avers that up to three days after the bo vayom it is still considered a seudas mitzva since the affects and impact are still present. This being similar to the Takonas Ezra of reading the Torah on Monday and Thursday so three days will not elapse without Torah or the three days given after Shabbos for reciting Havdala. Divrei Malkiel (1: 3) asserts that once tefilin have already been donned, there is no more point on making a seudas mitzva unless a drosho is said. Nitey Gavriel (Bar Mitzva 16 n. 2) mentions that it is already customary to wait until Shabbos.
Horav Shlomo Miller's Shlit'a opinion is that even on the second Shabbos if the Bar Mitzva bochur says a drosho it is considered still a seudas mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 10/18/2015 7:09 PM |
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# 905 Dog-Gone?
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Q. I was attending a neighbourhood Simchas Bais Hashoeva and a neighbor walked in in the sukkah with his friendly, well behaved but rather large family dog, that did not seem to bother anyone and trilled the children. Is it correct to bring in a dog to a sukkah?
A. On question 861 on this forum, in regards to a seeing eye dog to go up the bimah when the blind owner is given an aliyah, we mentioned the following; Igrois Moshe (O.H. 1: 45) permits the attendance of a seeing eye dog to shul when needed. Sha'are Halacha Uminchag (p.204) further asserts that from the fact that the Talmud (Yuma 21b) describes the heavenly fire resting in the altar as taking the form of a dog, it would seem that there is no unsuitable connotation in a dog's presence, other Poskim disagree.
However. Chelkas Ya'akov (O.H. 34) differs with the Igrois Moshe leniency, since the presence of the dog may cause levity and frivolous distractions especially among the youngsters. He also argues about safety, two concerns that may not seem valid today in many shuln. Yalkut Yosef (150: 25) quoting Horav Ovadia Yosef zt”l is also stringent since the dog could easily be placed outside, and the blind be helped by the other attendants to the shul. (See Hatefila Vehilchateha p. 170)
Horav Shlomo Miller's Shlit”a opinion is that if it is possible for someone to help the blind man up the bimah it is preferable. The most important issue is to avoid this becoming a source of machlokes and conflict.
In general, we find conflicting attitudes in regards to dogs in our tradition. Megaleh Amukos points out that the gimatria of “kelev ra'a” or bad dog is 322 same as Baal Tzefon, while the numerical value of “kelev tov” or good dog equals Eliahu. This alludes to the aphorism (Bava Kama 60b) if the dogs yowl, the Angel of Death is entering the city, if they revel, Eliahu Hanovi is coming. Rosh Simchosi (Vaero p. 462) quotes Mekubalim that maintain it is the “k’lavim dik’dusha” who sing shira and on whom the pasuk (Shemos 11: 7) says “And to the Bnei Yisroel no dog will.” Yet, he also quotes the saying that the one who speaks lashon hora’a will reincarnate in a dog (see P’sachim 116a.) We also find that the mechir kelev or monies obtained from a dog’s sale cannot be used for the purchase of a korban and are comparable to the wages of a harlot. The dog was punished because he was in the group of the three who continued cohabitation on Noach’s Teva (Sanhedrin 108b.) Then again Divrei Yosher (Sanhedrin p. 101} quotes the saying that “kelev” stands for “kulo lev,” he is all heart and totally bonds with his master to become man’s best friend. There is also an old Yidish adage that if a Yid owns a dog, either the dog is not a dog or the Yid is not a Yid.
Horav Shlomo Miller’s Shlit”a opinion is that in principle if one owns a dog that freely and constantly roams around his house, he would be allowed to be in the suka too, as this complies with “teshvu ke’in toduru,” dwell in you suka, as you would in your house. However, it is commendable to create and maintain a higher spirit of kedusha in the suka than in the house. On entering someone else suka with a dog, he should ask permission first. As in previous question; the most important issue is to avoid this becoming a source of machlokes and conflict or for the ba’al habbais to publicly embarrass his guest.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 10/16/2015 5:13 PM |
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# 903 No Mitzva, But Someone Has To Take It Down
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Q. Is removing, taking care and storing the suka properly, so it will in good condition and ready for the next year, considered already as the mitzva of building a suka? (For the purpose of osek bemitzva patur min hamitzva or zrizim makdimin and doing the mitzva promptly.)
A. Shulchan Aruch (O.H. 641: 1) rules that one does not recite a brocho when building a suka, since the mitzva comes to completion only when one sits in it (Mishna Berura ibid.1.) Poskim deduce from the above, that there is indeed a mitzva in erecting a suka. However. Biur Halocho (ibid 1) maintains that it is only when this is done within thirty days before the Yom Tov.
Horav Shlomo Miller's Shlit'a opinion is that disassembling and storing the suka parts is not a mitzva for the purpose of “osek bemitzva or zerizin makdimin”
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 10/16/2015 4:04 PM |
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# 902 Step On It?
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Q. How small do the pieces of remaining pine schach or hoshanos leafs that fell on the floor have to be to be considered batel or not important, so it is permitted to step on them? (Pine schach especially on the outside is hard to completely remove from the ground where people walk).
A. Shulchan Aruch (O.H. 664: 8 and 21:1 and Shaarei Tzion ibid. 20) warn on not stepping on leftover leafs of Hoshanos or threads of tzitzis.
Horav Shlomo Miller's Shlit'a opinion is that if the pine needles or the leafs are no more distinctly recognizable as such, as when they dried or the particles are small, they loose the status of tashmishei mitzva or objects used for that purpose. Otherwise one should indeed be careful to sweep, remove and correctly dispose of these mitzva remnants.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 10/16/2015 4:03 PM |
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# 901 In the Beginning Questions Were Created
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Q. BS"D, Hello Rabbi Bartfeld, my question is why didn't Adam punish and chastise Cain for
slaying Abel? Usually it's the parents that mete out punishment. And also, why did Adam
and Eve wait 130 years to have Seth? Thank you. Have a nice day and Shabbat Shalom.
A. In this particular first case, since Hashem directly and immediately punished Cain, Adam's chastising was likely unnecessary. Further, Adam, as can be gleaned from various medroshim, was deeply in mourning and in sorrow for having committed the sin that expelled mankind from Gan Eden and brought death to all in this world. Adam's unrighteousness was far greater, more critical and everlasting than Cain's. How would he then have the moral strength to rebuke Cain.
Rashi mentions (Bereshis 4: 25, 5: 3) that Adam separated himself from his wife, due to his deep feelings of guilt as mentioned above. It was only after Lemech intervened that he rejoined Chava and that happened after 130 years.
Rabbi A. Bartfeld
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Posted 10/9/2015 9:07 PM |
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# 900 Best Version of Windows?
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Q. My sukka is indoors and it is covered by a number of horizontal windows that open each individually.
The size of the opening of each window is 55cm. by 2 meters (the beam structure separating the widows is 25cm.) Do I have to open at least two windows to have a shiur sukka, or is it enough with one?
A. There are different opinions as how large is the shiur of a tefach. Some Poskim maintain that a tefach is 11 cm. (Levushei Mordechai Y.D. 1: 152, quoting Chasam Sofer.) Many consider that a tefach is 10 cm. (Darkey Teshuvo Y.D. 53: 34, Beis Yisroel p. 156, T'nubois Boruch p. 42, Taharas Yom Tov - Brochos 22, et. al.). Igrois Moishe (O.H. 1: 136) opines that it is 9 cm. However, Shiurei Torah (3: 25) by Rav Chaim Noeh, Darkey Teshuvo (Y.D. 53: 34 ) and others, reckon that a tefach is 8.cm. While Chazon Ish is said to have regarded a tefach as being 10.16 cm. (Shiurin Shel Torah p. 3)
Horav Shlomo Miller's opinion is that the minimum size for a suka, held to be as seven by seven tefachim, means in the shape of a square, where each side is at least seven tefachim, not the total area as would be in a rectangle, similar to the window in your question. Therefore, the width of the window being only 55 cm. does not meet any of the above shiurin and you would have to open at least two windows. The Rov Shlit"a added that inside house sukos may have other issues in regards to the mechitzos, and should be inspected by a competent Rabbi.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 10/4/2015 4:58 PM |
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# 899 Deliver us From Deliveries
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Q. I ordered last week from Amazon.com an item and they emailed me that the delivery will be on Monday. I forgot then that this is the first day of Yom Tov. Taking in account that the item by now on motze Shabbos is already in the way and some type of activity will be done anyway on Yom Tov, do I have to cancel the delivery?
A. Horav Shlomo Miller's Shlit”a opinion is that in need you don't have to cancel the order since it is likely that the item will be already within the techum or permitted area of the city at the onset of Yom Tov.
The melocho done then on Yom Tov by the Gentile will be only transporting the item in his van, something he does anyway for other deliveries on the area. The fact that there are a number of non-Jews involved, one instructing the next one, may not by itself constitute a mitigating factor of “amirah l'amira,” since all them work for one company and they may be considered as one single individual.
However, there is also an issue of “ma'aris ayin” or what people may say when they see a delivery van at your house on Yom Tov. Therefore, if possible, one should cancel the delivery. (You may ask if they deliver to your Post Office, where you may claim it later.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 10/4/2015 4:34 PM |
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# 898 Raising the Roof?
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Q. If a Goy builds my suka and also puts the schach as instructed by me. Do I have to lift the schach a tefach or 3 to make it kosher lechatchila?
A. Shulchan Aruch (O.H. 635: 1) permits a Suka that was made by a Gentile as long as the intention of placing the covering schach was for providing protective shade. However, Poskim write that on the onset a Gentile should not build the Suka, if it can be avoided. (Piskey Teshuvos ibid. quoting Hochmas Shlomo, Mishna Berura, Kaf Hachaim and others who maintain that we should lechatchila be concerned with Rabenu Tam's opinion on Gittin 45b.) Sdei Chemed (Ma'areches Suka 2: 3)writes that one should be more stringent on the schach than on the walls.See also Nitey Gavriel (Sukos 25 n. 9) who quotes a number of Poskim that a brocho should not be recited on such a Suka, if the schach was not raised.
Horav Shlomo Miller's Shlit”a opinion is that you don't have to lift the schach once it has been placed on the Suka by a Gentile following your instructions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 10/4/2015 4:15 PM |
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# 897 Global Working
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Q. Our Currency Exchange company employs an Israeli resident living in Israel. Can he on the second day Yom Tov contact our non-Jewish clients in Canada? If yes, is he also allowed to contact them when Yom Tov has ended in his location, but here it still the first day Yom Tov?
A. Horav Shlomo Miller's Shlit'a opinion is that it would depend how that worker is being remunerated for his work. If he is paid a salary, he is then working for the Jewish company and his work is being done on Yom Tov as an agent in their behalf. (This being similar to the prohibited Gentile's work done for an Yisroel (See Shulchan Aruch O.H. 244.) However, if he works for commission, it would be permitted since he is basically working for himself.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 10/2/2015 3:58 PM |
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# 896 Fast Decorating Tips
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Q. If I already have some schach on top of the suka, but not all of it has been placed, can I already start hanging decorations that are not kosher for schach (plastic flowers and paper chains)
A. Horav Shlomo Miller's Shlit'a opinion is that the decorations have to be positioned only after the schach is already in place, since they become “batel” or annulled to the existing schach and therefore one is permitted to sit under them.
He pointed out that once you have schach enough to make the Suka kosher, even if some areas are not properly covered yet, you can already place the decorations on all areas.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 10/1/2015 4:04 PM |
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# 895 Pop-Up Shaileh
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Q. If you travel Chol-Hamoed and take with you a pop-up suka, that has a floor area of about one square meter, can two or more people stand there or sit on stools at the same time and eat?
A. Horav Shlomo Miller's Shlit'a opinion is that once a suka has the proper minimum size of seven by seven tefachim (70cm. By 70cm.) it is kosher and as many people that are able to seat inside with some comfort are permitted to do so. He mentioned that you need a small space for a minimal small seat, box or similar (about 10 sq. cm.,) that can serve as a table.
See also question 373 on this forum quoted bellow
A. Shaarei Tzion (634: 7) permits one to eat in the Suka from hand to mouth without the benefit of a table. However he seems to contradict his ruling in Mishna Berura (640: 27) that one should leave the table in the Suka when sleeping (Suka Kehichoso 9: 6 and Shone Halochos 640: 5, see also Moadim Uzmanim 1: 87 that disagrees that one must leave the table in the Suka when sleeping at night).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 10/1/2015 3:46 PM |
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# 894 Sukos Meshulash?
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Q. Can you make a triangular suka? (using two standing house porch walls at 90°, you place a third closing both, creating a right triangle)
A. Afarkasta De'Aniya (O.H. 2: 98) mentions that in principle there is no Halachik problem in building and using a triangular suka, however there are allusions and remazim in the traditional square or rectangular suka. One of them quoted in Chemdas Hayomim (Suka ch. 1,) is that the suka represents the letter “hey”. The letter that traditionally represents the Teshuva opportunities so essential on Yom Kippur, which is therefore followed by Sukos. Mareh Cohen (Suka 2a) writes that the letter “hey” is last on the word suka, where each one of the four letters alludes to the halachos and laws of the suka. The “hey” represents that the minimum of two complete walls plus a partial third one (tefach), are essential in the building of the suka.
Horav Shlomo Miller's opinion is similar and when needed one can use a triangular suka.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 9/27/2015 5:49 PM |
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# 893 Location, Location Location
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Q. Do I have to be careful each year to place the same wooden planks in my suka, in the same original position, so that the plank that was in the mizrach last year will remain there, as it was done in the mishkan?
A. Kaf Hachaim (630: 5) writes that the Maharil's rebbi, the Maharash, would mark the boards of his suka and place them each year on the same position. This being similar to the boards of the Mishkan that had lettering inscribed on them for that purpose (Yerushalmi Shabbos.) He rules that this is not essential and is regarded as “chasidus bealma” or an act of simple piety. Mishna Berura (8: 9) mentions that it is a custom to place a decorating strip or a'atoro on head-part of a ta'alis for the same reason, however the Arizal was not particular to follow this tradition.
Chashukei Chemed (Suka 2a) avers that one should place them on the onset with the condition that they could be placed anywhere, although they have no kedusha as the boards of the Mishkan.
Horav Shlomo Miller's Shlit'a opinion is similar to the Kaf Hachaim, and therefore a condition or t'nay is unnecesary. He pointed out that so is also the Aruch Hashulchan's(O.H. 630: 29) opinion in principle, (although he then adds that on the onset one should mark the panels, and that is the common minhag)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 9/27/2015 5:47 PM |
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# 892 All On Your Knees?
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Q. Do women also kneel on Rosh Hashana and Yom Kipur?
A. Rivevos Efraim (3: 421: 2) quotes different opinions of contemporary Poskim, such as Responsa Shavit who maintains that women would do so in some congregations such as Frankfurt. Others assert that it is unnecessary or even improper. He also writes that when the Beis Hamikdash was extant, if women were to hear the holy name of Hashem from the mouth of the Cohen Gadol, they would be required to prostrate just as men were.
It is not uncommon today that some women in some shuln do kneel on Rosh Hashana and Yom Kipur. However Nitey Gavriel (Yom Hakipurim 57: 7) rules in regards to men prostrating, that all able people in a congregation should maintain a unified tradition. Otherwise, they may incur in the prohibition of Lo Tisgodedu, or separating into conflicting groups.
Horav Shlomo Miller's Shlit”a opinion is that indeed all people should follow the minhag and customs of the location or the majority of the mispalelim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 9/26/2015 10:42 PM |
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# 891 Women's Rites
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Q. Do women answer Baruch Shem Kevod on Yom Kipur loud as men do? Do they also have to stand during the repetition of Shmone Ezreh?
A. Poskim disagree if women should say Boruch Shem aloud or not. Yeshuos Yaakov (619:2, Gur Aryeh Yehuda (O.H. 82) and others maintain they should while K'tzeh Hamateh (124), Taharas Hashulchan (619) et. al. disagree. The latter explain that women are not or don't have the need to be considered like malochim, as Mogen Avrohom (619: 10) writes. See also Nitey Gavriel (Yom Hakipurim 30: 9.)
In regards to standing by the repetition of the amida or when reciting selichot, if a man is able to so it is commendable (Eliahu rabba and Elef Lamateh) It is less expected to do so for women, as mentioned before (Nitey Gavriel ibid. 13)
Horav Shlomo Miller's Shlit”a opinion is that it depends on the minhag and tradition of the location. The same applies to standing during repetition and selichos. He pointed out that many men don't stand the whole time either. He added that the fact that women daven in a separate section is also a factor for the ensuant different minhogim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 9/26/2015 10:33 PM |
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# 890 Freedom Waters?
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Q. Can a parolee who wears a waterproof ankle monitor immerse in a mikva Erev Yom Kipur or is it a chatzitza? If permitted, would the same apply to a woman's tevlila?
A. Horav Shlomo Miller's Shlit'a opinion is that if the tether's band is not tight and water can enter and wet the skin, it is not a chatztitza for men or women.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 9/22/2015 3:44 PM |
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# 889 Fell Fast But No Fast
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Dear Rabbi Bartfeld,
Q. After davening I put my tefillin into its bag and into a larger bag.
While walking out of shul - my tefillin bag fell out of the larger bag and onto the floor.
Do I need to fast. If so is that today or another day?
Thank you.
A. Mishna Berura (40: 3) rules that if the tefillin fell while they were in their bag, you do not have to fast. Yet he mentions in the name of the Eliahu Rabba that you should donate something to tz'daka.
Beir Heitev (O.C. 571 :1) Eliahu Rabba (40) Kaf Hachaim (40: 6) et. al. rule that when you have to fast, you do so in the day that the tefillin fell. This being similar to the fasting for a bad dream, that does not require acceptance at the mincha prayer on the prior day. Other Poskim disagree and maintain that it is better to fast next day when you can properly accept the ta'anis at the prior mincha. (Yalkut Yosef Tefillin 15. See also Ma'adaney Yom Tov 3: p.22).
Horav Shlomo Miller's Shlit'a opinion is that if you have already eaten that day you should then fast the next day. He pointed out to Tosafos in Kidushin (5b) that you cannot have a fast on the day you already consumed food. Otherwise you should fast that same day.
Some Poskim connote that if the tefillin fell by accident and not because of negligence, giving to tz'daka suffices, (see Daas Torah 44:1, Chaim Shoal 12 and Shvivey Eish who argues that this would depend on the reasons why the fast was instituted.)
Horav Shlomo Miller Shlit”a agrees that this would constitute a mitigating circumstance if true, however, often people will incorrectly tend to deny responsibility for being negligent.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 9/22/2015 3:41 PM |
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# 888 When Life Gives You Lemons, Does It Make You Fleishig?
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Q. If I use a fleishig spoon to juice a lemon is the lemon fleshig?
A. Most Poskim agree that lemons are considered a dovor chorif or foods with a sharp taste. (Shulchan Aruch Y.D. 96: 4 et. al.) However, Shach (96: 20) mentions that lemons are not as sharp as other produce such as radishes.
Horav Shlomo Miller's Shlit'a opinion is that if pressure was used to extract the juice out of the lemon using as expected, the edge of the spoon, it is reasonable to treat the spoon as a dull knife, and the lemon would in this case absorb from the spoon and may become fleishig.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 9/22/2015 3:39 PM |
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#887 A Toast To Muffins
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Q. English muffins are typically eaten after toasting them, does toasting make them pas Yisroel?
A. Shulchan Aruch (Y.D. 112: 12) quotes two opinions whether bread that was fully baked and is then further baked or toasted to improve taste, if that second introduction in the oven turns it into Pas Yisroel or not. It seems that he sides with the opinion that it does not. See also Aruch Hashulchan (ibid.)
Horav Shlomo Miller's Shlit'a opinion is that since the English muffins are fully baked when they are sold, toasting them, even if it enhances markedly their flavor, does not turn them into Pas Yisroel.
He pointed out Igrois Moishe's (Y.D. 3:24 and 1: 57-58) ruling in regards to the exemption of tevila for a toaster, since it does not actually bake the bread, just betters it.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 9/22/2015 3:37 PM |
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# 886 Away in the Milky Way
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Q. According to the OU web site the heter for baking bread which contains milk is that the milk is nullified. May one eat them with meat?
English muffins are typically eaten after toasting them, does toasting make them pas Yisroel?
A. the OU Consumer feature mentions; Currently, the primary justification to certify dairy English Muffins is that the dairy component is less than one part in 60 which is halachically insignificant (bitul bishishim). Ordinarily, the OU does not certify a product that contains a non-kosher ingredient, even if used in small proportions because, halachically, we are not permitted to intentionally nullify a non-kosher entity. (This is known as bitul issusr lichatchila.) Dairy English Muffins are not comparable because the milk component in of itself is permissible, and when it is mixed in the batter at low levels, the milk does not attain a prohibited status. As such, preparation of dairy English Muffins is justifiable.
Horav Shlomo Miller Shlit'a agrees that the hetter mentioned is reasonable in regards to the relatively lesser prohibition of baking dairy bread. However when dealing with bassar-vechalav prohibitions, he recommends to be more stringent, as the article quoted concurs.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 9/22/2015 3:34 PM |
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Important Numbers
