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#5591 The True Voice of “Kol” Nidrei?
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- Q. See question above.
On question 880 we wrote the following Shaila:
“I have often wondered if we make Hatarath Nedarim on erev Rosh Hashana, why do we recite Kol Nidre? And do any of the two declarations actually work?
A. The source for the Kol Nidrei declaration is the Mishna in Nedarim (23a-b) “If one desires that ones nedarim (promises and commitments) should not take effect, should declare on Rosh Hashana that all his nedarim to be expressed until next Rosh Hashana, should not be valid.”
The Rosh (Yuma Ch. 8: 28) explains this to be the reason for reciting Kol Nidrei in Yom Kipur, when everyone attends shul, as we also find (Yechezkel 40: 1) that Yom Kipur is also named Rosh Hashana. He adds that this declaration will be effective only if at the time of saying the neder, one does not recall saying that declaration. Rosh (ibid.) after quoting Rabenu Tam that Kol Nidrei is a declaration for the future, mentions that the earlier tradition was to consider Kol Nidrei an annulment on nedarim past.
There is also the opinion of the Nimukei Yosef who maintains that Kol Nidrei is not an annulment or future declaration but rather a prayer to Hashem for not being punished for unkept promises. Zohar (Ra’ayah Mehemna 3: p. 255) asserts that the purpose of Kol Nidrei is to repeal and annul all dinim (judgments) and negative decrees against Am Yisroel.
Sh’loh Hakadosh further explains that we perform “hatoras nedorim” on Erev Rosh Hashana for the purpose of being “z’rizim makdimim” or diligent in preempting mitzvos. Besides, it is necessary since people may not be careful to recite, intend or understand properly what the intention of Kol Nidrei is. Sheilas Yavetz (1: 145) indeed wonders why the need for the two declarations and offers other elucidations.
Remoh (Y. D. 211: 1) rules that Kol Nidrei serves as a declaration for future nedarim and you can rely on it in case of great need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.”
See next question.
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 9/19/2025 11:37 AM |
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#5590 – The Singles Unshared Release?
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- Q. Lechvod Harav. At some point I read (I do not remember the source) that a single woman cannot be “yotzei” (comply) with “hataras nidorim” (the release of wows and promises) with Kol Nidrei. If this is correct what should a single woman do?
A. Actually, to answer your question correctly a number of issues have to be firstly clarified.
1) First of all, is Kol Nidrei a declaration for the past or for the future?
On question 880 we wrote that: “The source for the Kol Nidei declaration is the Mishna in Nedarim (23a-b) “If one desires that his nedarim (wows and promises) should not take effect, should declare on Rosh Hashana that all his nedarim to be expressed until next Rosh Hashana, should not be valid.” Rosh (Yuma Ch. 8: 28) explains this to be the reason for reciting Kol Nidrei in Yom Kipur, when everyone attends shul, as we also find (Yechezkel 40: 1) that Yom Kipur is also named Rosh Hashana. He adds that this declaration will be effective only if at the time of saying the neder, one does not recall saying that declaration.
Rosh (ibid.) after quoting Rabenu Tam that Kol Nidrei is a declaration for the future, mentions that the earlier tradition was to consider Kol Nidrei an annulment on nedarim past. There is also the opinion of the Nimukei Yosef who maintains that Kol Nidrei is not an annulment or a future declaration, but rather a prayer to Hashem for not being punished for unkept promises. Zohar (Ra’ayah Mehemna 3: p. 255) asserts that the purpose of Kol Nidrei is to repeal and annul all “dinim” (judgments) and negative decrees against Am Yisroel.
Sh’loh Hakadosh explains that we perform “hatoras nedorim” on Erev Rosh Hashana for the purpose of being “z’rizim makdimim” or diligent in preempting doing mitzvos. Besides, it is necessary since people may not be careful to recite, intend or understand properly what the intention of Kol Nidrei is. Sheilas Yavetz (1: 145) indeed wonders why the need for the two declarations and offers other elucidations.
Remoh (Y. D. 211: 1) rules that Kol Nidrei serves as a declaration for future nedarim and you can rely on it in case of great need. See next question.
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 9/19/2025 11:29 AM |
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#5589 Name the Name?
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- Q. See question above: When one does indeed recite the above mentioned “Yehi Ratzon” is it usual and correct to mention Hashem’s name also?
Therefore if one is in doubt whether he should be eating the food, should he then avoid saying Hashem’s name, specially if he is just going to eat only a small piece?
A. Although Mishna Berura ( O.H. 583:2) does mention the name of Hashem when reciting the above short prayers, based on Bais Yosef, Avudraham and Sidur Yaavetz. However the tradition of many, is to avoid reciting His name as recorded in Kitzur Shulchan Aruch (129), Baal Hatanya and many others.
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 9/19/2025 11:23 AM |
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#5588 Let Hashem’s Will - Always Be
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Q. Rov Shlit’a. My father due to his advanced age and health condition can’t eat anymore the different fruits he used to eat when he was younger. What is the correct thing for him to do on Rosh Hashana in order to recite the different “Yehi Ratzon” prayers on those fruits as he did all the years?
A. Shulchan Aruch O.H. 583:1 rules based on Talmud Kerisus 6a, that one should eat on Rosh Hashana different types of fruits and herbs whose names remind us of the needs that we must pray for to Hashem during the Day of Judgment.
Before the eating, one is to recite a “Yehi Ratzon” or a small prayer asking Hashem for that purpose.
Poskim indeed write that if someone is unable for whatever reason that may be to eat that food, one may just look at it and then recite the proper indicated prayer.
Bais Yosef (ibid) therefore quotes a version of the Talmud (Kerisus 6a) that mentions only looking and observing the produce.
See next question.
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 9/19/2025 11:19 AM |
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#5587 Take Time for the Tefila Time
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- Q. If I say Selichos at home alone (a woman), are there any parts I should be omitting? Thank you. Kesiva vchasima tova.
A. On question: 4377 related to this topic we wrote:
“Q. Is a woman on Tisha Beav (and related occasions) exempt from the evening Eicha, Kinnos and the reading of the daytime Kinnos because it is a time-bound mitzvah?
If she does it on her own, which Kinnos are read if she doesn’t have the time or patience to do all of them? Does the same principle apply to reciting Selichot during Elul?
A. Tefila and similar recitations are not considered a time-bound mitzva, as the Talmud (Brochos 20b) explains since it deals in principle with asking mercy and compassion from Hashem, there is no time limit for it.
As far as choosing which Kinnos or Selichos to recite, in our days they all are available with translation and commentaries. It just takes a bit of prior time dedication and preparation to choose the ones that have more meaning and contain the spiritual awakening necessary during those special times.
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 9/14/2025 2:56 PM |
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#5586 The Worth of One’s Salt?
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- Q. Our common tradition is that on Rosh Hashanah night one puts salt on the chala together with the honey. What is the proper way to do this.
A. On question 215 we mentioned that “There are a number of different minhoggim or traditions:
a) Immersing the chala slice in salt and then same side in honey (Kaf Hachaim 583:4 Ktzei Hamateh ibid.).
b) Immersing three times in salt and then twice in honey (Divrey Chaim – Munkatch).
c) Dipping one side of the slice in salt and the other in honey (Shalmas Chaim 1:39)
d) Dipping in salt and eating a kzais and then immersing in honey and eating again. (Taamei Hamihaggim 706).
e) Some reverse this order (Reshimas Devorim 2 p.23).
f) Eating two different slices of chala, first one dipped in salt, then another in honey.
g) Some reverse the order (Shalmas Chaim 1:346) f
h) Not to immerse in salt at all, however a salt container should be placed on the table. (Orchois Rabeinu 2 p.173, Nitey Gavriel 28:7:17).
Horav Shlomo Miller’s Shlit”a advice is to follow ones own family minhag.
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Posted 9/12/2025 12:44 PM |
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#5585 The Early Fruits!
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- Q. Dear Rabbi, I have noticed that some of may friends serve new unusual fruits on the first night of Rosh Hashanah. Is there any reason why we should have a new fruit on the table during Kiddush also on the first night of Rosh Hashanah?
A. There is not. Numerous people mistakenly confuse the first night of Rosh Hashanah with the second night and place a new fruit on the table on both nights. However, there is no basis for eating a new fruit on the first night, and indeed, lechatchilah, (on the onset) one should specifically not serve any such fruit on the table when Kiddush is recited.
The reason being that some poskim hold that the shehecheyanu recited during Kiddush, which is a blessing over the Yom Tov day, and the shehecheyanu that one needs to recite over a new fruit, are two different “types” of shehecheyanu blessings, and one cannot fulfill both requirements with one shehecheyanu blessing.
According to this opinion, even if the fruit were on the table during Kiddush, another shehecheyanu would have to be recited over the fruit when it is time to eat it.
While this is not necessarily the opinion of all poskim, in order to avoid getting involved on this uncertain question, one should not serve that fruit on the table before Kiddush, and then recite shehecheyanu over it when he is ready to eat it during the meal, thus gaining an additional proper shehecheyanu brocho also.
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Posted 9/12/2025 12:39 PM |
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#5584 Eternal Love!
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- Q. I understand that one has to keep even when in the bathroom the mitzva of Yirath Hashem (Fearing Hashem presence). Does one also have to keep there the great mitzva of Loving Hashem?
A. Although one may not express or even think any words of Torah while in a bathroom, bath or similar, feelings are likely different and they should be permitted when they are just only feelings.
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Posted 9/12/2025 12:36 PM |
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#5583 The Labour on One’s Fruit?
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- Q. Dear Rov Shlit’a. Is it possible in our days, when all fruits are avilable on line to make the bracha of Sheheyanu on the second night of Rosh Hashana?
A. One only makes a Bracha on fruits that grow yearly, however, fruits that grow all year round do not usually require a Shehecheyanu brocho.
Therefore, some Poskim maintain that one should not recite the bracha on new fruit nowadays since all types of fruits are available all year round in the local markets.
See Piskei Teshuvot 225:17 and Seder Birkat HaNehenin 11:15
In general, one does not recite the shehecheyanu blessing on fruits that are constantly available even if they are technically seasonal but are found year-round due to refrigeration, newer growing techniques or simply because they are shipped from other locations.
So, seemingly, most produce in local supermarkets today wouldn’t qualify for the shehecheyanu blessing.
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Posted 9/12/2025 12:34 PM |
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#5582 Adios Selichos?
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- Q. WHEN Exactly IS SELICHOS? I have seen the following traditions of Selichot reciting. Which is correct?
1) Minhag Barcelona: (start) 25th Ellul ( ר"ן ר"ה ט"ז ע"א)
2) Minhag Girona: (start) Rosh Hashana( ר"ן ר"ה ט"ז ע"א)
3) *תשובת הגאונים: -All ten days of Aseres Yemei Teshuva, Including Shabbos
4) מאירי: Mondays & Thursdays of the whole month of Ellul
5) שיבלי הלקט: The Monday & Thursday before Rosh Hashana
6) מטה אפרים: brings a Shita to start on the 15th of Ellul
7) שלחן ערוך: Rosh Chodesh Ellul
8) רמ"א: Sunday (or 2 Sundays) before Rosh Hashana
8b) Minhag חב"ד - Selichos ends Erev Rosh Hashanah
All others end on Erev Yom Kippur or on Yom Kippur
*# 2 & # 3 might be the same (not sure if #2 said on Shabbos) In Siddur R. Amram Gaon, there are Selichos for Rosh Hashana and Friday night (Shabbos).”
A. The tradition of Ashkenazim is this year (2025) to begin reciting Selichos on the night after this coming Shabbos Parshas Ki Savo.
One should follow the traditions of his family or the congregation one attends.
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Posted 9/12/2025 12:31 PM |
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#5581 Go Give a Goy a Gag Gift?
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- Q. Dear Rov Shlit”a. Someone dropped a New Testament Bible in my mail box. Can I now further drop it in the mail box of my great good friend and non-Jewish neighbor as a good will gift?
A. It is not correct and permitted even for Non-Jewish people to believe in the New Testament that openly contradicts the Seven Mitzvot that Gentiles have to keep. So the above is not permitted.
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Posted 9/12/2025 12:27 PM |
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#5580 Blow Your Own Horn?
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- Q. Is it a greater mitzva for one to blow the Shofar himself, when one is well trained and knowledgeable in the Halachot, than just to hear it from someone else?
A. On question 2844 we wrote:
“Q. A high risk elderly patient was strongly recommended by his doctors to avoid going to shul on Rosh Hashana to avoid the danger of contamination and also because of his weakness and many health issues.
The shul is willing to send a baal tokea (Shofar Blower) to blow the shofar for him, however he has been a baal tokea himself for many years. Although he may have to exert himself a bit, he can definitely blow the shofar well himself. Is it better that he should blow or have someone else do it?
A. Chashukei Chemed (Rosh Hashana 29a) presents a similar shailah and quotes Mateh Efraim (585: 10), that even when one knows how to blow well, there is no more mitzva to do so himself. (The opinion of the Chazon Ish – O.H. 29: 4, is similar).
However, he mentions, that Shoel Umeshiv (5: 45) asserts that if one knows hot to blow, he definitely do so, since it is better to do a mitzva yourself, rather than by your agent.
In essence, although the brocho we recite before tekias shofar, reflects that the mitzva of blowing shofar on Rosh Hashana is just the hearing of the voice of the shofar, our question depends on whether there is also a mitzva to blow the shofar or not.
Poskim disagree on the above. Minchas Chinuch (Mitzva 405: 1), Yom Teruah (R.H. 29a) and others maintain that the mitzva is not only the hearing of the shofar, but also the blowing is part of it
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Mori Verabi Horav Ruderman zt’l quoted on Mas’as Levi, that Horav Yisroel Salanter zt’l would announce before the beginning of tekias shofar, that one should have in mind to comply also with the mitzva of blowing the Shofar himself.
Horav Shlomo Miller’s Shlit’a opinion is that the high risk elderly patient, does not need to blow the shofar himself.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
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Posted 9/12/2025 12:24 PM |
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#5579 More Ears Lugging?
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Q. See question above.
If one is staying in an Old Age Home and they blow the shofar via a microphone, should he also place earplugs on his ears?
A. The same as above applies, yet one may cover the ears with a blanket.
However, one must procure and arrange before Yom Tov via Bikur Cholim or any other Frum help organization available to have a proper Shofar Blower come to his place at the institution or at home to blow the shofar correctly.
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Posted 9/12/2025 12:20 PM |
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#5578 Plug Into the Plug?
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- Q. See question above. Can one use earplugs in a place where there is no Eiruv and one is not allowed to carry?
A. Similar to above answer Horav Shlomo Miller Shlit’a opinion is that when needed one should use earplugs, if really one would then avoid listening to the sounds emitted.
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Posted 9/12/2025 11:43 AM |
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#5577 Terrible Sounds?
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- Q. Re- Question 5573 above regarding one walking the street on Rosh Hashana and then listens to the shofar blowing via a microphone from a Non-Orthodox synagogue. If crossing to the other side of the street would not help, should he then use earplugs?
A. As answered above in this case also Horav Shlomo Miller Shlit’a opinion is that when possible and needed one should indeed use earplugs, if really one would then avoid listening to the sounds emitted. See next question.
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Posted 9/12/2025 11:41 AM |
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#5576 The Bright Light on the Night
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- Q. Kvod Rabbenu Shlit”a, Some of our new women guest for Rosh Hashana this year have asked if we can provide for them an oil plate with floating wicks for them to light on the night of Rosh Hashana. Is this a correct and proper Minhag?
A. Indeed it is.
On question 5126 we wrote:
"Dear Rov. I have seen women in my family that light on the night of Rosh Hashana a plate full of candles (floating wicks on oil). Is there a source for this tradition? If yes how many candles should one light?
To what we answered:
“Nitei Gavriel (21: 4) quoting Machzor Bais Din, just mentions that it is proper to light more candles for a Siman Tov. He adds “Lesimono Tovo Hachonas Oiro.” or “For a good sign, is the setting of lights”
Horav Shlomo Miller’s Shlit’a opinion is that people should keep their family traditions.”
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Posted 9/8/2025 12:52 PM |
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#5575 B”H! A New Great New Year First!
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- Q. OUR FIRST Question sent by Horav Dovid Bartfeld Shlit’a to Hagaon Horav Berkovits Shlit’a.
Iv’e noticed that many people that Daven for the Amud, when they finish Chazoras Hashat”z they take 3 steps back.
I thought the Shulchan Aruch says we don’t do that. Iv’e heard people say that the 3 steps we take by Kadish shalem after Uva Letzion are the 3 steps for the end of chazoras Hashat”z so therefore on a monday and thursday when there is laining and the chazan has to walk beforehand, then he should take 3 steps after Chazaras Hashat”z. Is that true?
Answer:
Harav Berkovits said that although indeed the 3 steps that we take at the end of Kaddish are for the Chazoras Hashat”z, but they count even on a leining day when the chazan will walk around before kaddish.
He added an ever bigger chiddush, there are some shuls that when there are two chiyuvim they will split the davening with the second chazan taking over by Ashrei. In that situation one may say that the original chazan should take 3 steps back after chazaras hashat’z because he won’t be saying kaddish shaleim, nevertheless Harav Berkovits feels that the kaddish being said by the second person is enough and he would still not need to take 3 steps back!
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:44 PM |
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#5574 Ois Noise?
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- Q. See questions above. I also wonder if someone learning Torah in a side room in a Shul and hears the laud recitation of the Thirteen Midos, does he have to stop his learning and repeat with all?
A. Poskim disagree on the above. Nitei Gavriel (11: 9) and others maintain that in principle one does not have to stop his learning yet the tradition and minhag is to stop.
Horav Shlomo Miller’s Shlit”a opinion is that one should continue learning Torah if possible.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:36 PM |
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#5573 No Poison Noise!
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- Q. See question above.
I also wonder if one walks by a non orthodox synagogue during Rosh Hashana, does he have to cross walk on the other side of the street to avoid listening to the shofar blown next to their microphone?
A. Horav Shlomo Miller Shlit’a opinion is that when possible one should, if really one would then avoid the sounds emitted.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:34 PM |
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#5572 Stop the Noise?
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- Q. My Dear Rov Shlit”a.
As you well know, my elderly and ill father can’t go to Shul anymore even on Yom Kippur. We have a similar guest staying with us now and he leaves his phone on a very low volume. He sleeps in the same room with my father for Rosh Hashana. Can my father hear with him the blowing of the Shofar transmitted on the phone?
A. On question 3898 Hazoom Es Hakol? we were asked:
Q. Can a patient in the hospital during Selichot, zoom a minyan and repeat with them the Thirteen Midot usually said only with a Minyan present?
A. Usually, any Zoom contact does not contribute to mitzvos that require a minyan. On question 2845 regarding saying Tashlich during the Aseres Yemei Teshuva via zoom we wrote:
Horav Shlomo Miller’s Shlit’a opinion is that one should not.
The reason is that reciting Tashlich next to a body of flowing water is similar to other mitzvos, where the presence of the article, place or situation that brings about a blessing or Tefila, has to be real.
After all, one recites a brocho only on real lightning or thunder, kiddush levana only on actually seeing the moon and not a picture or reflection or listening to the Megila and answering Kedusha or Kaddish only when the voices are real and present.”
We have had other similar shailos and the consensus of Horav Shlomo Miller Shlit’a and many other Rabanim is that one does not comply.
However, if he tells his visiting friend the above, there should not be any prohibition for him on just being there and listening, since he actually complies with the great mitzva of Hachnasat Orchim to a very ill and in need friend.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu, Horav Kalman Ochs and Horav Dovid Bartfeld quoting Horav Berkovits Shlit’a .
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Posted 9/5/2025 12:31 PM |
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Important Numbers
