Q. An Innovative Pluralistic and Egalitarian Jewish Day School, with classes from Junior Kindergarten to Grade 8, is seeking a Mashgiach for giving the children from Non-Orthodox homes Kosher meals at the school. Is it permitted for a Frum person to take the job?
A. Horav Shlomo Miller's Shlit'a opinion is that although in some communities Kosher Certifying institutions do grant supervision and a certification to non-Shomer Shabbos associations and businesses, it is better to avoid doing so.
Rabbi A Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a
Q. I know that women are in principle exempt from the mitzva of reading every day the Shema Yisrael, since it is mitzva that has an appointed time (Zeman Geramah). I have often wondered if that applies also to the mitzva of remembering the Exodus from Mitzrayim, since as I remember from the Haggada of Pesach it applies constantly, day and night. Do women have to say it also?
A. Shulchan Aruch (O.H. 70: 1) indeed rules that women are exempt from the mitzva of reading Shema, since it is time sensitive. However Shulchan Aruch also rules that it is recommended that they should still say it.
The Remah adds that at least they should read the first pasuk. Mishna Berura (ibid. 2) quotes Magen Avrahan, that the mitzva of remembrance of the Exodus of Mitzrayim may apply by day and also by night, He adds that P'ri Megadim and Yeshuos Yaakov maintain that at night it may only be a Rabbinical mitzva and debate whether that would be considered a Time Sensitive mitzva or not.
Horav Shlomo Miller's Shlit'a opinion is that although women are not obliged on reading Shema, many do. It is very likely that even a woman who does not read the Shema daily still mentions Yetzias Mitzrayim in Birchas Hamazon or on other Tefilos.
The Rov maintains although it is better for women to mention a posuk for remembering Yetzias Mitzrayim, it is not the common accepted tradition to do so.
Rabbi A Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam and Horav Aharon Miller Shlit'a
Q. I have a friend that I met as a neighbor when we were kids and played together. Then as we grew up, he sadly became a terrible even criminal young man. By the grace of G-d and the help of friends, the greatest of miracles happened and he became a most serious and dedicated Baal Teshuva. He is now careful with keeping mitzvot properly and even to the smallest detail. He now, due to his prior misgivings, wants to wear a big Taalit Kattan, as some Chassidim wear on top of his clothing as a Shemira and protection from his prior misgivings.
He wants to know if it is a proper thing to do and if he has to take it off when he enters a bathroom.
A. On question 928 we wrote "There are many great benefits in wearing a Taalis Kattan, as the Torah mentions (Bamidbar 15: 39); “You will see it and remember all the mitzvos.” Tzitzis give us an anchor to the world of spirituality and thus protect us. Our sages say that one who fulfills this mitzva properly merits to have a wife and children. (Midrash Tanchuma, Ki Teitzei). He is also protected from sin, (Menachos 44a) and in that merit he is assured that he will see the face of the Shechina. (ibid. 43b.)"
Horav Shlomo Mille'rs Shlit'a opinion is that although as mentioned, the importance and benefits of wearing constantly a Taalis Katan are indeed very great, it is advisable to comply with the mitzva following the common ways of most religious people, and not engaging in excesses that most don't do.
The Rov added that one does not have to take off a large Taalis Kattan when he enters a bathroom, being similar to what others do when they wear a common Taalis Kattan. It is only when you wear the large Taalis that is dedicated mostly for the purpose of davening, that one has to take it off before entering a bathroom.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. At the recent Bar Mitzva of my son, I invited the Menahel (director) of the Yeshiva to say a few words. It was a very insulting experience for the whole family and especially for my son. The Menahel gave him a brocho that he should from now on come on time and not waste so much time playing around. He also told in his speech that he hopes he gets from now on better grades. That speech was more a curse than a blessing.
As others usually do, besides thanking. I also give to the Rabbi speaking at my Simches a gift and I presume he is expecting it.
Do I have to even say thank you to him after such an insulting act?
A. Horav Shlomo Miller's Shlit'a opinion is that it is very likely that there are more issues than what was mentioned in your shaila and the intention of the Menahel was meant well, to turn the deficiencies into blessings.
The Rov recommended that a careful listening of the recording of the speech which is likely available, should be done by an independent Rov familiar with the situation before reaching any decision or recommendation, in order to maintain Sholom and necessary good feelings for all.
Horav Aharon Miller Shlit'a stressed that often words of Musar are the best and most necessary Brocho, and the father should be 'Dan Lekaf Zechus,' or judge the situation in a positive way.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a.
Q. After eating a significant amount of grapes, I was ready to recite the Bracha Acharona. (End blessing). Out of habit and negligence, I started by saying ‘Al Hamichya,’ but before the end I remembered that I ate fruits and closed the Bracha correctly by saying ‘Al Haaretz Veal Haperos.’ Did I comply with the blessing or did I need to repeat it again and say the beginning also correctly?
A. Poskim disagree if you have to say both the beginning and the end correctly or if it suffices with the end. Bach (O.H. 208) quotes the Rashbah who maintains that it is enough to recite the end while the Rosh mentions you need both.
Since there is a disagreement in Halacha, one does not recite the Bracha in doubt. (Vesen Brocho 20: D: 3: p.359, and others).
Horav Shlomo Miller’s and Horav Aharon Miller's Shlit’a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. The hot water pot that we use for Shabbos has a water level indicator. I read that this may be a problem since some of the water in the indicator flows into the pot (and is heated by the rest of the water) whenever water comes out of the pot. How can I know if I'm allowed to use it or not?
A. Shabbos hot water urns often have a transparent tube water level indicator on the outside to check how much water is still available. Since when water is taken from the urn, some water from the tube goes back into the canister, and that water may be relatively cold it will be reheated again.
Since each time one removes some water from the urn some water leaves the indicator and mixes with the hot water inside the urn. Presumably, the water in the indicator is at a cooler temperature than the rest of the water. As such, by removing water from the urn, one indirectly causes some water to be cooked.
Yehaveh Da’as (6: 21) is lenient based on the combination of a number of factors as follows. Firstly, we may reasonably assume that the water in the indicator tube had, at one point, been heated. Even though it cools in the tube, it had, in all likelihood, been heated together with the other water in the urn at some point. According to some Poskim, one may reheat water on Shabbos if it had been heated before. Although Halacha does not follow this view, and forbids reheating on Shabbat water that had cooled, yet the lenient position may nevertheless be taken into account together with other considerations. Such as the one taking water from the urn, has no intention to cook the water in the indicator tube that is then transferred into the urn, nor is he interested in doing so. According to one opinion (the view of the Aruch), one is allowed to perform an action that will inevitably result in a forbidden action if one has no interest in that result ("Pesik Resheh De’lo Ichpat Leh").
The accepted Halacha does not follow this opinion; we follow the view that the Sages forbade performing an action that will inevitably result in a Melacha (forbidden action), even though one has no interest in the result. Nevertheless, we may take the lenient position into account in determining the status of using an urn with an indicator. Prohibiting the use of such an urn depends upon two questionable assumptions: that reheating water is forbidden, and that unintentionally causing a Melocho is forbidden. Even though the accepted Halacha follows the stringent view on both issues, nevertheless, since this situation entails two uncertainties, we may permit the use of such an urn on Shabbat.
Of course, it would be advisable to avoid this question and purchase an urn without an indicator. However, Horav Ovadyah Yosef maintains that those who use these urns on Shabbos have on what to rely and may continue using them.
Rav Ben Zion Abba Shaul (Ohr L’tzion 2:30:note 10) is also lenient. (excerpts from Daily Halacha)
STAR-K consulted with engineers and undertook the testing of urns to see if the water moves from the tank into the tube, and the amount of time it would take to do so. Different models of urns were heated, then a food dye was poured into the urns. In all cases, the dye began flowing into the tube almost immediately. After a very short time, the tube was the same color as the water in the urn. This indicates that there is an exchange of hot water into the tube.
Even if the water in the tube does not remain boiling hot (especially at the top of the tube), the Ramo (O.H. 318: 15) holds that water which has once been heated and has not totally cooled down is no longer subject to restrictions upon further heating.
Horav Shlomo Miller's Shli'a opinion is also to be lenient.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. See questions above. Can someone who has not yet said Kiddush on Shabbos morning, since he has not yet davened, recite Kiddush for his wife before he goes to shul?
A. Chashukei Chemed (Megila 2a) maintain he can do so.
However Horav Shlomo Miller's Shli'a opinion is that he should preferable not recite Kiddush for her, due to the doubt in Halacha if the principle of Areivus, or guarantorship, that permits non-obliged people to be Motzi the ones that are obliged, applies to women.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. See questions above. How about unmarried women or the daughters in one's home, do they have to make Kiddush on Shabbos morning after they say some Brocho or Tefila?
A. Horav Shlomo Miller's Shli'a opinion is that unmarried women living alone, should better recite Kiddush after they said some Brocho or Tefila.
However the daughters of one's home since they also depend on their father and mother for eating the Shabbos Seuda, should wait with Kiddush until the parents recite.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. See question above. I learned from a Chassidish friend that on Shabbos morning, a woman can eat or drink without making kiddish until 10 or 11, or whatever the time that shul would be finished davening. A Yeshivish friend told me it was a Halacha not to eat before Kiddush but drinking is okay. Just wondering if both could be correct.? Interestingly enough, this friend was drinking beer after candle lighting and didn't make kiddish, which I thought was forbidden, same as before Havdallah. Can you please clarify.
A. Regarding women drinking water before davening Poskim disagree. Some opine that since they comply with davening by just saying a short Tefila or Bracha, then they would be obliged to recite Kiddush even for just drinking water. That is recommended by some Poskim. (Piskei Teshuvos 289: n. 80).
However, commonly many women wait to hear Kiddush until their husbands come home from shul. Igrois Moshe (4: 101) maintains that since a wife follows her husband, and he only recites Kiddush until arriving after davening from shul, she does the same.
Indeed one is prohibited from drinking anything after candle lighting if the Shekia already started, until making Kiddush or before reciting Havdallah. However, before the Shekia, Horav Aharon pointed that Poskim permit drinking water if needed. (Shemiras Shabbos K', Piskei Teshuvos 271: 12)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Is (the mitzva of Kiddush) the same for men or women? What if the person has low blood sugar or other issues that require eating, can one eat before Kiddush?
A. Shulchan Aruch (O.H. 289: 1) rules that similarly to the night of Shabbos, one is not allowed to taste any food before the Kiddush of the day. However he adds, one may drink water before davening since the obligation of reciting Kiddush has not yet began.
Mishna Berura (6) adds that the same applies to women, since regarding all the Shabbos mitzvos men and women are equal. Biur Halacha (ibid) adds that if one is permitted to eat or drink before davening due to his medical concerns, has to recite Kiddush before eating.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Regarding the use of modern fridges on Shabbos, how can I find out if our fridge is okay to use or not? What do I do if there's no switch to disable the fan/motor? Should our family buy a new fridge?
A. In order to achieve greater energy savings Refrigerator Manufacturers
now are turning to LEDs for lighting and microprocessors to reduce
the energy consumption of appliances.
Most
modern refrigerators now contain hidden magnetic sensors to detect
the opening of doors, activate lights and other functions that are
not visible.
In some cases there are sensors that activate when
the crisper drawers are opened. They regulate temperatures as needed
for the items stored.
On question 2341 regarding using on Shabbos a modern fridge that has a set of LED lights which go on when the fridge is opened, we wrote: "Regarding the fridge that does not seem to have a switch to tape over and disable the LED lights during Shabbos, your best bet is to get the make and model and google to find if it has a Shabbos mode and what are the instructions to set it up.
If you cannot figure out how to set the Shabbos mode, you may try the manufacturers customer service – they might have to send a technician to install the Shabbos mode or show you how to use it. (It should be free).
If no Shabbos mode is available, you may try to find out if the switch is of the magnetic kind and where it is located. You will have to slide a strong magnet on all sides of the doors edge, until the light goes off – mark that spot. You may be able to keep it on the off position with a magnetic strip. Most likely you will need a strong and bigger magnet, that you can still tape and attach.
On Star K. 0rg, the following is mentioned: “Numerous models are now using magnetic door switches instead of the mechanical, spring plunger switches. Avoid these models. If you already have such a model you may disable it by locating the switch with a strong magnet, then taping the magnet over it. The magnet must be flat enough not to interfere with the door gasket sealing properly when you close the fridge. To locate the switch, check the outside top of the refrigerator – there may be a plunger switch located there. Or, you may find a magnetic switch, somewhere along the refrigerator’s inside frame, around the sides or at the top of the fridge.
You should also consult with the Technical Department of the fridge manufacturing company or a with a knowledgeable repair technician familiar with these issues on the particular settings of your fridge.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit’a
Q. Our Daf Hayomi group is planing to make a Siyum on Masechet Taanit on (Monday night) the eve of the fast of Asasrah Beteveth, the night we are actually finishing. In order to increase attendance we are planing to make a nice Seuda and play some music also. Someone posted online a special song for celebrating this particular Siyum that includes the last words of the Masechta. Can it be played during the Seuda?
A. On question 1974 we mentioned different opinions regarding having a wedding on the eve of the Tenth of Teves. Many of the Poskim including Horav Shlomo Miller Shlit'a advise to avoid a Chupa on that night unless there is great need.
Horav Shlomo Miller's Shli'a opinion is that although the Siyum can be done, one should preferably avoid the playing of music.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Can one take a Covid booster shot on the Asarah Beteves fast day?
A. Horav Shlomo Miller's Shli'a opinion is that it is preferable to avoid taking the shot on the fast day of Asarah Beteves, since the fasting may cause frailty and weakness that could affect the outcome of the booster shot in some people.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. In our shul we have two attending elderly Rabbis (now in their late nineties), for many years. One is actually a great Talmid Chacham who has written some Sefarim and was always engaged in teaching Torah. Sadly he is suffering lately from Alzheimer complications and the memory of the Torah he knew is practically gone. Yet he still understands and one can have a conversation with him.
The second one who is also about the same age, although not such a great Talmid Hacham as his colleague, however, he still has an excellent memory and remembers well his Torah learning.
On the past, since both of them have, for all we know about the same age, (They both immigrated from Eastern Europe after the war, it is hard to give any credence to the date in their documents) the shul always honored first the one that was known to be a greater Talmid Chacham.
The question is now, when he has forgotten most of his Torah knowledge, should we honor the second one with seating first and getting the first Aliya etc?
What is the proper thing to do?
A. Horav Shlomo Miller’s Shli’a opinion is that with search effort and consulting with their families, you may be able to determine who is actually older. If that cannot be done, the Rov maintains that they should equally share the honors and kovod given by the congregation, by sharing it in time. (One first and then the other).
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Someone who traveled from Israel to Chutz Laaretz, and was already saying Tal Umatar in the Amida, as they do there after Sukot. He continued to do so now, as was instructed by his Rabbi. But then he had a day of Yohrzait for his mother and wanted to daven the tefila for the Tzibur,. What should he do now? Should he better not be a Shaliach Tzibur on that day?
A. Teshuvos Ridbaz (5: 2055) quoting R"A Eiger maintains that he keeps on davening in his quiet Shemone Essrei, Vesen Tal Umatar as he did before he left Eretz Yisroel. However, in the repetition of the Amida he recites aloud, he should follow what the people in the shul recite and that is Vesen Bracha.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Does one recite Hamotzi on fake bread? If he did so by mistake, does he need to say another Bracha?
A. On question 3161 we mentioned regarding bread made from special types of flour that Horav Shlomo Miller's and Horav Aharon Miller's Shlit'a opinion is that even a mixture where the wheat is only around 18% approximately (kedei Achilas Prass), would require Hamotzi. Horav Shlomo Miller’s Shlit’a opinion is similar. However, he recommends on the onset having mostly wheat, yet abstained from mentioning percentages, since there are other factors involved, that would render exact numbers problematic.
Obviously bread that does not contain any amount of the five types of grain required for being considered bread, will not qualify for that blessing.
Although after the fact the blessing of Mezonos will exempt other foods including the ones we recite shehakol on them, Horav Shlomo Miller's Shlit'a opinion is that Hamotzi is different since we mention the word 'Lechem' and that refers to real bread, so fake bread does not qualify.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. A woman who always davens Mincha forgot to say 'Vessen Tal Umatar Libracha' (give us rain and dew) on the first day of the change and adding of this prayer. Does she have to repeat the Amida as men do? If she didn't remember until that night and she usually does not daven Maariv, what should she do?
A. Women who daven Mincha, although not obliged to do so, if they constantly do so, they will have to repeat the Amida if they did not recite Vessen Tal Umatar Libracha, the same as men do (Daas Torah 114: 5).
If the time for Mincha is over, she will have to daven Maariv twice, even if she normally does not recite Maariv at all.
The first Shemone Ezre is a regular one. The second one is a Tashlumim or repayment for the proper Mincha missed.
(See Mishna Berura 263: 43) for a similar ruling.
Horav Shlomo Miller's Shlit'a opinion is similar.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Is it better to buy an old menorah that is not very elegant but was used already many years for the mitzvah of Chanuka, or is it better to spend one’s money on a new and very beautiful Menorah? What is the greater Hiddur?
A. Chashukei Chemed (Chanuka 58) has a similar question and he maintains that it depends on the person involved. For some an aged Menorah means a lot and are willing to pay a large sum for it since they greatly appreciate the mitzvos already done on it. Others however, don't see any beauty or appreciation on an historical object and would rather acquire something new and beautiful.
Chashukei Chemed points out to a Gemara in Gittin (35a) that a woman received some old objects as her Kesuva payment including an antique Sefer Tehilim, Iyov and Mishlei, and they were appraised as worth five manah. That sum, he adds, corresponds to the cost of living for two and a half years, more than double of the payment due to her of two manah
or the monetary needs for one year, that she could have collected for her Kesuva.
However, Horav Shlomo Miller's Shlit'a opinion is that for most it is usually more important and beautiful a new object.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. I have noticed that some Chassidim give a brocho to others of Chasima Tova o Gemar Tov (good ending) on the last day of Chanuka, as we usually do in Hoshana Rabba? Is this actually correct and why?
A. Toldos Aharon (Drushim Lechanuka) based on the Mishna Bikurim (1: 6) (See also Pesachim 36b) which teaches: that from Atzeret (Shavuos) until the Festival (of Sukkos), one brings Bikurim and recites the corresponding ordained declaration. From Sukkos until Hannuka, one brings Bikurim but does not recite anything. This establishes that there are two very distinct periods of Judgment. One ends in Hoshana Rabba while the other finishes at the end of Chanuka.
They also quote Talmud Yerushalmi (Shabbos 2: 6) as well as Tur Barekes (581), on the posuk 'Hanosen Bayam Derech,' that the yearly days of Judgment last until the end of Chanuka. They mention that the writing of the verdict of the year's trials is given on Rosh Hashana, then the signature is done on Yom Kippur. Yet the giving over of the Judgment sentences takes place only later on Hoshana Rabba, however, the very delivery and enactment of those sentences does not take effect until the end of Chanuka.
That is why it is still proper to bless others with Chasima Tova or Gemar Tov at the end of Chanuka. (Nitei Gavriel 56: 1)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Q. Is the Seuda some shuls or private people make on the last day of Chanuka a Seudas Mitzva that one should attend or also do? Since it is not mentioned anywhere, why should one take any part on it?
A. The last day of Chanuka is called by many Zois (this is) Chanuka since it represents the highest point achieved in the process of adding lights on this most important festivity. (Pardes Eliezer 13, Zois Chanuka, Imrei Noam and many others)
It is indeed traditional in many Chassidic circles to celebrate the day of Zois Chanuka with a Seuda that begins at the end of the last day of Chanuka and often extends into the night. Likutei Mahariach mentions that the reason is due that whenever we perform a mitzva that involves a prolonged time, we celebrate when we reach the end, as we do with the Siyum of the learning of a tractate of the Talmud. Beis Aharon mentions that his father would sing on the occasion 'Hadran Aloch Chanuka' (Nitei Gavriel - Chanuka 56: 3)
Horav Shlomo Miller's Shlit'a opinion is that one should follow the traditions of his family and congregation.
See next question.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
Important Numbers
