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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#63 - Serving a Non Jewish Patient Chumetz During Chol-Hamoed Pesach.
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Q. Can a nurse serve during Chol-Hamoed Pesach meals that contain Chometz to non Jewish patients.
A. It is forbidden for a Jewish nurse to prepare or serve meals that contain chometz during Pesach, even to non-Jewish patients. There are a number of prohibitions involved, such as "Mistaker B'isurei Hanoe" or deriving benefit from proscribed items and desiring their existence (O.C.450, 4 - M."B. 9), Also we should be concerned that the chometz may be eaten or tasted during the process (Mishne Berurah ibid. 21). Poiskim recommend that somebody whose occupation requires the handling or providing of chometz food, should ask for a substitute during Pesach or engage in a different task. (Igros Moishe C.M. 4, Yesodei Yeshurun 6, p. 207, Chashukei Chemed, Pesochim p. 190, see also Teshuvos Vehanhogos O.C. 299).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 3/25/2011 1:09 PM |
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#62 - Horachamon blessings after upcoming Shabbat Kiddush
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After the Bris of my son there was no proper after meal benching and we did no say the special Brachots after Bircas HaMazon - there where not enough people washing before the meal.
Question: Can we say those blessing after upcoming Shabbat Kiddush?
Horav Shlomo Miller's Shlit"a opinion is not to say the Horachamon blessings on Birchas Hamazon if not recited during the actual Bris Milah seudah.
Rabbi Abraham Bartfeld
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Posted 3/18/2011 12:27 PM |
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#61 - Kitnios prepared with all the care of processing Matza.
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Q. Can Ashkenazim eat during Pessach corn bread, such as tortilas, that were prepared with all the care of processing Matza?
A. There are many Poiskim who permit eating kitnios that were baked with all the stringencies normally applied to the preparation of matza. They argue that the lesser prohibition, (kitnios), can not be more severe than the principal chometz biblical proscription (Maharsha"k in Korban Pesach 153,1 and Yosef Daas 8 – Chayei Adam, klal 127,1), and if the five types of grain can be prepared not to ferment, certainly so can be done with kitnios. Beer Itzchok (11) mentions that it was customary to bake matzos from kitnios that were inspected properly before Pesach.
However there are other Poiskim that consider the prohibition of kitnios to be an original decree and therefore they are forbidden in any presentation or way of preparation, even when eaten raw. (Maamar Mordechai 32 – Tzofnas Paaneach 2,42 – Mor Uketzio), so too is the opinion of Horav Shlomo Miller Shlit"a.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 3/18/2011 12:25 PM |
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#60 - Practicing Yoga
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Q. Is one is allowed to practice yoga if all of the Hindu aspects and associations are removed?
A. Rabbinical authorities of our times have addressed the permissibility of the practice of yoga. In essence, yoga involves a blend of physical and a meditative exercises. If done in a Halachik correct fashion there is no reason why it would not be permitted, as the Lubavitcher Rebeh Zt"l pointed out on Tamuz 5739. In practice however, that may be difficult to achieve. You require the proper instructor or teaching method, one that will not engage in religious mantras, meditative ideas or names of postures that identify with an avoido-zoro or their believes, even if one does not personally believe in them.(Bemaareh Habazak 2,56). It can not be done in a mixed group as there are issues of Tznius (modesty) too.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 3/18/2011 12:23 PM |
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#59 - Serving a husband or father before a guest.
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Q. When serving food, must the wife serve her husband before a guest? What if the guest is her mother? What about when the children are serving?
A. Rambam, (Ishus 15,19) writes: "The Sages ordered that a wife should honour her husband extremely - and he should be in her eyes like a king". Even though this may be only a rabbinical obligation, it supersedes and pre-empts her biblical mitzva to honour her father and mother, since she is now by marriage, bound and obligated to her husband. (Y.D. 240, 17 - Piskei Teshuvah ibid. 20 - Ar'o D'rabonon, Kof,333 - Chabatzeles Hasharon, Ysro)
Most Poiskim's opinion is that her exemption of the mitzva of Kivud Av V'eem, is only when that benefits or is required by her husband. If he is not present or doesn't mind, she is required to honour them. (Rambam ibid. - Chinuch 33- Shach Y.D. ibid., see Tzapichis Bidbash 54)
However, the husband is ordained on the mitzva of honouring his mother in law. Many are of the opinion that this is a biblical mandate. (Igeres Hagro, Chayei Odom 67,17). Yet it is not the prerogative of a wife to compel her husband to comply with this mitzva, (as he may have valid reasons not to do so).
As far as the children are concerned, most Poiskim also opine that there is a mitzva of honouring a grandmother, (Darkei Moishe and Remoh ibid. ). Nevertheless, the mitzva of Kivud Av supersedes the honouring of a grandmother. The bottom line and most important rule for all to follow is that Sholom Bais should prevail.
Rabbi Abraham Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/11/2011 1:32 PM |
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#58 - Attending a Purim Seuda after Shoshim and calculating a when the Avaylos is over.
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Q. My mother was Niftar on January 11, 2011. When is the year of avaylos over for me. Second, am I allowed to go to a family Purim seuda with about 15 people (all family including cousins and their children)?
A. January 11 corresponded to the 6 of Shevat (until sunset). Avelus is only 12 months, since this is a leap year, it will end the 5 of Kislev at nightfall.
It is certainly better to invite the family to celebrate the Purim Seudah at the ovel's home as some Poiskim prohibit his attendance outside the home. (Nitey Gavriel, Avelus 2,31,4 and Purim 78,14 - Mishne Halochos 13,229).
Some Poiskim permit attendance outside the ovel's home if no music is played there. (Yalkut Yosef 695,12 - Nishmas Ysroel, Purim 371). Other Poiskim permit attendance even if music is played. (Divrei Soifrim 40, fn. 12 and 17 in the name of Chaim Shoal).
Horav Shlomo Miller Shlit"a permits the attendance of the ovel, if the music was not requested by him.
Rabbi A, Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/11/2011 1:28 PM |
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#57 - Kashruth Status of Purple, Red and White carrots
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Q. Heritage Carrots are being sold and the carrots are purple, red, and white. When I cooked with them, the purple carrot turned my soup purple. Do these carrots need a Hechsher? The package does not say that there are any added coloring, and I am not sure how the carrots have their colors. Thank you.
A. I forwarded your question to the COR, this is what Rabbi M. Lebovits answered:
From what I can see there are a species of carrot that are purple and do bleed the color when cooked. It seems that carrots do come in various colors.
Rabbi M. Lebovits, Rabbinic Coordinator
COR - Kashruth Council of Canada
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Posted 3/4/2011 1:33 PM |
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#56 - Is it permitted to shake hands with an ovel during shiva?
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Q. Is it permitted to shake hands with an ovel during shiva, without saying Shalom or greetings? How about before davening?
A. Many Poskim permit wishing long life, giving a hand or blessing as signs of comforting and consolation, as this is seen as being different to greeting and saying Sholom, which is prohibited to an ovel. (Har Tzvi Y.D. 290 - Nishmas Isroel 20,1). Yavia Omer (Y.D. 35,10) mentions that shaking the ovel's hand was tradition in the Egyptian communities. However Horav Shlomo Miller's Shlit"a opinion is that in our communities, this may be interpreted more as a greeting than a demonstration of solace, and should therefore be avoided.
Many Poskim also permit shaking someone's hand when necessary before davening, especially if it is done with the intention of avoiding saying Sholom. (Avnei Yashfa 3,5). Horav Shlomo Mileer Shlit"a agrees.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/4/2011 12:24 PM |
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#55 - Last day of Kaddish and the day of the Yohrzait during a leap year.
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Q. My mother passed away on 12 Sivan the funeral was on 14 Sivan , 5771/ 2010. What is the last day I have to say Kadish and what is the day of the first Yahrzeit?
A. Kadish, as you know, is said for only eleven months, as a sign of respect in considering our parents as righteous and not having the need of full twelve months of it's recital (Remah 376,4). As Kadish was recited first after the funeral, that is when the eleven months began. Since this is a leap year, Kadish should be recited until and including Mincha of the 13 of Nissan.
Traditions and prohibitions of Aveluth, (mourning), begin also at the day of the funeral and they are kept for twelve months only, even in a leap year (Y.D. 391,2). In this case they will end at the end of the 13 of Iyar, that is a month before the Yohrzait.
Yohrzait, is the date of decease, not the day of burial, (O.C. 568,8). This gave rise to different opinions as to what should be done when, more than two days elapse from the day of death and the day of burial. Since we could face a situation where the Yohrzait precedes the end of Aveluth, and a mistake could occur by terminating early Aveluth, some Poiskim opine, that the first Yohrzait, should then be also the day of burial and not the day of death. (Shach Y.D. 402, 3). The accepted Minhag is that if only two days elapsed from death to burial, even on the first year the Yohrzait is the day of decease. Of course in a leap year, this mistake would not occur, so the 12 of Sivan is the day of Yohrzait.
Rabbi Abraham Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/4/2011 12:12 PM |
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#54 - Segulas and Tefilahs for Cholim and other Yeshuas.
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Q. There is a segula to have 40 women davening together with specific people in mind as they take Challah from their dough with a bracha. Can one be part of two groups of 40 with the same Hefresh Challah dough (davening for two people)? Similarly, if one is part of a Tehillim group, saying specific perakim of Tehillim so that the group as a whole complete the whole Sefer Tehillim, can one say their specific Perakim of Tehillim and have two sets of names in mind? Thank you.
A. Sefer Shailas Rav (1,21), quotes in the name of Rav Chaim Kanievsky Shlit"a that when asked about this particular Challah Segulah, he responded that he was not aware of it.
Horav Shlomo Miller's Shlit"a advice is, that all Tefilos, recitals of Tehilim and segulas, without endorsing any one Segula in particular, should be said for all Cholei Isroel. He added that the main purpose of a Segula is to inspire and uplift the Kavana of Tefilah, but it is prayer what actually helps.
Rabbi Abraham Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 2/25/2011 1:44 PM |
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#53 - Can one drink from a water fountain on shabbos? Are there different types of water fountains?
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Q. Can one drink from a water fountain on shabbos? Are there different types of water fountains? Thank you.
A. Some Poskim (Sheorim Hametzuyonim Behalocha / Kuntres Acharon 2,73,43) compare a refrigerated water fountain or a water cooler to a refrigerator. In their opinion, if you are lenient in opening this device even when the compressor is off, the same would apply to using a water fountain, regardless whether it is connected directly to the water main or it has its own replaceable water container. In regards to a refrigerator, many Poskim are Makil in the opening their doors. Some are lenient only when the compressor is on (Igrois Moishe O.C. 2,68 - Har Tzvi 1,151- Minchas Itzchok 2,16 - Shemiras Shabbos 10,12 ). Some Poskim permit opening the door even if the motor is off (Minchas Shlomo 1,10 - Tzitz Eliezer 8,12 - 12, 92 ). The opinion of the Chazon Ish is to be Machmir altogether, unless the device is connected to a timer, (Chut Shoni - Shabbos 1 p.199). Some authorities (Teshuvos Vehanhogos 1,220), permit opening them only with a shinui, (doing it in an unusual way), such as using an elbow.
Other Poiskim, however, differentiate between a refrigerator and a water fountain or cooler. Some permit those that have a container and prohibit those connected to a main, where fresh water that requires cooling enters them. (Mishne Halachos 11,279 - see B’er Moishe 6,58).
Horav Shlomo Miller’s Shlit”a opinion is that a refrigerated water fountain or cooler is unlike a refrigerator, for two reasons: 1) The effect of the incoming temperate water (even if held on a container) is more direct and immediate on the thermostat, than the warm air entering a refrigerator. 2) Unlike a refrigerator’s door that remains open, you have to keep constant pressure on the opening valve of the water cooler or fountain, to let the water flow. He would only permit using a water cooler only,“letzorech godol” (in case of real great necessity), if done with a shinui.
Rabbi Abraham Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/25/2011 1:38 PM |
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#52 - Using Gebrochts Utensils Shatred at Pesach Hotels or Used by Guests.
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Q. I’m planning to spend Pesach in a hotel that maintains an excellent kashrus supervision and are careful with gebrochts. On prior occasions I have noticed that many of my co-guests, who don’t have that minhag, place pieces of their matzo on their soup. Should that be a concern for me because of the shared dishes? How about when we invite someone to the Seider and he does the same?
A. Some hotels encourage their clients to ask the waiters for disposable soup bowls and spoons if they want to put matzo in their soup. If this is not the case or instructions are not being followed, Horav Shlomo Miller’s Shlit”a advices that it would depend on the particular minhag one has in regards to utensils. He then added that considering the numerous other serious shailos common in hotels, (such as the rings on food-handlers hands when touching hot wet foods without gloves), this concern may be the least of his problems.
As far as inviting guest who eat gebrochts, there is an interesting approach of Rabbi Yehoshua Noibirt (Moriah Y. 27- 11,12), where he points out that in regards to Pas Akum, if it is of better quality than Pas Isroel, and if the guest eats it, it is permitted even for the Baal Habais too, for this complete seudah in honour of his guest. (OC. 168,5). Then again, he points out, the guest are not allowed to impose their leniencies on the Baal Habaith. In practice this last point should be followed.
Rabbi Abraham Bartfeld as revised by Horav Shlomo Miller Shlit"a.
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Posted 2/18/2011 3:35 PM |
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#51 - Is there in Jewish tradition a reason or purpose for shaking the hand when saluting or greeting someone?
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Q. Is there in Jewish tradition a reason or purpose for shaking the hand when saluting or greeting someone?
A. Handshaking, according to ancient texts and testimony carved in relief-slabs from ancient Greece, was a common greeting practice millennia back. According to some it was originated as a gesture of peace, indicating that no weapons were on hand. However, not much of it is to be found in Jewish tradition.
The greeting is commonly described as "nesinat shalom" or "giving" shalom, which could be interpreted as an actual giving of a handshake. ("Ragil liten lo shalom", Brachot 6b, "Hanoten shalom lechavero", ibid 14a, "Venatan li shalom", Avot 6-9, and many others). Then again, the same expression is used in regards to Hashem, as in "Klum yesh eved shenoten shalom leravo" (Shabbat 89,a), where a physical handshake is unfeasible.
Sefer Divre Torah (9,14), relates that Mahara"sh Alfandri ZT"L usually refused to salute with a handshake, as he considered it to be a new European trend, unknown and strange to them. Conversely, Megadim Hadashim (p.14) quotes different sources that indicate that it is not only correct to salute with a handshake but actually desirable. Bnei Isoschor (on Mishlei 11,20) mentions that "it is a tradition by us, that if someone arrives from a journey to give vehemently shalom with a strong handshake". Similarly Tiferes Shlomo (Moadim- Smini Atzeres) advices to greet by giving his hand, because "whoever blesses his friend and wishes him goodness, the blessings are in his hands, and they are transferred from his hand to his friend."
Rabbi A. Bartfeld
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Posted 2/11/2011 2:19 AM |
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#50 - Is an Avel permitted to attend an annual Purim seudah?
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Q. My husband is an avel. The extended family has an annual Purim seudah which is attended by approximately 60 family members. There is no live music, but there is recorded music. There are regular festive activities appropriate to the holiday. Is he permitted to attend this year?
A. Horav Shlomo Miller’s Shlit”a opinion is, that if the seudah is not at the residence of the avel, it is preferred that he does not attend on this occasion.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 1/28/2011 1:52 PM |
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#49 - What is the Halacha with regards to the hafrashas challah?
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Q. What is the Halacha with regards to the hafrashas challah. what should be done after the hafrasha? burn it in the oven double wrapped? on the stove top? double wrapped (less then a k'zais) and then thrown out?
Thanks
A. Horav Shlomo Miller Shlit"a advices to place a small piece of dough (more or less the size of today's olive — more than that could create a problem of baal-tashchis, or unnecessary destruction of food), into the oven until it is completely burnt. However, since challah is not permitted for consumption today, an appropriate and efficient way to dispose of the challah is to double wrap the piece in aluminium foil, and to place it in a corner of the oven while baking other items, until it is completely burnt.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/28/2011 1:43 PM |
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#48 - What is the halacha with baking challah in a fleishig oven.
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Q. What is the halacha with baking challah in a fleishig oven. Does the oven have to be cleaned before? not used within 24 hours? also when it is baked can it then be eaten with dairy?
A. Horav Shlomo Miller Shlit"a advices that if bread was baked in a clean fleishig oven - (i.e. the oven had no meat residue or spills), the bread is considered pareve and one may eat it with dairy, even if it was baked in an uncovered pareve pan and there was no 24 hour waiting period. However, one may not cook a food with liquid dairy product (e.g. lasagne with a lot of sauce) that is uncovered in a fleishig oven.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/28/2011 1:40 PM |
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#47 - Wearing rings during Netilas Yadayim and food touched prior to Netilas Yadayim.
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Q. What is the halacha with regards to N'telas Y'datyim, when one wakes up and for bread with regards to removing the rings? I've heard many people do different things?
Also at what age should a parent insist that their child start washing negel Va'ser? food touched by a child that did not was his hand at what age does it become 'tomei'
Thanks
A. 1) Shulchan Oruch (OCH 161-3), dictates the removal of a ring prior to netilas yadaim for eating bread even when the ring fits loosely, if you are cautious to remove it during work, as a woman would do, when kneading bread. Mishna Berura (ibid. 19), indicates that men that do not remove their rings at work do not have to take them off for netilas yadaim, (unless they have an appended precious stone, that would induce their removal in order to protect it). Rav Ben-Tzion Aba-Shaul (Ohr Letzion 11-6), writes that nowadays, when women don’t remove their rings for kneading, (as they may use a mixer or kneading machine), they can keep them on for netilas yodaim. However the Kaf Hachaim (ibid. 37), maintains that this leniency applies only when the rings are never removed. Horav Shlomo Miller Shlit’a, has a similar opinion, and when in doubt they should be removed.
Horav Chaim Kanievsky Shlit”a rules (Daas Noteh Teshuva 251, f.n. 249) that the requirements for washing in the morning are less stringent than washing for a meal, and therefore you need not remove a loose-fitting ring which allows the water to come in contact with the finger.
Horav Shlomo Miller Shlit”a however maintains that the above applies only if you don’t make a brocho for netilas yodaim in the morning, as it may be the case with some women.
A. 2) Shulchan Oruch Horav (4-2), writes that the common practice to be lenient with netilas yodaim in the morning (neigl-vaser) for minors not yet bar-bas-mitzva, stems from the reason for this netila, and that is the removal of the spirit of tumah that descends during night time or sleep, when the neshama partially departs. As the full entry of the neshama occurs only after bar-mitzva, the resulting tumah is also less.
However, Pri Megodim (OCH. 4-7), disagrees and advices to be stringent at least from the time of chinuch (when a child understands and can already be instructed to do netila). Chida’s opinion (More Beetzva 2-60) , is similar and is mainly directed to protect the foods that may be touched by the child, from contracting ruach hatumah. Horav Menashe Klein Shlit“a (Mishne Halochos 7-1) advices, if possible, to do netila at least from the time of chinuch (“and who ever does so will be declared holy”), but in case of need, when food has already been touched, we can certainly rely on the lenient opinions (see also Eishel Avrohom ibid. 3, and Lechem Mishne, Shbisas 3-2 in regards to ruach hatuma in our time).
Rabbi Abraham Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 1/20/2011 2:58 PM |
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#46 - Using Ma'aser Money for Fun Things like Video and Dinners
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Q. What is the halacha regarding using ma'aser money, or money from a generic pushke, for "fun" things, like a video, where the proceeds go to a tzedaka, or a Chinese Auction or dinner? Does it matter if you end up winning?
A. Poskim differ in opinion as to permitting buying raffle tickets or paying for a banquet meal offered by a charity. Some advise not to use maaser funds (Even Isroel 8,64); some consider it as borrowing from the funds. Rav M. Feinstein’s ZT”L (OCH 6-76), view is that it depends on the market value of the ticket. If few are sold and the price is significant, there is likely a market value and purchasing should be avoided. However if many tickets are sold and chances of wining are slim, then there is really no reselling market value and they could be purchased from maaser funds. If it turns out to be a winning ticket, then one is allowed to keep the gains, providing that he returns the money spent on the ticket and the added maaser on the value of the win to the institution that sold it.
Horav Shlomo Miller’s Shlit”a opinion is that preferable one should contribute the wins to the organization that provided the raffle. If that is not an option, then a stipulated condition (tnai) should be made at the onset of giving maaser as follows: Any raffle ticket bought, if it is not a winning ticket, let it be accrued to the maaser funds expenditures, however, if it turns out to be a winning ticket, it should be considered as bought with personal funds.
As far as a banquet-meal tickets, the value of a similar meal as sold in a restaurant should be deducted and paid from ones own money, the rest is tzedaka and maaser funds can be used. (Emes Leyaakov Y’D n.134). The same would apply to a video.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/14/2011 3:11 PM |
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#45 - Posting Online Articles with Random Ads
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Q. One way of promoting your product or service on the internet is to post a press release or article online, with a link to your website. There are many places on the internet that allow one to post press releases or articles for free.
These websites make their money by posting ads next to your writing. Is one allowed to post material to these places even though the writer has no control over what type of Ad will appear next to their writing?
A. Horav Shlomo Miller’s Shlit”a opinion is that it depends on who is the advertiser. If it is an institution or an individual who has a recognized public standing in the community, extra care should be taken as to not create a “chilul Hashem” (desecration of Hashems name), as opposed to an unidentified company, business or entity.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 1/14/2011 3:09 PM |
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#44 - Photosensitive Eyeglasses and Liquid Crystal Thermometers on Shabbos.
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Q. If you can not use a strip thermometer that changes colors on Shabes, why can you use sun glasses that turn darker on the sunlight?
A. The use of photosensitive eyeglasses that turn dark on light is permitted on Shabbos because the color change is done indirectly, without intention, and it is only temporary. Rav Moishe Feinstein ZT”L ( O’CH 3-45) equates it to placing a coloured item on top of the glass, that is obviously not Tzoveah (colouring).
On liquid crystal thermometers or plastic strip thermometers as they are commonly called, the opinions vary. If only the colour changes, many Poskim permit their use (Piskei Teshuvot 340, 6) but some forbid because the change is done intentionally. If numbers appear as the temperature changes, many Poskim prohibit utilizing them (Rav. S.Z. Auerbach, Shmirat Shabbat Kehilchatah 40, footnote 8, responsa Tzith Eliezer 14-31.) Some permit their use if the numbers or letters are present at all times, and they only get highlighted, when they reach that degree of heath specified .(ibid.).
Horav Shlomo Miller Shlit”a is of the opinion that when no liquid containing thermometer is available one can use the plastic strip where only the colour changes and no numbers are created.
Rabbi Abraham Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/7/2011 11:48 AM |
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Important Numbers
