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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#41 - Children Given 2 Names for Mazal
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Q. We named our newborn daughter in honor of a aunt that passed away young. At the time of the naming we were advised to add another name to the original to add a better Mazal to the child. In reality we only use the original name. Do we now have to call our daughter constantly by both names?
A. The opinion of the Poskim in regards to a Get (divorce), is that a name given at birth will remain a name, and not be considered Nishtakach (forgotten), if used occasionally even if only by one person, (see Get Mesudar p. 38a. In the name of Divrei Chaim an other Poskim). As it is customary to use the full name of birth when reciting a “Mi Sheberach”, the fact that the daughter is constantly named only one name will not interfere or hamper the double-name given at birth for Mazal Tov. Horav Shlomo Miller advices that, from time to time parents should call their child by both names.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/31/2010 2:39 PM |
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#40 - When the 10th of Teveth falls on Friday, why are we allowed to fast on Friday?
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Q: When the 10th of Teveth falls on Friday, why are we allowed to fast on Friday and not bump it back or forward as other fast days?
A. The fast of Asara b'Teves occurs on a Friday about 20 % of the time. (next one will be Dec. 13, 2013). The fast continues until after the completion of Maariv for Shabbos.
The Avudraham (Taanios p. 254), in the name of the Responsa of the Geonim, mentions that unlike other fast days (except Yom Kippur) if the Tenth of Teves were to fall out on a Shabbos this fast would actually be observed on that day. This is because of the verse “Etzem Hayom Haze” ("this very day") mentioned in Yehchezkel 24-2, is similar to the phrase “B’etzem Hayom Haze” written in regards to Yom Kippur in Vaikrah 23-28.
He further explains that our calendar calculation is such that the only public fast which can fall on Erev Shabbos is the tenth of Tevet. He adds that if the 13 of Adar falls on Shabbos, we move Taanit Esther back to Thursday, to avoid not being able to proper prepare for Shabbos.
Kol Bo mentions another reason, that it is Darkei Haemori, as other religions fast on Friday. Evidently this is not enough to override the Etzem Hayom Haze.
See also Chidushei R. Chaim (Stencils - Rosh Hashana), who explains that Asara b’Teves is similar to a Taanit Chalom, the fasting for a nightmarish dream, that one observes even on Shabbos, since it brings relief only when kept immediately. Some further explain that Asara b’Teves is not essentially only a historical fast day of mourning, but rather, like Taanit Chalom, a day of fasting for an actual occurrence of today, as it is in this day that the Heavenly Court decides if the Geulah will take place in this particular year. (Chasam Sofer Vaikra- Drush Zain Adar, see also Ohr Sameach H’ Taanis 5-6).
Rabbi A. Bartfeld, as revised by Horav Shlomo Miller Shlit”a
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Posted 12/23/2010 10:24 AM |
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#39 - Two Kitchen Kashrus Questions.
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Q: I have two kitchen kashrus questions.
1) My son's babysitter used one of our parev knives to cut up carrots she had cooked in her home. She is not jewish. My understanding is that they were boiled in water to soften them.
Additionally, another knife (or two) was mixed up with the one she used, so I have two (or three) knives set aside where she used one of them, I'm just not sure which one.
Does anything need to be done with the knives?
2) My second question is I have a plastic dairy bowl and metal dairy fork that were washed up in very hot water using the fleishig washing sponge. The sponge had been used for real meat, I don't recall how long it had been sitting unused before it was used on these keilim.
Thank you so much,
L.
A. As far as the first question, Horav Shlomo Miller Shlit”a is of the opinion that you it suffices to wash the knives in cold water and they are kosher. On the second shaaleh he instructed to wash the keilim in the same very hot water to kashers them.
Rabbi Abraham Bartfeld, as revised by Horav Shlomo Miller Shlit"a
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Posted 11/19/2010 3:58 PM |
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#38 - Pouring vinegar or any salad dressing containing vinegar and salt into salads.
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Q- Is it permitted to pour vinegar or any salad dressing containing vinegar and salt into salads, avocado, cabbage, tomato, lettuce, peppers, onions, endives, anise, carrots, corn, etc on the Sabbath right before the meal?
Can you use lemon juice?
A. The prohibition involved in preserving food (according to Rashi - Shabes 37a) is the melochoh of Meabeid or tanning, that was required to process the hides needed to cover the Mishkan, (according to Rambam Ch. 22, and Shulchan Aruch 321- 3, it is cooking or Bishul).
The Talmud (ibid. 75b) indicates that there is no tanning in foods, as they are not permanent and are unlike hides or other perennial objects. Yet the sages imposed rabbinical restrictions on food preservation, salting or pickling, which were necessary prior to the availability of refrigeration.
Mishnah Berurah (ibid. 14) indicates that in certain cases and conditions, salting and preserving vegetables and salads is permitted: such as:
a)- when this kind of vegetables are not ordinarily preserved or are not suitable for pickling,
b)- when they are steeped in salt or vinegar one by one and eaten immediately,
c)- when the vegetables are cooked, as they are then not normally preserved, and
d)- if you add prior a bit of oil or mayonnaise, as this weakens the preservation capacity of salt and vinegar. This would then permit the use of salad dressing.
Other spices, such as paprika, pepper, onion and chilli powder are permitted (ketzos Hashulchan ibid.) Equally so, is the squeezing of a lemon on a salad, or the adding of wine or alcohol liquor, as these are not used in tanning .
Rabbi A. Bartfeld as revised by Moireinu Horav Shlomo Miller Shlit”a
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Posted 10/29/2010 1:14 PM |
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#37 - Wine made from grapes imported from Italy?
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Q. Would it be OK to drink wine a friend is making from grapes imported from Italy?
A. The fact that the grapes are imported from Italy is not an issue in the kashruth of wine. The kashruth laws involving wine are concerned more with who handles the wine than of what they use to make it. To be considered kosher, a Sabbath-observant Jew has to be involved in the entire wine making process. From the moment that the dry grapes are brought to the winery, or from when they are placed at home in a vat or container to be pressed or crushed, we have to be vigilant to prevent an inadvertent irreparable Hamshacha, that would disqualify the total wine making process. Hamshacah is defined in Halacha as the separation of the juice of the grape from the grape skin. Whether the wine is produced commercially or at home, any movement of the grape juice during its production (sampling, pouring, touching, pumping) qualifies for Hamshacha. If this Hamshacha is done by a non Sabbath- observant Jew or a Gentile anywhere along the process or after it has been bottled and not yet sealed properly, it will render it non-kosher
Rabbi A. Bartfeld - Revised by Horav Shlomo Miller Shlit”a.
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Posted 10/22/2010 12:46 PM |
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#36 - Tolaim in Smoked Salmon with Hechsher
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Q: Since there is a problem with worms in the pacific salmon fish, does that include the pacific salmon lox with the OU certification?
A: We consulted with Rabbi Y. Felder Vice-chairman of the COR and he advised the following: "The issue of tolaim is only in wild salmon. On the package of lox it would say - wild."
Rabbi A. Bartfeld
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Posted 9/18/2010 11:14 PM |
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#35 - Cutting down a fruit tree.
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Q - I have a grape vine that I am allergic to can I destroy it? If so, should I get a non-Jew involved?
A - Darchei Teshuvah 116:51 writes that all fruit trees are included in the prohibition mentioned in Parshas Shoftim of cutting fruit trees, even a tree that bears bitter or wormy fruit. In some instances Poskim permit the cutting of tree if it is ruining or weakening other nearby trees or fields, or if the wood of the tree is more valuable than its fruit. Rambam, Hilchos Melachim 6:8, based on Bava Kamma 92a; Shulchan Aruch Harav (Shemiras Guf v’Nefesh 15); Doveiv Meisharim 1:134.
Kaf ha-Chayim 116:85. permits cutting if a fruit-laden tree is darkening the window of a house, or brings bugs into the house, unless the problem can be alleviated by just trimming the branches.
Since we find in Rabbinic literature that a curse and other ominous warnings are in effect on cutting fruit trees (see Bava Kamma 91b; Bava Basra 26a), and Rabbeinu Yehudah Hahasid in his Will also warns against destroying them, some Poskim conclude that even when it is halachically permitted to cut down a tree it should be nevertheless avoided.
Horav Shlomo Miller Shlit”a is of the opinion that the best way to deal with the problematic vine is to sell the tree to a non-Jew (using Kinyan Kesef - monetary acquisition) and have him dispose of it in whichever way he would prefer or benefit.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 6/9/2010 12:00 AM |
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#34 - Being Motzei a Brocho Achronoh with Berkas Hamazon.
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Q. Dear Rabbi, If a person is unsure if he ate enough cake to require a Brocho Achronoh, can someone who needs to recite Berkas Hamazon be Motzei him?
A. Horav Shlomo Miller Shlit"a opinion is that Birkas Hamazon is Motzei Brocho Achronoh.
Rabbi A. Bartfeld
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Posted 5/22/2010 12:00 AM |
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#33 - Are the Branches Decorating the Shul on Shavuos Muktzeh?
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Q. Dear Rabbi, Are the branches decorating the Shul Muktzeh, if they fall down, or can you remove them on Yom Tov?
Decorative branches that were placed on the Shul before Yom Tov are not Muktze. See Mishna Berura (494 - 9) in the name of the Mogen Avrohom. Mishnas Yaakov (ibid.) writes that he observed Torah sages that moved those branches as they went up to the bimah. Horav Shlomo Miller Shlit”a opinion is that if they were only fixed temporarily and can easily be removed, they are not Muktze.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 5/18/2010 12:00 AM |
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#32 - Drinking Coffee Shavuos Night
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Q. Dear Rabbi, On Shavuoth night when we stay awake all night learning, if someone keeps on drinking coffee does he have to make a Brocho each time he drinks a cup or is one Brocho enough for all the night? How about Brocho Achronoh?
A. Mishnah Berurah (185 - 17) writes that as long as the individual who has recited a brochoh, has not diverted his attention and keeps his intention on continuing drinking (even if the food or drink has been already digested) he does not have to repeat the brocho. However, the Shoel Umeshiv (Tom. 5-23) states that if more than a half an hour passes after finishing each cup he should recite anew (comparable to the four cups of the Seder). Similar is the opinion of Chukei Chaim (s-1), who maintains that after a lapse of two hours he should repeat the brocho, especially if he has to leave his place of learning and prepare a cup in another room.
Horav Shlomo Miller Shlit”a is of the opinion that if one has finished his drink and now engages in learning, it would be considered heseich hada'as (diversion of attention) and a new brocho should be recited when he decides to drink again. As for the brochoh achronoh is concerned, Minchas Yitzchok (5 -102) opines that the time for digestion for liquids is rather short and one should recite that brocho immediately after he finishes drinking.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 5/18/2010 12:00 AM |
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#31 - Can one buy fish, such as salmon or tilapia from Cosco or a fish market?
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Q: Can one buy fish, such as salmon or tilapia from Cosco or a fish market?
A: Horav Shlomo Miller Shlit”a is of the opinion, that if the fish has its skin attached and you can see that it is of the kosher kind (it has scales), if the market service people are careful in their cleanliness and wash their knifes and cutting surfaces between costumers, it is permitted to buy that fish.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 2/13/2010 12:00 AM |
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#30 - Are the remainder of the pieces of matzoth eaten at the seder considered to be a used hefetz shel mi
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Q: Dear Rabbi, After Pesach Seder are the remainder of the pieces of matzoth eaten at the seder considered to be a used hefetz shel mitzvah, that has to be disposed accordingly and not thrown in the garbage even if they are small pieces less than a kezait?
How about the remainder Lechem Mishne Hallah every Shabath?
A: A hefetz shel mitzvah would be an object that was used for the performance of a mitzvah and carries certain restrictions in its disposal such as the discarded tzitzith strings from a talith. On them, the Remoh (O.C. 21,1) advices that they should not be thrown into the refuse with the common waste, but rather removed in honour into a genizah if possible. The talith however, does not require such treatment, but it should also not be disposed off disgracefully into the garbage. While still in use, the talith should be treated only in an honourable way (ibid 21,2).
Horav Shlomo Miller Shlit”a pointed out that in the case of Pesach matzah, the hefetz shel mitzvah would be the matzah that was already eaten but not the remainder. This unused matzah would only be restricted to the normal prohibitions of bizui ochlin, which don’t affect pieces less than a kezait, even on bread. (It is still prohibited to tread with your feet on the crumbs on the floor, Mishnah Berurah 180, 10).
As a hidur mitzvah only (enhancement of the mitzvah) it would be better to collect those pieces and place them inside a plastic bag prior to their placement in the refuse bin or to use them in any other honourable way.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit”a
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Posted 2/13/2010 12:00 AM |
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#29 - Naming a Jewish baby girl born from a non Jew.
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Q. BS"D Dear Rabbi, Shalom, A friend asked me the following question. A Jewish woman who recently had a baby girl from a union with a non Jew. She wants to name her baby girl. What is the advised procedure? When announcing it should the name of her mother be used? Thanks,
A. Horav Shlomo Miller Shlit”a advised not to give the name to the baby in the normal procedure by the reading of the Torah, but rather for the Minyan to recite Tehilim at the end of the Tefilah praying for Teshuvah and then proceeding with the giving of the name. It is correct to use the mothers name.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 1/29/2010 12:00 AM |
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#28 - Using Maiser for Fundraising Events
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Q: 1) There is a Hilula at my kehila to raise funds for the Jewish religious school my daughter goes to: Can I use maiser money to pay for the tickets to the Hilula? (there is diner and refreshments served). 2) There will be there a silent auction (where people bid and the item goes to the highest bidder) with various items, most of them donated by members of the kehila and some on consignment, can I use Maiser money to pay for them?, How about buying tickets for a Chinese auction? and if I win can I keep the item?
A: On question 1, Horav Shlomo Miller Shlit’a advised to deduct whatever sum you would be benefiting from attending the dinner (Ma shenehene), that is the savings you obtained by not consuming your own food or eating at a restaurant that evening, according to what you normally would have done. The rest can be paid from maiser funds.
On question 2, on a Silent auction you can not use maiser money as you are actually purchasing the item for your personal use. (Unless you overpaid for the item). On a Chinese auction, as it depends on your particular luck to win, you may use maiser funds for buying the tickets, if you win you will have to give maiser from the value of the item.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/22/2010 12:00 AM |
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#27 - Are the new airport x-ray scanners problematic for women?
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Q. Due to security measures, the airports are going to be putting in x-ray scanners that show people without their clothes. Is this going to be a problem for frum women?
A. Horav Shlomo Miller Shlit”a suggests that women should choose the pat-down option rather than the full body scan because of tzneius issues. This is similar to the Psak of women not swimming in a pool where a male life-guard (non Jewish) is on duty, as it creates a feeling of immodesty on the bathers. When the pat-down option is not available, or it would cause severe hardship such as loosing a flight, we may rely on “Asukim Bemelachton” or being occupied on their work. This Heter is commonly used in medical practice (Even Haezer 23-3, and Poiskim et al), as well as the fact that apparently the scan shows only outlines and the monitor is placed in the privacy of another room.
It is still premature to offer a definite Psak on this issue as many details of how the security scans will eventually be implemented, and how they actually work are yet unknown and privacy issues have yet to be resolved.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 1/9/2010 12:00 AM |
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#26 - Attending a Simcha after Shloshim.
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Q. Good friends have invited me to a L'Chaim in honour of their son's engagement. It will be after my Shloshim observance for my Father. There will be no music and guests will be coming and going over a three hour period. Can I attend?
What about a Birthday party with no music but many people will be in attendance.
Please advise.
Thank you.
A. Horav Shlomo Miller Shlit"a permits when necessary the attendance to a "Vort" after "Shloishim" as long as you do not tarry, just coming in, wishing mazal tov and leaving. Same applies to a Birthday party.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shli"a
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Posted 1/9/2010 12:00 AM |
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#25 - Is there a deeper significance to the last word Itborach in the Ame Yehey Shemey Rabba line of the K
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Q: Is there a deeper significance to the last word Itborach in the Ame Yehey Shemey Rabba line of the Kaddish?
A: The most important part of Kaddish is the congregation's response and central line: Yehai shmeh rabbah mevarach leolam ulolmay olmaya, ("May His great name be blessed for ever, and to all eternity"). According to the Targum Yerushalmi this response is an Aramaic translation of the Hebrew Baruch shem kevod malchuto leolam vaed. (Blessed be the name of His glorious kingdom for ever and ever), (Genesis 49:2 and Deuteronomy 6:4, and is similar to the wording of Daniel 2-20.) Although it is not a complete translation as it lacks the kevod malchuto. (See Emeth Leyaakov P. Vayehi for an explanation). According to the Talmud this was Yakov Avinu’s praise to Hahem when he realized that his children were all with him as they proclaimed the first Shema Israel. (see Pesachim 56-a). In that sense, Itbarach (be His Name blessed) is separate from Yehei Shmei Rabah.
There are indeed three different traditions in answering Yehei Shmei Rabah, and they convey different meanings to “itbarach’
1) Ashkenazi minhag (see Tur, Bet Yosef O.C. 56 , Abudraham and Hagrah ibid., Rambam, H. Tefilah 9-1) is to recite only till olmayah. This response consists of 28 letters, alluding to the word “koach”, and reminding us “That whoever responds Yehe Shmei with all his “koach” or might (utmost concentration Rash“i), any judgement against him is torn up (Shabat 119b). It also alludes to the first verse of the Torah that similarly contains seven words and has 28 letters. According to this tradition, itbarach is a section apart consisting of eight praises, and reverts to the beginning of kaddish. Together with Itgadal, veitkadash, it entails ten expressions of praise that represent the Ten Commandments. The first two terms stand separately, as the first two commandments did, which were expressed by Hashem Himself . (Shibolei Haleket ibid.). This would place “itbarach” as representing: “Thou shall not take the name of Hashem in vain” . This is the source of the holiness of all blessings and brachot.
2) The customary Hasidic tradition (R. Yosef Gikatilia, Bet Yosef and Mechaber O.C. 56 et al). is to include Itbarach, in the Yehey shme rabah declaration. They vehemently claim that it is an integral part of this praise and has to be said together. Tur (ibid..) mentions a minhag were Amen is said after ‘itbarach” This is based on a severe warning mentioned in a Midrash of not separating between the two. The reason is basically of Cabalistic nature. R. Bachye (Shemot 2-24) compares kaddish to the cry of the children of Israel from their bondage in Egypt, and Hashem listening and remembering His covenant to them. Together with Yehei shmei rabah, the “itbarach” represent the Ten Sefiroth and one should not separate between “the Keter and the Ein Sof”. It is interesting to mention that with “itbarach” we have now 34 letters, also alluding to “might“, but more correctly “his might’ (bechol kocho) as in the Talmudic expression quoted before (Derishah ibid.)
3) The Separadic minhag, (Hoarizal, Shelah, Kaf Hachaim, Ben Ish Hai P. Vayehi et al) is to respond Yehei shmei rabah through “Da’amiran Be’alma” which consist now of twenty-eight words instead of letters,. This is also based on cabbalistic teachings.
It is worth mentioning that Mishne Berurah (ibid.) advices to add Itbarach to Yehe Shmei ( in places where hefsek is not an issue) but to separate slightly between them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a.
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Posted 12/27/2009 12:00 AM |
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#24 - Can I cook pizza in Fleishig oven
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Q: I would like to make Pizza, but I have only one oven in which I cook my fleishig food uncovered. Can I make the Pizza? How? Also, If I bake cakes in my fleishig oven, can I eat them with milchigs? Thank you.
A: Horav Shlomo Miller Shlit”a is of the opinion that you may bake an uncovered pizza in a fleishig oven if the oven has been cleaned and has been kept at high temperature of 500 F for 25 minutes. If a cake was baked in a fleishig oven (when no meat was present) without undergoing the above process it is still permissible to eat it with milk.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
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Posted 12/3/2009 12:00 AM |
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#23 - Is it Permitted to use Diapers with Indicators that Change Colour When Wet on Shabbos?
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Q. Both infant Huggies and Pampers (size N) have the "wet" line which will change color when the baby is wet. Is this also a problem on Shabbos as it seems from the post by Star K? Does it matter what age the child is. I beleive these are the only available Newborn size diapers. Most other brands start at size 1.
A. Pampers Swarddlers Sensitive and Huggies Newborn and size 1 carry the wetness indicator as a standard feature now. Indeed the Star K published in November an alert against their use on Shabbos and Yom Tov. However Horav Shlomo Miller Shlit”a is of the opinion that they could be used on Shabbos and Yom Tov since the melocho of tzovea or dyeing is by definition a creative and positive act. However when it is done “derech lichluch” as staining or soiling it is not tzovea. This is similar to the permitted use of a gauze in a wound smeared with blood or disposable paper napkins and tissues in cleaning coloured spills. The above is permitted even when it is done as a test or confirmation as in bedikah clothes or a wedding night bed sheet. See Mishna Berurah and Shaarei Tzion O.C. 320-20 , Biur Halocho O.C. 280, Shmiras Shabos 14-62.
Furthermore this is an indirect act, often done without intention (gromo, eino miskaven) and therefore it is unlike diabetic urine test sticks, where Poskim are stringent when not totally necessary (Shmiras Shabos 33 (81).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit”a
PLEASE NOTE THE FOLLOWING SENT TO US FROM STAR K:
Thanks for the e-mail. It was my mistake. I thought Rav Heinemann was machmir and I was mistaken the Rav said that is it mutar there is no meleches machsheves and we issued a retraction.
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Posted 11/30/2009 12:00 AM |
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#22 - Lost Track of Ma'aser.
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Q: I try to keep track of how much ma'aser money I
owe. However I did lose track of some small amounts of money that I earned. How
should I go about giving ma'aser for this money?
A: According
to Horav Shlomo Miller Shlit"a, the main issue you have to be concerned
with is that your giving of maaser should not be done as a neder (promise)
to be kept, but rather as a voluntary gift, then you calculate the amount due
to the best of your ability.
Rabbi
A. Bartfeld
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Posted 9/19/2009 12:00 AM |
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Important Numbers
