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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#5787 – What a Chat on That Hat
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- Q. See question above: If one’s keeps his Yarmulke under his hat, and it was blown away by the wind and fell off together, may he place the hat back on his head together with the Yarmulke?
A. Based on the above ruling, one is to beware not to place his hat and Yarmulke on his head simultaneously. (RuachChaim 2:3; Kaf Hachaim 2:6)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 2/6/2026 2:29 PM |
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#5786 - Remembering the Removal?
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- Q. See question above: Does the above prohibition also apply to removing the clothes together?
A.Some Poskim rule it is not necessary to beware against removing two pieces of clothing together and the above adherence is limited only to putting them on together. (Orchos Chaim on Shulchan Melachim on the Kitzur Shulchan Aruchand Halichos Shlomo 2: 22.)
However, other Poskim rule the above adherence prohibition also applies regarding removing the clothing. (Shulchan Hatahor 2:1 [Komrono]; Minchas Aron 22:12; Yayin Tov 11; Shraga Hameir 4:87)
Our Rabbis also offered different opinions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 2/6/2026 1:28 PM |
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#5785 - Even More to Remember!
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- Q. - See question above:
Is putting on a scarf at the same time with one’s coat Kasha Leshikcha? (creates forgetfulness). Is it then prohibited?
A.The Arizal Shaar Hakavanos Inyan Birchas Hashachar writes that one is to be careful not to put on two pieces of clothing together, as doing so brings one to forgetfulness. [Thus, for example if one’s shirt is inside his coat, or his undergarment is inside his pants, he should not put them on together.]
The poskim debate whether performing these activities falls under the biblical prohibition stated above. Rav Chaim Palag’i, Rav Yosef Chaim Zonnenfeld zt”l and the Aruch Hashulchan all feel that performing theses acts are biblically forbidden. However, the Sefer Chassidim seems to indicate that there is no prohibition. (See Yabia Omer Y.D. 2:8 and Sefer Shemiras Haguf V’Nefesh Mavo chapter 18 for a full discussion.)
Our Rabbis offered different opinions.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 2/5/2026 7:19 PM |
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#5784 – A Shaila to Remember!
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- Q, Kvod Rabenu, Long Great Life. As we are about to read Parshas Yisro, telling the story of Kabbalat Hatorah (receiving of the Torah) and as from former questions the Rov well knows, I also teach Judaic studies in a Jewish day school. So I have a few questions that I need an answer for my young students. And I thank greatly the Rov for answering me again and again.
First thing they want to understand why do we repeat again and again our Torah learning so we wont forget. The kids are not accustomed to do that with other teachings?
A. Firstly, as already informed in other questions, we must explain that our Torah gives a grand amount of importance on gathering and amassing Torah knowledge and not to, Hashem forbid, forgetting one’s learning.
Throughout the Talmud and Midrashim our Sages tell us of numerous activities which one should avoid since they are “kasha l’shichcha,” they may cause one to forget his Torah knowledge.
The Mishnah in Pirkei Avos (3: 8) teaches that one who forgets what he has learned is considered to be deserving death. The source for this is a verse in Parshas Va’eschanan, which says: “Only beware for yourself and greatly beware for your soul, lest you forget the things that your eyes have seen and lest you remove them from your heart all the days of your life, and make them known to your children and your children’s children” (Devarim 4:9).
Likewise the Gemara in Menachos (99b) mentions in the name of Reish Lokish that someone who forgets what he has learned has transgressed the negative commandment of the same posuk. The Gemara explains that since the verse uses the words “hi’shamer” (beware) and “pen” (lest), this verse constitutes a negative commandment. This prohibition is cited by the Smak (9, 105), Smag (Lo Saaseh 13) and Yireim (28).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller,
Horav Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 2/5/2026 12:13 AM |
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#5784 A Shaila to Remember!
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- Q, Kvod Rabenu, Long Great Life.
As we are about to read Parshas Yisro, telling the story of Kabbalat Hatorah (receiving of the Torah) and as from former questions the Rov well knows, I also teach Judaic studies in a Jewish day school. So I have a few questions that I need an answer for my young students. And I thank greatly the Rov for answering me again and again.
First thing they want to understand why do we repeat again and again our Torah learning so we wont forget. The kids are not accustomed to do that with other teachings?
A. Firstly, as already informed in other questions, we must explain that our Torah gives a grand amount of importance on gathering and amassing Torah knowledge and not to, Hashem forbid, forgetting one’s learning. Throughout the Talmud and Medrashim our Sages tell us of numerous activities which one should avoid since they are “kasha l’shichcha,” they may cause one to forget his Torah knowledge.
The Mishnah in Pirkei Avos (3: 8) teaches that one who forgets what he has learned is considered to be deserving death. The source for this is a verse in Parshas Va’eschanan, which says: “Only beware for yourself and greatly beware for your soul, lest you forget the things that your eyes have seen and lest you remove them from your heart all the days of your life, and make them known to your children and your children’s children” (Devarim 4:9).
Likewise the Gemara in Menachos (99b) mentions in the name of Reish Lokish that someone who forgets what he has learned has transgressed the negative commandment of the same posuk.
The Gemara explains that since the verse uses the words “hi’shamer” (beware) and “pen” (lest), this verse constitutes a negative commandment. This prohibition is cited by the Smak (9, 105), Smag (Lo Saaseh 13) and Yireim (28).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 2/5/2026 12:07 AM |
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#5783 – The Tu Bishvat Superior Orders!
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Q. Dearest Rabbi.
When we eat the Tu Bishvat meal in shul or at home with the different usual fruits what is the correct order of the eating and brochos?
A. On a similar question 4639 we wrote:
First is the brocho Hamotzi on the bread or Mezonos (for cakes), followed by the brocho of ‘P’ri Hagofen’ on the wine (or grape juice) and then ‘Bore Pri Haetz’ on the olives, followed by a ‘Shehakol’ on some KOSHER beer.
Once the blessing of Haetz was recited on the olives the different fruits can be eaten.
Rabbi A. Bartfeld as revised by, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 2/1/2026 11:53 AM |
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#5782 – Plant, Plant Closer, than Away!!!
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- See question above. Q. If it is a mitzva, does it have to be on ones home or a Jewish institution, or can it also be everywhere in the wilderness?
A. Most likely it should be for the benefit and well being of a member of the community or an institution.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/30/2026 11:57 AM |
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#5781 Plant, Plant, Away!!!
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- Q. Should, one also plant a tree outside of Israel on Tu Bishvat? Is that also a Mitzva?
A. In general we rule the mitzvos that depend on the land or “Mitzvos Hatluyos Baaretz”, apply only to the land of Israel unless they were explicitly included by the Torah in different ways. (Kidushin 36a, etc.). However, we may maintain that it is also a mitzva on the people to plant trees. The first opinion seems to be the rule.
It is not common to see Gedolei Yisroel devoting time and effort to the planing of trees outside Eretz Yisroel.
However, in some particular instances, as required by the private needs of individuals and their families, it could be a mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/30/2026 11:12 AM |
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#5781 Plant, Plant, Away!!!
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- Q. Should, one also plant a tree outside of Israel on Tu Bishvat? Is that also a Mitzva?
A. In general we rule the mitzvos that depend on the land or “Mitzvos Hatluyos Baaretz”, apply only to the land of Israel unless they were explicitly included by the Torah in different ways. (Kidushin 36a, etc.), however, we may maintain that it is also a mitzva on the people to plant trees.
The first opinion seems to be the rule. It is not common to see Gedolei Yisroel devoting time and effort to the planing of trees outside Eretz Yisroel.
However, in some particular instances, as required by the private needs of individuals and their families, it could be a mitzva.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/30/2026 11:01 AM |
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5780 - Celebrating the Eating Real Kosher Fruits?
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- Q, Dear Rabbi. Why is the planting of trees and eating their fruits so important that we have a special day to celebrate?
A. In the Land of Israel each year's crop must be tithed separately. In addition, different tithes are given on different years of the seven-year Shemitta cycle. In years 1, 2, 4 and 5, a second tithe called "Ma'aser Sheini" is separated.
In Temple times it or its monetary equivalent would be consumed in Jerusalem, while today it is redeemed on a coin which is later destroyed. In years 3 and 6 the "poor man's tithe" ("Ma'aser Ani") is separated. And fruit which grow in the 7th year are sacred Shemitta fruit.
The "new year for trees" is actually on a different date – namely Rosh Hashanah.
During a tree’s first three years – both in Israel and the Diaspora – its fruits are forbidden under the biblical injunction against eating Orlah (Leviticus 19:23). If a tree was planted sufficiently prior to Rosh Hashanah, it concludes its first year with Rosh Hashanah and then begins its second year of growth.
When partaking of fruits grown in Israel, they must be properly tithed. Otherwise, the fruits are not “kosher.”
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/30/2026 10:55 AM |
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#5779 –The Treating of a True Tzadik Tree on Tu Bishvat
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-Q. Kvodo. I have the first Yohzait for my mother on Tu Bishvat. My family and all the granchildren usually get together and celebrate with a simcha meal, since it is now a Yohrzait can we still do it?
A. on a similar Shaila 5781 we wrote:
“Q. Rov Shlit’a. Our dearest Talmid Chochom and Tzadik grandfather, who you knew well, and as you also know, was niftar a month ago and his Shloshim will be on Tu Bishvat.
He, for many years would organize a beautiful simcha on that day and gather all the children an even the great grand children to a seudah together.
Since it is not permitted to do any act of Avelus (mourning) on Tu Bishvat, is there any way we could still get together and maintain in his Kovod and Zechus (honor and merit) that tradition this year?
A. Horav Shlomo Miller’s Shlit’a opinion is that if only a siyum (ending of a Talmud or Mishna treaty) is made and words in regards to Tu Bishvat are said, without any Hespeidim or eulogies, it is permitted.
I would add, that this is analogous to a kiddush often served in shul on the day of the shloishim even on Shabbos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/30/2026 10:37 AM |
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#5778 Another Vort on that Vort
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– Q. Me again, as I was discussing and searching this shaila, I saw an opinion that avoids weddings on the first half of the month of Shvat, does anyone keep that in our times?
A. Indeed as, Poskim mention it is a rare opinion. Nitei Gavriel (Bein Hametzarim 1: 5) and others maintain that it is a rare and not kept opinion.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/30/2026 10:31 AM |
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#5777 A Vort on a Vort
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- Q. Dear Rov, as I asked by email, we Be’H are about to do theVort (engagement) for our daughter. I heard that it should better not be done on the Seventh day of Shevat, that corresponds this year to this coming Sunday night (Feb 25 2026), when it was planned, is that correct?
A. On question 4316 we quoted indeed Sefer Chassidim (158 p. 162) that mentions that weddings should be avoided on the seventh day of the months of Elul, Shevat and Tamuz. He warns that it may cause the demise of one of the couple. Yet it is known that some great Chassidic Rabbis actually got married on that day. (See Nitei Gavriel – Bein Hametzarim 1: 5)
Horav Shlomo Miller’s Shlit’a opinion is that even the Sefer Chassidim mentions only celebrating a wedding and not just a Vort, that should be then permitted.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/30/2026 10:27 AM |
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#5776 – Tell It the Best!
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- Q. See question above.
I also have the family tradition to say Parshas Haman repeated twice and followed by the Aramaic Targum translation. Should that also be repeated on the night after?
A. Indeed some Poskim hold that the tradition of saying Parshas Hamon includes repeating it twice followed by the Targum or Aramaic translation. (Nitei Gavriel , H. Purim !; 3). If you will say it at night as advised on the question above, it should be said on the usual manner.
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Posted 1/28/2026 11:56 AM |
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#5775 – A Better Late Than Never Parsha?
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- Q. Kvod Rabeinu Shlit’a. If someone usually says Parshas Haman and the accompanying tefilos on Tuesday, yet he was traveling and could not say them until the night, is it OK to say it then?
A. Although the minhag is to say them on Tuesday, yet there is likely still to be great meaning at that following night also, as often minhagim and traditions such as blessings and gift giving of the day transfer to the night after, when not kept on time.
See next question.
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Posted 1/28/2026 11:51 AM |
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#5774 - Man Parsha - Always “Heaven On Earth”
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Q. Dear Rabbi Long Life. I just got an email from our shul that we should say on this Tuesday, the Parsha of The Man, as a great Segula for having good Parnassah. I just so happens that I say that chapter every day, do I have to say more?
A. On question 5287 we wrote:
Q. We were asked a number of Shailos this year, significantly more than in others regarding the reciting this week of Parshas Haman on Tuesday.
I sent to them the following Teshuva, we once wrote:
A. “1606 – Q. What is the source for saying Parshas Haman on the third day of the week of Beshalach? Is this an accepted segula for parnassa that one should follow?
A. The Tur and Beis Yosef (O.H. 301), as well as the Mishna Berura (1: 13) mention that it is a segula (remedy and protection) for parnassa, support and livelihood, to recite the Parshas Hamon every day.
Perisha and Mishna Berura quote the Yerushalmi Brochos that maintains that one who reads Parshas Hamon every day, is assured that his sustenance will not be diminished. The reason is to inculcate the belief that parnassa is Heavenly given, and just like by the omer of mon, working harder and collecting more, did not contribute to a greater degree of sustain or wealth. They also mention that it could be recited on Shabbos.
Yalkut Menachem quotes that Rebbe Menachem Mendel of Rimanov zt”l asserted that it is a Segulah for Parnassah to recite Parshas Hamon on the Tuesday of Parshas Beshalach. (See Nitei Gavriel ”“ Purim 1: 3). This minhag has become recently, due to social media communication, more popular.
Horav Shlomo Miller Shlit’a opinion is that one should follow the Tur and Poskim mentioned and his family minhogim. When recited on Shabbos, one should not add the accompanying tefilos for parnosso said during the week.
Rabbi Abraham Bartfeld as advised by Horav Shlomo Miller Shlit’a.
July 16, 2025
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Posted 1/27/2026 12:16 AM |
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#5773 - A Storm of a Shailah?
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- Q. Dear Rov. I truly wonder if one is allowed to make people come to shul to fulfill the ten needed for a minyan, when there is a powerful snow storm and it may put some people in danger. Is that correct?
A. There are many variables and different conditions that may give contrary answers to that question.
However, one item is clear. If there is any way or condition that can place a person in any danger, be it his age or status of the road and sidewalk etc. one should remain safe at home.
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Posted 1/25/2026 5:27 PM |
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#5772 - Need New Pesach Teeth?
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- Q. Moreini Horav O”Y. (Orech Yomim).
We have, in our shul, a tzedaka group that collects every year to help the families unable to meet the needs for Pesach. We have an elderly retired man who needs a complete new set of dentures that are not covered by his medical insurance and he would have problems eating regular matza. Can we use those funds for his needed dentures or should we advise him to eat Matza Sheruya (soft wet matza) that he always avoids?
A. Chashukei Chemed (Pesachim 90a) deals with a similar shaila and sides to be lenient in need and provide for the new set of dentures if the funds suffice.
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Posted 1/25/2026 1:13 PM |
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#5771 - Blessing Shecheyanu on esrog jam
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- Q. Can you make Shecheyanu on jam made from Ethrogim on the second night (of Rosh Hashonoh)?
A. The Tur and Bais Yosef (O.H. 583) quote from Talmud Kerissos (6a) that one should eat on Rosh Hashonoh esrogim as a good siman. (In our text-version of the Talmud the word esrog is omitted). Ben Ish Chay (Parshas Reeh) mentions that it was a Yerushalmi tradition to eat esrogim on the second night and recite shechecheyonu on them. He adds, that in his city, the esrogim were indeed sweet, but hard to find before Sukkos.
The ones they did eat were the ones left over from last Sukkos and were consumed on Tu Bishvat, but no shehecheyanu was said, since that brocha was already recited during Yom Tov on them. A similar opinion is to be found in Leket Yosher (p. 149) and in Hoelef Lecho Shlomo. (O.H. 92)
A number of other reasons are mentioned by Poiskim not to recite shechecheyonu on a esrog. Mishna Berura (225:16) quoting Shaar Ephraim and Mor Uketzio, explains that since the esrog fruit remains in its tree from year to year there is no recognizable pleasure in its renewal. Sdei Chemed (Brochos 2:2 in the name of Yofe Lalev) reasons that since the esrog is also compared to a vegetable (Bikurim 2) no shehecheyonu is said.
If the esrog was also preserved as a jam there are numerous Poiskim who opine that the blessing is omitted, since it can endure for many years in that state and its beginning will remain unidentifiable.
However, some Poiskim maintain that if the esrog is fresh and it was not used on Sukos, she#checheyonu can be recited as was the Yerushalmi minhag quoted above. (Tehilo Ledovid p.153 – Eitz Chaim, Hilchos Suko p.352).
Horav Shlomo Miller’s Shlit”a opinion is that you can use a new fresh esrog (not preserved) on the second night of Rosh Hashanah, for reciting shehecheyanu by the kiddush.
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Posted 1/23/2026 1:44 PM |
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#5770 – A Froge on the Esrog?
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- Q. Dear Rabbi. I was able to save by refrigeration the Esrog from last Sukot to eat on Tu Bishvat. Does one make a Shecheyanu on that Esrog? What if I also kept some of it as a jam?
A. On question 455 we wrote;
"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 brocha since it was already said at the time the mitzvah of lulav and esrog was observed during Sukos. Following the Halacha that when the brocha 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 Yerushalayim to recite Shehecheyanu.
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 on 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 1/23/2026 1:40 PM |
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Important Numbers
