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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#5294 Go For a True Song
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- Q. As we are to read on this Shabbos Shirah the song that gives the name to the Shabbos, does it all have to be read with a special tune
A. There are indeed different traditions. Horav Shlomo Miller’s Shlita opinion is that indeed the complete shirah should be read with that tune.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 2/9/2025 10:49 PM |
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#5293 An Eating Problem?
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Q. See question above. I see that frum people go on vacation times or dates to places and restaurants that serve both Kosher and non-kosher food. Is that permitted?
Is there any reason to worry about ma’aris ayin when doing so?
A. Mori Verabi HoRavMoishe Feinstein ZT”L (Igrois Moishe O.H 4: 82) rules that eating kosher food in a non-kosher restaurant is a problem of maaris ayin (Negative impression and example).
One may argue that there is no maaris ayin as a person might enter a non kosher restaurant for numerous reasons as, for a business meeting with a non-Jewish client, or to use the restroom. Nonetheless, these things applied in his time time also, and he still ruled to be stringent.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 2/9/2025 11:36 AM |
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#5292 A Drink Problem?
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- Q. Can someone traveling and being in an airport or plane, consume a coffee or tea served in what seems to be just items that are essentially kosher? What is Horav Miller’s Shlit’a opinion?
Would he drink it?
A. Although it is common for many to be lenient when all the ingredients are kosher, Horav Shlomo Miller’s Shlita opinion is to abstain when in public view.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 2/7/2025 12:15 PM |
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#5291 Sounds Are To Good to Be True?
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- Q. Kvod Moreinu Horav Shlit”a: What is the Halacha regarding the prohibition of Kol Isha (listening to the voice of a woman singing) if the music in question is changed to either raise or lower the pitch? If the voice now sounds like a mans is it permitted?
How about if it is done the other way around, it is a man’s voice that now sounds like a woman?
How about, if one just places on his ears an electronic device that changes the pitch?
A. Horav Shlomo Miller’s Shlita opinion is that although it is a unique new and unheard Shailah, one should be stringent and not do it.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 2/7/2025 12:13 PM |
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#5290 Don’t Trim the Shovavim!
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- Q. See question above. Another explanation is because Shovavim falls after the winter solstice, which is when the days start to get longer.
This connects to the narrative recounted in Avodah Zara (8a) that after Adam sinned, he ascertained that the days were getting shorter and feared that his insubordination to Hashem had brought about the end of the universe. Then, as the winter solstice passed, he noticed that the days were getting longer again and was relieved. He saw in it a symbol of his repentance being accepted. Consequently, the period of increasing daylight is seen as a promising and auspicious time.
We don’t find the Shovavim period mentioned in the Talmud, Midrash, Shulchan Aruch or Mishneh Torah; one of the the earliest reference is in the fifteenth-century work Leket Yosher. It was the sefarim of Kabalah and Chasidism who enlarged Shovavim to its current understanding – that also includes fasting on Mondays and Thursdays during this period, every year. Because of their origins, the practices are more prevalent in Sephardic and Chasidik communities than they are among Ashkenazim.
The first practice, as mentioned, is to fast from dawn to dusk on the Mondays and Thursdays of this period. These are the days of the year with the fewest daylight hours, with the result that these fasts are not among the more onerous ones.
Another practice observed at this time is to undertake a taanis dibbur – a fast from speaking. Typically observed on Shabbos (when regular fasting is prohibited), one obligates himself to refrain from talking, except for words of prayer.
On Shabbos during a taanis dibbur, there are those who recite sefer Tehillim – all 150 Psalms – three times, for a total of 450 Psalms! This, of course, is a very large time commitment.
During Shovavim, some people recite Selichos and various Kabbalistic prayers appropriate for the period. Others give extra tzedakah at this time.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 2/7/2025 12:06 PM |
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#5289 The Shovaim Meaning
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- Q. Dear Rov Shlit’a: I overheard in our shul that we are now at the very special time of the year known as Shovavim. What exactly is the time period of Shovavim? And what does it mean? Why is it so special?
A. Shovavim is the word that represents the first letters of the Parshios of Shemos, Va’eira, Bo. Beshalach, Yisro, Mishpaoim. These are the first six sedras (weekly reading chapters) of the Shemos Sefer (or the book of Exodus), which are read in the end of the winter months.
“Shovavim” is a word also found twice in sefer Yermiyahu (the book of Jeremiah) chapter 3 – in verses 14 and 22, as part of the pasuk “shuvu banim shovavim,”. Or “return, lapsing or troublemaking sons,” Accordingly, the Shovavim period is one of intensified teshuvah (repentance) and tikkun (purification) for personal defects and sins especially those of a sexual nature. Sefarim write that this can range from such matters as unclean thoughts to laxity in the laws of family purity.
Why is Shovavim particular to this time and period? Some maintain that is related to the theme of the Torah portions read over the course of these weeks. We read about how the Jews were exiled in Egypt, where they became entrenched in extreme immorality and sank to the lowest depths of impurity.
Nevertheless, they were able to be redeemed and ended up traveling to Sinai, where they succeeded in receiving the Holy Torah. Also as this particular time precedes the great happiness of Purim and Pesach, it carries an essential and inspiring message of bouncing back from deep impurity to the greatest spiritual heights of the YamimTovim that prepare us to Kabalath Hatorah
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 2/7/2025 12:02 PM |
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#5288 Get the Right Day Right!
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Q. See question above . Thanks Rabbi for the enlightenment. Yet, why is the minhag to recite it on that particular day of the week?
A. Sefarim explain that Tuesday was the day that plants, vegetation and fruits were created.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 2/7/2025 2:34 AM |
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#5287 Always “Heaven On Earth"
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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
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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
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Rabbi Abraham Bartfeld as advised by Horav Shlomo Miller Shlit’a.
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Posted 2/5/2025 3:49 PM |
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#5286 Let Women Forget?
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Q. See questions above. As Tu Bishvat is approaching and one of the fruits traditionally eaten that we serve are olives, often people ask, (as reflected above), if it is correct to eat olives, since the Sages teach that it affects the Torah learning?
How about women who are exempt from Torah learning, are they permitted to eat olives on their salad daily?
A. See the many received questions above, that reflect the intense interest of people in consuming olives in many different common and usual ways, drinks and meals, and the various limitations to the eating avoidance of olives in our days and eating habits.
Piskei Teshuvos (O.H. 170: 18) quotes Sefer Chasisim and Magen Avrohom, Kaf Hachaim and others that permit women to eat olives and other items that are avoided by men, as they may be a source to forget their Torah learning.
Considering all the above limitations to the tradition of not eating olives in our days,
women should not be affected by the above restriction.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 2/5/2025 10:35 AM |
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#5285 Living with Olives V
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- Q. We must add the following part to the answers above.
“Does it make a different if the olives are lightly chewed or well-chewed? Does it make a difference if they are eaten by themselves or with garlic or in something (e.g. cottage cheese)?
A. The Arizal (quoted in Kaf Ha”Chayim 24:43) writes that olives cause amei haaretz to forget, but if one eats them with the right kavanah or intention, on the contrary they help one to remember. We should intend “Kel Elokim Matzpatz, which has the same Gematriya (417) as zayis, and this intention counters the forgetting power of olives.
Horav Shlomo Miller”s Shlit”a opinion is that there is no prohibition on eating olives and “roggil” could be even less than thirty days.”
We can add to the above that Sefer Hazikaron (Siach Hassodeh 2: 11) quotes from Mogen Avrohom (170: 19), similarly to the above in the name of the Arizal. He mentions that all the Tanaim and Amoraim that consumed olives, did so with the right kavanah and intention, and therefore, on the contrary it helped them remember.”
The Rov added that the above would definitely apply when eating a seudas mitzva.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 2/4/2025 9:57 PM |
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#5284 Living with Olives IV
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- Q. See question above. What is the definition of “Rogil” How often is it?
A. On question 452 and 2550 regarding the eating of olives, we wrote:
“What is meant by Rogil? How often? How many? Does it make a difference in which climate one is? What time of the month, week or day? Does eating them on Shabbos cause this forgetting as well? At a Seudas Mitzvah? In the Sukkah? As Shirayim from a Rebbe?
Sefer Hazikaron (p. 10) maintains that even eating olives once in thirty days meets the criteria, (as in Brochos 40a – on eating lentils). Others (Vein Lomo Michshol p. 345) argue that “roggil” is every day (as in Brochos 6b – on attending shul). Maim Chaim (O.H. 190) rules that even eating olives every day if the amounts are small, is not called being regular.
There is also one opinion that asserts that only black olives can cause forgetting not the green ones (Toras Yaakov 3, quoting Avrohom Ezkor).
Finally, the Arizal (quoted in Kaf Ha”Chayim 24:43) writes that olives cause amei haaretz to forget, but if one eats them with the right kavanah or intention, on the contrary they help one to remember. We should intend “Kel Elokim Matzpatz, which has the same Gematriya (417) as zayis, and this intention counters the forgetting power of olives.
Horav Shlomo Miller”s Shlit”a opinion is that there is no prohibition on eating olives and “roggil” could be even less than thirty days.
We can add to the above that Sefer Hazikaron (Siach Hassodeh 2: 11) quotes from Mogen Avrohom (170: 19), similarly to the above in the name of the Arizal. He mentions that all the Tanaim and Amoraim that consumed olives, did so with the right kavanah and intention, and therefore, on the contrary it helped them remember.”
The Rov added that the above would definitely apply when eating a seudas mitzva.”
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 2/4/2025 7:08 PM |
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#5283 Living with Olives III
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- Q. See question above. Since it is common to consume olive oil, is that also included in the prohibition above?
A. (Mor Uk”tzio 170, Kaf Hachaim 157: 27 et. al.) Poskim maintain that on the contrary, adding olive oil (which is beneficial for memory) to the olives, removes their detrimental effect (Salmas Chaim 501), However, Sefer Hazikaron (11) disagrees.
How much oil should be added? Halichos Shlomo (Tefiloh 2, note 103) mentions even a very small amount others disagree. Some suggest that just immersing them in olive oil is sufficient. (Shemiras Hanefesh, notes), others sustain that it does not help (Oisrei Laggefen p. 347).
See next questions.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/31/2025 1:25 PM |
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#5282 Living with Olives II
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- Q. See question above. What kind of olives are included in this prohibition?
A. Many Poiskim opine that the Talmud is only referring to raw or fresh olives not the ones that have been pickled or salted.
(Mor Uk”tzio 170, Kaf Hachaim 157: 27 et. al.). A few others disagree.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/31/2025 1:24 PM |
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#5281 Living with Olives?
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- Q. As we approach Tu Bishvat and prepare for our party that includes all the fruits that Hashem blessed us with, our large Kiruv and Ba’aley Teshuva group has many questions regarding the eating of olives that are also included.
Is it true that one should avoid eating olives since it causes the forgetting of the learned Torah?
A. On question 2930 we wrote:
“Q. The Gemara says (Horayos 13b) that one of the things that causes one to forget one’s learning is one who is “Rogil” (common) with olives. Since I do not understand the way this works, I do not even know for sure how to formulate the question. Basically, I wish to know the parameters of this statement. A smattering of my doubts involve knowing: Who would forget their learning? Anybody? Perhaps only someone who possessed a lot of learning.
To what we answered: A. On question 452 and 2550 regarding the eating of olives, we wrote: “Talmud (Horayos 13b) teaches that five things cause forgetting the Torah one has learned; one of them is eating olives regularly.
Poiskim differ whether this is an actual prohibition (Divrei Malkiel 4: 1, Hisorerus Teshuvo 367, Lehoros Nossan 1: 59. See Piskey Teshuvos 170: 18) or if it is only good advice and a recommendation (Yabia Omer Y.D. 3: 8 :4, Sefer Hazikaron - Siach Hassode, introd.)
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/31/2025 1:21 PM |
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#5280 No Parking Allowed
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- Q. Is one allowed to park a car in a prohibited parking spot when going to shul or doing any another mitzva. I see that often people do so, is that correct? If they do, do they comply with the intended mitzva?
After all is that not a case of a “Mitzva Hava’a B’eavera” or a mitzva done while also doing a sin that one may not comply with the mitzva at all?
A. They are indeed not permitted to park in a prohibited parking spot even when going to shul or doing any another mitzva.
However, as far as becoming a “Mitzva Hava’a B’eavera,” Horav Shlomo Miller’s Shlit”a opinion is that it is not, and one complied with the mitzva.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/31/2025 1:17 PM |
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#5279 The Blessed Wine?
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- Q. See question above. How about someone who has a Shabbos guest that visits often and usually brings as a gift a wine bottle.
On occasions he arrives late after the host made already kiddush, (there are young kids in the family).
Then he makes for himself quietly his own kiddush. He offers the others present to drink from his special gift wine bottle. Do they have to make a brocho on this new wine? After all they already said or heard Kiddush before.
A. Horav Shlomo Miller’s Shlit’a opinion is that one should follow the many Poskim that rule that one does not comply with a blessing on wine that was not present in the house at the time that the brocho was recited.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/31/2025 1:15 PM |
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#5278 The Brew Bracha
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- Q. When someone is taking part in a Kiddush and makes a brocho on wine and then he drinks other liquors such as beer, does one have to recite another brocho? How about a mixed drink that also contains some wine?
A. On question 3029 we wrote:
“Q. Our minhag is to drink beer at the seuda of the fruits on Tu Bishvat, since it contains barley which is one of the Seven Species that should be eaten on that day. Do you make a shehakol when you drink it, since you are supposed to drink wine at the beginning of the meal and the bracha on it would include all liquids and exempt them from a brocho. Can you make a bracha on apple sauce for shehakol then?
What is then the correct seder of the brachot on that meal?
A. Horav Shlomo Miller’s Shlit’a opinion is that one should not recite a brocho on the beer if he already drank wine.
He also should not recite a shehakol on the apple sauce or similar, since it may be also include in the Haetz blessing recited before on the fruits.
The right seder of the brochos should be Hamotzi or Mezonos (for wheat products), Hagefen for the wine, Haetz on olives, followed by dates, grapes, figs and pomegranates. Then recite a Shehakol on a piece of fish or similar and include the beer.
The Rov emphasized that one should keep the minhagim and traditions of his family and community.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/31/2025 1:12 PM |
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#5277 Listening To the Shema!
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- Q. I always wondered why in the most important reading of the Shema, that we repeat a number of times every day begins in a singular form, yet it ends in plural?
A. It could well be that the beginning of Shema Yisroel is addressing eternally each singular individual of all our nation, yet the last chapter is directed to our whole and complete nation together.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/31/2025 1:07 PM |
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#5276 Fruits For All?
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- Q. Dear Rov Shlit”a. I and many women in my family and friends take part on a Seuda of Tu Bihvat or eat the assorted fruits on Tu Bihvat as men do. Yet I wonder: Why are women required to comply with that Minhag and tradition, after all it should be a “Mitzvat Aseh Shehazman Gramah” (a positive command that depends on a specific time), and women should be exempt?
A. Indeed, Shulchan Aruch (O.H. 17: 2) rules that regarding the mitzva of tzitzis women are exempt as it is time depended, since it applies only during the day time. Yet in principle if they want to wear them they would be allowed to recite the blessing. Nonetheless, since it would seem arrogant and making oneself self-important, women don’t wear them.
However, regarding other time depending family mitzvos, such as seating in a Suka together with the family, when their presence is important and welcomed, they should join all. (Oruch Hashulchan 640: 1, and others).
Horav Shlomo Miller’s Shlit”a opinion is that for those who maintain the tradition of celebrating a Seuda on Tu Bihvat, women should also join as a family.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/31/2025 1:05 PM |
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#5275 Women On Time?
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- See question above Q. Is it okay (as a woman) to skip davening in the morning so I can be part of a large group of women who say tehillim together and do mincha later in the day when I have less time pressure?
If this on line group is saying Yishtabach without Hashem's name because they already said it earlier in the day, is it a problem when they end it with amen v'amen?
A. As mentioned above, a woman should not skip or delay her davening in the morning at all, (just as men do). The Tehilim can be recited later as needed. Everyone should train themselves to go to rest on time and get up as needed and required by Halacha.
Saying “amen v'amen” is not prohibited when it is just quoted as a pasuk.
Rabbi A. Bartfeld as revised by Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 1/31/2025 1:03 PM |
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Important Numbers
